CHAP. I. There are two kinds of Hellebore, viz. Younger and Elder: the younger is for young people, and the elder for old people.

BEing to write of the two Hellebores; first, I affi [...]m, that whereas there are two sorts of Hellebore, the one called Wh te, and the other Black; so distinguished, not [Page 2] because of the variety of their colours, but because of the difference of their properties. Therefore, to speak more truely and properly, if we would give them names according to their natures, then the white Hellebore should be cal­led the younger, and the black Hellebore should be called the elder: For howbe­it these two are the same kind of herb, yet in this they differ, that the younger Hellebore should be given only to young people, til they come to be of fifty years of age: the elder Hellebore is to be used only by those who exceed fifty years.

And what I have now said of Helle­bore, is to be understood of all other herbs and roots, which are of two kinds, viz male and female: Not that they are truly male and female; but by this diffe­rence the Physician is to understand, that the one kinde should be given onely to young people, and the other to old.

Indeed, it is an exceeding great over­sight in Physicians, that they have never taken notice of this, That Nature hath built two Shops, the one for young peo­ple, the other for old: so that the same Medicine and Method of Curing is not for young people, which is for old. It [Page 3] is very inconvenient, that those who are old should use the Medicines which are fit onely for young people: or that those who are young should use those Medi­cines which are most agreeable with the constitution of old people.

To explain this further by an Exam­ple of the Moon, which is every month renewed. The increase of the Moon from new Moon to full Moon, may be compared to the age of young people, and the decrease of the Moon from the full Moon to the new Moon, is like old age; so that in those changes of the Moon are well represented unto us the several ages of man: and as the Moon hath not the same qualities in the in­crease, which she hath in the decrease, so there is a great difference betwixt old and young people. Therefore it con­cerns every Physician to search through­ly into the nature and condition of the Moon; and so he may know the age of a man, of what kind it is, which is to be learned by the Moon. She is the true and genuine book, and not that which is writ with ink. So that one kinde of the same herb should be used in the in­crease of the Moon, and another kind [Page 4] in the decrease; and this is commonly called male and female, the male is the younger, the female the elder.

That you may better understand this, Observe, that as of every thing there are two sorts, which are as two parts of one whole thing: so there are two kinds of Hellebore, the elder and youn­ger: The elder Hellebore, what good can it do to young people? And how unfit is the younger Hellibore for old people? But having both kindes, we have a com­pleat Medicine for old and young; viz. the younger for young people, &c. But seeing youth and old age cannot consist together, even as the Moon cannot be both old and young at the same time; therefore God hath divided this Medicine into two parts, according to these two ages: and these parts are not tyed to one another in their ope­rations, they do their work, the one with­out the other.

Again, we must observe the difference of diseases in old age and in young: an Apoplexie is of one nature in young peo­ple, and of another in old; and there­fore there must be one Medicine used for this disease in those who are young, [Page 5] and another for the same disease in those who are old. Now in the two Helle­bores there is a perfect cure of the Apo­plexy; being used for the age to which they are proper.

So the Gout is of two kindes, there is elder and younger: Younger, viz. the Gout of young people; and elder, v [...]z. the Gout of old people. For both these kindes of Gout there is a present Cure in Hellebore; but not in one and the same root of Hellebore: therefore Na­ture hath made a division: Now be ever mindful of the difference of herbs, of the difference of ages, of the difference of Medicines, of the difference of Dis­eases, of the alterations of the Moon. This is a mystery and secret of Nature, which is evident to every Physician, who is a son of Astronomy.

Now that I should satisfie Mounte-banks in every particular, there is no necessity: Neverthelesse, I will leave with you this serious Instruction; but I intend it chiefly for true Physicians, That the differences of things do arise out of Na­ture it self; so that every thing is ap­pointed to its own place, where it should be: the Vertues of Medicines are de­signed [Page 6] where they should have their o­perations, and they cannot be forced to any other way. So that the Medicine which is for young people, cannot be for­ced to do good to old people.

CHAP. II. Hellebore a singular Medicine for pro­longing life: How it wa [...] [...] the ancient Physicians.

I Conceive it fit that now I should de­scribe the black Hellebore, and the be­nefit of it to old age: whereby you may also know the nature of the white Hel­lebore.

And first to speak of the preparation of black Hellebore, which was used by the Physicians in ancient times: it was thus; The Hellebore is to be pull'd up out of the ground when the Moon is in some of those Signes of Heaven which are call'd Signes of Conservation; then take the herbs and dry them in the shade with a dry East wind; afterwards beat [Page 7] them to a fine powder with pure white Sugar of equall weight with them. So you have the Powder as it was made by the antient Physicians, who used all the wayes they could to get the true essence of this herb; but they could never do it, and therefore they contented them­selves w [...]th this powder. Now the rea­son why they so much s [...]ught after the essence of this herb, was this; because they found by experience a wonderfull nature and property in this herb: for those who were passed fifty years of age, by the daily using of the aforesaid pow­der evening and morning; taking so much at a time as they could take up with their three fingers, they became younger and more vigorous, and so con­tinued healthfull and vigorous to the time of their death. This Vertue Na­ture hath mystically contracted from the whole frame of the great world, for the conservation of the little world Man. In this herb are comprehended the four Elements, and by it are expeld the impurities of the four Elements: it may well be called the Defensive of old age.

But the aforesaid powder is not to be [Page 8] given to every one in a like quantitie: the persons who are to use this powder, must take onely so much of it at a time as is most agreeable to their strength, and as it shall be appointed by some skil­ful Physician.

Indeed, they who sought so much af­ter the true essence of this Herb, did it not rashly; for what Herb is like to this? or what other herb can (as this) give a firm, vigorous, and lasting life to old age? For it preserves us from all exter­nal infections, or inward putrifactions; and will keep a man alwaies in a good temper, that he shall come to old age without any sicknesse. And therefore it will be worth our pains, if we can se­parate the pure Essence from the impu­rities of this herb. Who will not say, but that such a pure Essence is an ever­lasting Balsome; which can so preserve a man till the time of his death, and in the operations of it agreeth with Balsom every way? Let not these things seem incredible to you.

By this Essence of Hellebore the Cau­ses of the Gout are removed, the Le­prosie quite rooted out; it will not suf­fer any such disease to be in the body. [Page 9] The Stars have certain times, and they who are born at such times are not trou­bled with any diseases: Again, the Stars have some other times, and they who are born at such times are still sickly. Now, if according to Nature, Times can make such impression, and such changes in man: Much more all Vege­tables, which are brought forth by Na­ture; they do agree with those times of the Stars, and have a tincture from them; so that in some men, and in some Vegetables there is the same nature, be­ing, and stamp of Conservation: and so from such Vegetables men may receive this tincture of Health.

And so much I have thought fit to speak concerning the leaves of black Hel­lebore. This only I will add, That you must have a care to know how to sepa­rate the pure Essence from the impuri­ties of the Hellebore under a right Con­stellation. How much more hurtful the disease is, so much more powerful the Medicine must be.

CHAP. III. The Cure of the Falling-sickness with black Hellebore, and the severall wayes of preparing it.

THe Root of this Hellebore cureth four Diseases; viz. the Falling-sick­nesse, Gout, Palsie, Hydropsie. Here consider the difference of Diseases. Eve­ry disease is twofold, viz. corporeal, or spiritual: For these two kindes of dis­eases the Physician must use two kindes of Cures; one for bodily, another for spiritual Diseases. Concerning spiritu­al Diseases, and their Cures, having spo­ken of them elsewhere; now in this place I speak only of bodily diseases. As for those diseases whose spirit is altoge­ther in things bodily, and cannot subsist without those bodies, their spirit dies with the bodie; But where there is an impression from the Stars, there Art ap­pears most of all in removing of that.

But now to come to our businesse in hand, to shew you how those four [Page 11] Diseases mentioned before, are cured by this Root.

There is to be observed a difference amongst purging Medicines: Some of them purge slimie humours; which by purging do remove the humours, but do not impair the specificall disease; i. e. they do not touch the disease it self in the root of it. Hence it is that the Hu­morists, who say, that all diseases come from the humours of the body; their whole Art consists only in purging, and they do no good by it; but oft times miserably kill diseased persons by it. If they knew the specifical purging Medicines, then they were in the right way of purging.

Now concerning the Root of black Hellebore, Observe, that it purgeth two ways; it purgeth specifically, and it pur­geth gross humors; by these two wayes it cureth the Falling-sicknesse.

Here observe, that we should be slow in purging gross humours, (otherwise the sick person may be much wronged) so as the Epileptick humour may be purged out with other humours. Therefore a Physician should be skilfull in consider­ing the Time, Order, and Manner of gi­ving [Page 12] Physick according to the condition of the sick person. In former times, those who were troubled with the Fal­ing-sicknesse, were first to eat the Root it self; afterwards they were to take it in milk, and lastly they were to take it with other mixtures: but now (in our times) the Disease is more violent, and the poyson of it more heightned; there­fore of necessity the Physician must make his Physick stronger, left it be not able to overcome the Disease.

Now I will give you my counsel, and shew you how this disease may be cured, as I have found by experience: Thus; Take the Root of Hellebore so soon as it is pull'd out of the earth, and put it in the spirit of wine, which wil bring out both the moisture and the Oyl out of the Root; then the Spirit of wine being separated from that Oyl, there will re­main the essence of the Root, sweet, without any addition. This Essence doth much differ from that way which was used by the Physicians in ancient times: for this Essence doth not purge out a great deal of humours, but rather the Epileptick body it self; i. e. the hu­mour wherein the Disease, or poyson of [Page 13] the Disease chiefly lurks, which is the root of the Disease. Therefore this Es­sence is a safer and more effectual purge, and a more certain cure, then that which was used in former times, against this Disease.

Now this Essence will be more effe­ctual against this disease, if you join with it in the Spirit of wine, the Miste­to of Oak, and Pellitorie, and the seeds of Pionie, that the medicinal spirit of these three may be mixed with the Es­sence of the Black Hellebore, and so to be given to the sick person, so much of it at a time as the skilful Physician shall think fit. This disease must be driven out slowly and by degrees, considering the Nature of the sick person, of the Dis­ease, and of the Countrey where they live &c.

Addit. The Root is to be pull'd out of the earth in the decrease of the Moon, the Moon being in the Signe of Libra, (which Signe is most agreeable to the Falling-sicknesse) upon the Friday (or in an hour of Venus) and it must be dryed in the shade with a dry North wind. It was the custome of the Antients to use the Herbs as they are pulld out [Page 14] of the earth, without any addition; but my way of using this Root is thus: Let the Patient who is troubled with the Falling-sicknesse be purged three dayes before the fit comes upon him, if it can be done, giving him for a purge two drams of the powder of this Root; to young people in milk, to old people in wine.

CHAP. III. The Cure of the Gout with black Hel­lebore.

THere are two kinds of Gout; one kind of it comes of bloud, the other comes of defluxions from the head. In the Bloud-Gout the bloud doth rage: and by Astronomie it appears that the bloud Gout is enraged by the influ­ence of the Dog-stars, as in another place I have fully proved. Now Helle­bore cannot help this kinde of Gout: but it is good for that Gout which [Page 18] comes of saltish, sowr, sharp, corrosive defluxions: These qualities of the de­fluxions are the cause of the Gout; and not heat or cold, or moistnesse or dry­nesse: but if the diseased person be much troubled with great heat or great coldnesse in his joynts; it is by reason of the contention betwixt nature and the disease, betwixt that which is sound and that which is diseased.

The Antient app [...]oved Physicians gave Hellebore to those who were troubled with such defluxions, and with it pur­ged them. For this Root is the best of all purging Medicines which were known to the Ancients, both for preventing Defluxions, and for expelling them out of the body. This Purge was made by the Ancients, not according to the Rules of the Physicians of later times; but it was judiciously without curiosity prepa­red: They regarded not such Medicines which were made up of Syrups &c. and such other vaine additions. They gave this root alone, without any addition, to the patient, a little of it every day, and not all at one time: For Purgati­ons must be given moderately in long Diseases; purging rather often and [Page 19] gently then violently. This Root of elder Hellebore thus prepared, and gi­ven every day, as the Patient and Disease requires, doth so cure defluxions by its natural vertue, that no Root or Herb can do he like.

As we commonly see, that after it hath rained, the wayes may be dryed [...] ­gain; but thereafter it m [...] [...] rain a­gain, as to fill [...] [...]ennels and Rivers. Thu [...] [...] in the Gout: therefore we must add to this Root of Hellebore some Correctives, for the preventing of new defluxions; and in this respect this ad­dition is very necessary. Unskilful Phy­sicians do not consider this, who use such correctives as do weaken the pur­ging faculty of this herb; they add to it Terra Sigillata, and other things which are contrary to the nature of this Herb, and take away the strength of it; wheras it should not lose any of its natu­ral Vertues, but rather have them heigh­tened. But the true Correction of it, which best agreeth with Physick Rules, is thus: After the humour is purged out, you must do that which may pre­vent the collection of the humour again. And that is done by two Roots; Avens [Page 20] or herb Bennet, and the Acorus of the shops, as I have more fully shewed else­where in their particular Treatises. It oft-times falls out, that a great many o­ther griefs do accompanie the Gout, which were not known to the Ancients; for daily they increase and grow more vi [...]lent: and therefore in these our times there must b [...] [...]culiar Treatises concer­ning the Gout, in w [...]h we must set down remedies for the several [...] which do accompany it.

What I speak of the Gout here, is only how to take away the Cause or the root of it by the Hellebore, which is the most considerable part of the cure. Therfore the purging power of this Root is not to be lessened, but rather augmented. Then the best way of preparing it, is, as I have shewed before by the spirit of Wine: But use it what way you will, it is a pro­fitable purge. The patient must be of­ten purged by the aforesaid root betwixt fits; for in so doing, those defluxions which are the cause of the Gout, are pur­ged out of the whole bodie; so that in the time of the fit, the patient shall have but little pain. The ancient Philosophers by purging often, cured every kind of [Page 21] Gout, even an old, setled Gout. But the Humourists, when they had thrust themselves into the number of Physici­ans, they presumed to do more in an hour, then nature can do in a year, if they may be believed; and so this Medi­cine was cast aside and forgot.

CHAP. IV. The Cure of the Palsie and Hydropsie, and other Diseases, with black Hel­lebore.

THis Root of black Hellebore cures likewise the Palsie, and Hydropsie, but not fully: it only purges out the causes or root of those diseases; there must be some addition proper to these diseases, used with the Hellebore, as hath been said before of the Falli [...] sicknesse, and of the Gout: And the Hellebore with those Additions, be­comes a perfect Cure of those Dis­eases.

There must be a great quantity of this purge given at a time to those who have the Palsie, so much as the strength of the Patient can bear: for this dis­ease is not easily driven out, we must deal with it violently. The Addition to be used besides the Hellebore, for this disease, is set down in a peculiar Trea­tise concerning the Palsie.

They who are troubled with the Hy­dropsie, must be purged slowly and gently; taking once every week so much of this Root as a skilful Physician shall prescribe; and so the humour shall be by degrees purged away: first that which is upward, which is gathered about the brest, stomack, lungs, liver, melt; af­terwards the humour which lyeth in the groins and hips is purged out; then the swelling of the feet and legs doth eva­nish; and lastly the swelling of the bel­ly falls low. The humour is purged a­way in some Patients by Vomit, in some by Stool, in others by Sweat, in others by Urine. When the Patient is suffici­ently purged by the Hellebore; then follows the Addition, which takes away the relicks of the disease, and makes up the full cure.

The Addition is the Tincture of Steel: The Hellebore purgeth out the humour already gathered; the Tincture of Steel hinders any such collection of humours to be afterwards.

Now to conclude this Treatise of Hel­lebore, which is a purge so excellent, that there is no other like it; for it pur­geth out whatsoever is in our bodies hurtful to us. There is nothing better then this Root to bring down womens monthly Courses: it purgeth the Mo­ther, and driveth out untimely Births, false Conceptions, Worms, and every unnatural thing bred within the Womb.

Every purgative doth not bring down womens monthly Courses, and expell Worms, and untimely Births, &c. But this is above all others, a singular secret of nature: and if it be rightly used, it is so agreeable to the bodies of men and women, that whatsoever it meets with contrary and hurtfull to us, it will root it out.

That Doctor who knows the right use of this Herb and Root alone, without addition, shall by this one herb have more infallible knowledg and skill in cu­ring diseases, then all the Empericks or [Page 24] Doctors whosoever, as experi­ence makes it appear abundantly.

Those who knew the right use of this Herb and Root in ancient times, lived to a great age very healthfully: but when the Humorists began to be respe­cted, who contemn the secrets of Na­ture, and judg of every thing according to their own ill-grounded theory, being without the true knowledg of the pro­perties of Nature, they found out their new way of Purgations, Clysters and Syrups, &c. whereby they rashly thought to do as much in one day, as this Herb can do in twenty or thirty years; and so they brought this Herb to be contem­ned and forgotten: bringing their own Purgations and Clysters in the place of of it. I remember in my time, I have known many who have been much trou­bled with Itch, Catarrhs, &c. who using this Root after the way of the Ancients, were perfectly restored to health, their nature being thereby throughly renew­ed. I have known such diseases thus cured, which the Humorists could ne­ver cure, neither know they how to cure them; they can talk much, but cannot perform any thing. They took [Page 25] every morning half a drachm, till they were three score years of age: after­wards, once in two daies half an ounce till they were seventy years of age; then afterwards every sixth day to the end of their lives, one drachm.

Titulary Doctors need not admire, that Nature can do more then Art can do: He hath little Art who knows not what Nature can do. There is more to be found in this one herb, then is to be found in all the writings of University Doctors, for the prolonging of life. And I do delight in this Medicine of the Ancients, more then in any other Herb or Vegetable whatsoever, for the preservation of long life.

CHAP. I. How the Arsmart should be used for any Wound or Ulcer.

ARsmart cureth all Sores both in man and in beasts; also Wounds which being badly cured, are turned to Ulcers. There is no herb like this in curing Sores. If your horse be extremely galled by the Saddle, whe­ther it be swell'd, or the skin broke &c. if you apply this herb to the sore, it will certainly cure it; and you may never­thelesse use your horse either in riding, or &c. in the time of curing it. So if any man be troubled with a hardnesse of the skin in hands or feet; or if the skin [Page 27] of their hands be chapped by extraor­dinary labour, or the skin of their feet chapt by extraordinary travel: So those who are in prison, and tied with chains, if the chains do cut into their legs and arms, and so desperate Ulcers do arise from these and such like causes; then this herb is a certain remedie for them.

But now to shew you the uses of this Herb: so soon as you have pull'd the Arsemart out of the ground, draw it through clean water; or draw it through the streams of a River or a Spring, which is best of all; then lay it upon that part which is to be cured, so long as you may be eating up half an egg, then take it away and bury it in a most place, where it may rot, and as it putrifies, the sore heales: some do signe the sore with the signe of the Crosse, and use a kind of a prayer for it: but such doings are very impertinent and absurd; for the ope­ration of the herb is naturall, not super­stitious or magical. Therefore such va­nities are to be rejected, and we ought to observe the naturall way, and so we shall finde this herb to be of a wonder­full vertue.

Many difficult sores have been oft-times [Page 28] cured both by me and by others, this way.

Now the cold water is the correcti­on of the herb; the colder the water is, so much the better. The Arsmart being so cooled and wet, it should be laid up­on the sore; but if the sore be heated by the herb, and begin to burn and stink, and to have more corrupt matter, then the herb must be taken off, and an­other fresh one must be laid to the sore. This order and method must be kept till the Cure be perfected. And certainly, that sore which cannot be cured by this Remedie, will never yeild to beyond-sea Remedies.

Now this way of using this herb is confirmed by the light of nature: Na­ture it self doth operate so, and not Ma­gick.

The second way of using this herb, is in applying every day a fresh herb to the sore: That this way is naturall, it is so evident, that it needs no proof. As for the first way, of which ancient Wri­ters have not said any thing to prove it to be naturall; I will shew it by an ex­ample of the like operation, betwixt the Loadstone, and the needle of the Com­passe. [Page 29] There is a power in the Load-stone to draw Iron to it in a wonderful manner, without hand or foot. Now if you would have the Load-stone to draw to it the needle of the Compasse, then the Load-stone must be rub'd to it; viz. the belly of the Load-stone must be rub'd to the belly of the needle of the Compasse; and the back of the Load-stone must be rub'd to the back of the needle of the Compass; and so the Load-stone will draw the belly of the needle of the Compass to its own belly. This is commonly known, and this is a singular mystery and secret of Nature, whereby God in the light of nature doth admira­bly shew his miracle.

Now I say, that there is the like agree­ment betwixt the Arsmart and unfound flesh, as there is betwixt the Load stone and the needle of the Compasse. Ob­serve then first, that there must be an union, i. e. an agreement betwixt the ul­cerated flesh and this herb; so that the flesh be touched and rub'd with this herb, as you have in the former exam­ple of rubbing the needle of the Com­passe to the Load-stone; and where the Load-stone is, there is also a pow­erfull [Page 30] magnetick operation. If there­fore the sore of man or beast be rub'd in the aforesaid manner, by this herb, and afterward the herb be buryed in the ground, then the sore shall be wonder­fully cured by this herb.

If any do wonder at this, that the herb must be buried and covered over with a stone: I will therefore give you the natural cause of it; which is this: While the green herb is yet standing in the ground, it hath no operation; for while it is alive, it operates with the Stars, and the Stars operate with it; and then it cannot be beneficiall to man. But when it is pluck'd out of the ground, then it is dead, and then the Stars do not operate with it, as living men can­not have any dealings with dead men: and then its vertue is imparted to man, for whose use it was created.

Now this herb hath naturally this propertie, that while it is whole and not broken, so long the operation of it lasteth. As for example, Every man in this world hath his daily task which he must do; all the labour of man is onely a task: when his task is done, then he is dead, and death is [Page 31] the end of his daily task: So it is with this herb; it hath a task, and its task is to cure Sores: it is still in doing this task till it be putrified, but when it is putrifi­ed, the Sore is cured, and then its task is done: therefore if it be a long time in putrifying, so the Sore will be a long time in curing; and if the herb be soon putrified, the cure is soon done. The Herb must be putrified in such ground as it grew in. But if you would hasten the Cure, you must then take some course for a speedy putrifaction. As it is in riding, if we would soon come to our journeys end, wee must put spurs to our horse, so it is in this busi­nesse: if you would accelerate putrifa­ction, you must bury the herb in a moist fat ground, and lay a great stone over it; and so you shall have also a speedy cure.

CHAP. II. What other Diseases are cured by Ar­smart, viZ. Inflammations, Tooth­ach, &c.

THis Arsmart is good, not onely a­gainst those Diseases already men­tioned; but likewise many other dis­eases may be helped by it. As, the Tooth­ach, which comes of a cold humour, is cured by this herb, if the herb be dipt in cold water, and laid upon the aking tooth: you may also bury it; but be­cause it is a long time in putrifying, therefore the most common way of using it for the the Tooth-ach, is to lay it upon the aking tooth, so often as we are troubled with the pain. Many such pains which come of cold humours or cold distempers, are by the burying of this herb, quite taken away, and we are never afterward troubled with them.

Arsmart hath also a peculiar Nar­cotick or a benumming faculty; it is a [Page 33] speciall Remedie for all Inflammati­ons, and all pains of the head, mad­nesse phrensie, and the like. And when the body is so inflamed by any disease, that it cannot be in greater torture, the best thing we can use to take away this heat and pain, is to eat Arsmart. Those of ancient times, when they u­sed this herb, they took away the bi­ting of it by frying it with butter or oyl, and so did eat it; and being so ea­ten, it cured those diseases for which it was intended.

And further, this Herb by its benum­ming faculty, is a Remedy for putrifa­ction; it takes away the pains and dis­eases of the Lungs, Cough, pains of the belly, and risings of the mother: being outwardly applied, it cureth that extreme inflammation called St. Anthonies fire, and all other inflamed Ulcers; but it must be wet in Rose-water before it be laid on. It cureth likewise all pains which a­rise of corrosive humours, or those sub­til Salts which are dissolved in our bo­dies, which do cause most tormenting pains. Now where these corrosive or salt­ish humors are, as in the teeth, they cause the Tooth-ach: in the finger they cause [Page 34] the Felon, &c. If you lay this herb up­on the diseased part, using it that way as hath been shewed before, then it will certainly perform the Cure, when all o­ther Narcotick remedies cannot do it.

CHAP. I. What kind of Coral is best: The Ver­tue of it against Spirits, Melancho­ly, vain Phansies, &c.

REd Corals are of two kinds: one kinde of them is of a dark red colour, or to­ward a purple colour: an­other kind of them is of a bright, shining red colour, And as they differ in colours, so they differ in properties. There is another kind of a pale colour, which hath very little ver­tue in it. It is to be observed concern­ing the red Coral, that how far short it [Page 40] is of a bright reddish, it wants so much of its goodnesse and efficacy.

Experience teaches us, that those Co­rals which are of a clear, bright, shining red colour, full of boughs, and no where broken, are full of power and vertue: But those Corals which have clefts, or want any part which they should have, are of lesse vertue. As a tree which wants some of its boughs, brings forth the less fruit; so Corals, whether purple, or bright red, if they want any of their parts, they likewise want some of their vertue.

Now to speak of the several proper­ties of those two kinds of Corals; viz. the bright red, and the purple or dark red.

The bright red are pleasant and de­lectable; but the dark red are not plea­sant to the eye. Those who would car­ry about them Corall, if they be young men, or old men, let them chuse and love the bright Coral; and they must beware of the dull, dark Coral. As joy differs from sorrow, and laughing from weeping; so these two sorts of Corals differ the one from the other. A sick or weak man, who would have his heart [Page 41] merry and joyfull, if he carry about him the dark red or purple Corall, it will increase his disease and sadnesse of heart.

Now to speak of the vertues of the shining, bright red Coral. It is good to quicken Phansie, or imaginative facul­ty; its good against Phantasms, or no­cturnal spirits; Its good against vain visions, or vain sights, call'd Spectra. Its good against Melancholy.

I will explain these a little to you, that you may thereby know better the worth and use of these Corals.

That you may understand what Phansie is: Consider how some men are naturally inclined to the studie of Secrets, of Arts and Sciences, and new Inventions. Now they cannot alwaies finde out these things so readily as they would, they tire their mindes and thoughts about it: the bright Corall will be very helpfull to us in this bu­sinesse; for it will not suffer the Di­vel, or any thing else which will seduce a man in his Phantasie to infect his mind with impurity, wickednesse or vanity. But the dark red Corall doth the con­trary.

Phantasms, or nocturnal Spirits, pro­ceeding from Nature, they have a little of mans understanding in them; they seek after man, especially him who is joyned to them. They be of divers sorts, some good, some bad; they are lovers of man, but not visibly, and they converse with them as dogs: but there is nothing to be got by these Spirits; they can do nothing, except it be to trouble a man: they fly from these bright Corals as a dog from a staff; but they gather together where the dark colour­ed Coral is. They are much like to the Night-mares, which are bred of Phan­sie.

A Spectrum or a Ghost is the Starry body of a dead man. Man hath a two­fold body; one made of the Elements, the other made of the Firmament. The body made of the Elements, when the life leaves it, it rots in the place where it is buryed: but that other body which man hath from the Stars, flyeth up and down in the air above the earth. Now these aetheriall or Starry bodies of dead men we call Ghosts; which cannot en­dure to be where the bright Coral is; but the dark coloured Coral allures them to it.

Melancholy is a disease which makes a man sad whether he will or not; that he grows weary of every thing, and become dull: and by his diverse thoughts and speculations makes him grieve and weep. This Melancholy is driven away by the bright red Coral, and it is encreased by the dark red Coral.

It is evident then, by these four parti­culars now mentioned, that the opera­tion of the Coral is naturall, and not su­perstitious or magicall, as many may think; for these four, of which we have now spoken, do proceed from Nature, and not from the Divel, contrary to Na­ture. Now if they be natural, as Astro­nomie, and the composition and putri­faction of man proves it, then Nature hath a secret prepared for them, as it hath for all things naturall, which pro­ceeds from Nature. Now Coral is one of those Secrets, of which there are also some others, which Nature hath prepa­red against these four. And so Nature is contrary to nature; that is, contrary to nature in assisting Nature,

CHAP. II. The Vertues of Coral more particular­ly, with their proofs; shewing these operations of Coral to be true and natural.

BRight Coral restrains the great tem­pests of Lightning, Thunder and Hail, and preserves from the hurt of them: if it be used in the right manner, and in the right place.

The Proof of this. If we by our un­derstanding can find out a way to build a house over our heads to keep off the rain, or to make a shade to keep off the heat of the Sun, &c. So Nature, as it can cause Tempests in the air; doubt­lesse it can also prepare a defensive to save from the harm of these Tempests. As for example; as Nature causeth dis­eases, so likewise it hath prepared Me­dicines against those diseases. So that there is not any naturall thing but hath its contrary, that is, there is created [Page 45] some naturall thing which is contrary to it: and for this end God hath created Corall, who understands these things; and hath likewise created other such things out of the earth.

CHAP. III. The marks of the best Coral; How it should be prepared and exalted: the vertues of its Essence.

HEre I will adde one notable ma [...]k whereby you may know the good­nesse [Page 50] of Coral, and how it must be car­ried. This mark you shall finde in the figure of the Corall. Take notice e­specially of the stock of the Coral; in which you may plainly discern a belly and the back: and so you must take no­tice of the right side and the left side of the Coral; for accordingly it must be carried: that is, he who carrieth the Coral, must set the belly of the Coral towards the same place that his belly is towards; and the back of the Corall towards the same place that his back is towards; the right side of the Coral as his right side, and the left side of the Coral as his left side. And that Corall in which you cannot discern this back and belly wanteth much of the vertue which it should have; or if it wanteth any boughs which it should have, then its defective in its vertue; for the more boughs and branches it hath, it is so much the better. And therefore if you would have the aforesaid benefits of the Coral, you must carry about you the whole Coral; a broken piece of the Coral hath but l [...]ttle vertue.

Observe this distinction of the vertues of herbs: There is a twofold Vertue in [Page 51] herbs and other Vegetables &c. viz a specifical vertue, that is a vertue appro­priated to some certain Diseases, which striketh at the root of that disease, and roots it out: And there is an essentiall vertue, which is not proper to any one disease, but is larger: by this vertue an Herb can help a great many diseases, and may cure some. This essential ver­tue is like the beams of the Sun diffused in the air; the specificall vertue is like the beams of the Sun contracted in a burning glasse: So that the specificall vertue is a great deal more operative then the essential vertue.

CHAP. I. The vertues of S. Johns wort for phan­tastick Spirits, worms and wounds.

I Have oft-times declared, how by the outward shapes and qualities of things we may know their inward Vertues, which God hath put in them for the good of man. So in St. Johns wort, we may take notice of the form of the leaves and flowers, the porosity of the leaves, the Veins. 1. The porositie or holes in the leaves, signifie to us, that this herb helps both inward and outward holes or cuts in the skin, and strengthens Nature in expelling that which should be eva­cuated through the pores of the skin. [Page 55] 2. The flowers of Saint Johns wort, when they are putrified, they are like blood; which teacheth us, that this herb is good for wounds, to close them and fill them up. 3 The straikes in the leaves like veines, shew us, That this herb drives a­way from a man Ghosts and night-spi­rits, and spirits begot by imagination, whether they be within a man or with­out; and these phantastick Spirits, which are begot by Phansie, do beget Ghosts, so that a man shall see spirits, visions, and hear such phansies: and all these are naturall effects; they are dis­eases which bring men to dotage and madnesse, and make men sometimes to kill themselves. 4. By the whole herb we may know this, that if there be any of the aforesaid evils in any part of man, it shall be expell'd by this herb; so that this herb is an universall medicine for the whole man. Lastly, The tast of this herb is unpleasant to worms, therefore the worms do hate it.

You may observe four vertues which are in St. Johns wort; viz. for Wounds, Worms, Spirits, and its Balsome-ver­tue. Concerning these Phantasms, or phantastick spirits, which are without [Page 56] body or substance, they are a disease, which in the spirit of contemplation be­get another spirit, whereby the man is governed. The which spirit begets in a man such thoughts and gestures as are contrary to his nature. And for this dis­ease there are no more remedies known that are created by God, but only Coral and St. Johns wort. Let the Physician here take notice of this, that this Phan­tasm or phantastick Spirit is not a dis­ease proceeding of Melancholy; as the University Doctors fain: but it is a spirit which cannot be driven away by those things which cure Melancholy; but only by such Remedies in which there is a power and strength to drive them away by force.

Such a vertue as this is not to be found in those compounded Receipts which are made by the Apothecaries: but it is a Medicine made by God him­self without a Physician: it is compoun­ded and made wholly by Nature. And therefore when wee would use it a­gainst these Phantasmes, we must take it alone without addition or composi­tion.

There be divers sorts of Wormes: [Page 57] there be some Worms to which Rue is an enemy; there be others to which An­gelica is an enemy &c. and others to which St. Johns wort is an enemy, not only because of the taste, but because of that vertue of St. Johns wort; which as it is an enemy to all phantastick Spirits; so it is also contrary to the spirits of worms, and all vermin, which by their naturall instinct do hate and fly from this vertue of St. Johns wort. As the sun-beam pierceth through glasse; so this vertue pierceth through the Spirits of men and beasts, even as musk, which by its smell gets into the inmost part of the brain. Therefore worms fly from this herb, and leave the place where it is. This herb is also good for wounds, not as it is in it self, but if it be rightly prepa­red. And let every Surgeon know, that there is not any herb in all Germany, or in any other Nation, whose vertue by pre­paration can be so much exalted for the curing of wounds as St. Johns wort: and this vertue being so exalted cannot be fully described. There is no other Me­dicine which can close up a wound so soundly and perfectly, without any harm which may follow thereupon, as St. Johns [Page 58] wort. Indeed, there is not a more wholesome herb and better for Wounds to be found upon the earth, then Saint Johns wort.

All the Books that ever have been written concerning the cure of Wounds, being compared with this herb, they are vain and uselesse, and have nothing in them but vain talk. For the greatest vertue and foundation of a vulnerary Cure is to be found in this herb; and by it there may be a Balsome made whose vertues may contend with a na­turall Balsome: not that there is any natural Balsome essentially in it; but by preparation, as it shall be after­wards shewed. Every understanding Physician will take these things well which I speak here: for there are more and greater things taught in this Chap­ter, then in all the Chirurgery of Galen er Avicen, &c.

CHAP. II. When the St. Johns wort must be pul­led out of the ground, and how it must be used against Phantastick Spirits.

WHen we would use Saint Johns wort against these Phantasms, we must observe the time of the heaven­ly Influences, which is most contrary to these Spirits; and it is chiefly in Mars, or in Jupiter, or in Venus: it is to be done not with the Moon, but against the Moon; not in the afternoon, or after Sun-set; but a little before Sun-rising, or in the dawning of the day, in a place looking towards the East, in a place where many other good herbs and flowers grow; Saint Johns wort growing in such a place is the best: and the longer it is, and the more flowers it hath, it is so much the better. It is to be pull'd up when it hath flowers: and then carry it constantly about you as a [Page 60] Nosegay; or you may carry it in your cap, or in your bosom: in the night time you may lay it under your pillow: hang it a­bout the chamber; and you may hang some of it in every room of your house.

And let all Physicians be assured of this, that God hath hid a great secret in this herb; especially against Spirits and such Phantasms which make men mad, and bring them to dispair; which are not from the Divel, but from Nature. For God hath created for every disease a re­medy proper to it; therefore it is the duty of the Physician to learn and to search out where God hath hid such se­crets.

CHAP. III. How the St. Johns wort should be pre­pared for Wounds, Bruises, Fractures of the bones and Ulcers: and how it should be used when it is prepared.

THe most subtile and certain way of preparing Saint Johns wort, so that its vertue may be most exalted, whereby all Wounds &c. may be cured, is thus: First you must have the oyl of the seeds [Page 63] of St. Johns wort; to which add a like quantity of Turpentine, then boil these two together in good claret wine an hour; afterwards put to them half so much of good new sallet oyle, and let them boile all together ano­ther hour in claret wine: then put in­to them the leaves of Saint John wort, so much of them till the liquor can hardly cover them: then let all these boyle together in the claret wine six hours, till all the wine be consumed, and there remains only the leaves, the two Oyles and the Turpentine; which you shall take and set them in the Sun a month.

If you add to this Medicine the flowers of Centory, Mastick, Incense, Mirrh, Mummie, and so repeat the former pro­ceeding, boiling them all together in the wine, and afterwards to set them in the Sun, this medicine will so be made much better.

Another way of proceeding worthy your observation, is thus: Take distilled Turpentine, and put into it a good quantity of the flowers of Saint Johns wort, and let them stand in the Sun a month; then put the seeds of St. Johns [Page 64] wort into this Turpentine, and set them in the Sun a month; then put to this distil­led Turpentine, half so much of wash'd Turpentine, and let them stand in the Sun a month; and so you have a Balsom which is a singular Remedie for the wounds of veins and nerves; preserving them from decaying, and bringing to­gether again those parts of the nerves and veins which by the wound are sepa­rated, that there is no need of sowing. And lastly, it prevents the contracture and resolution of the nerves, which are sometimes effected by wounds.

Sometimes men receive wounds when the Moon is in evill signes, which makes a slight wound become deadly. Now when you are to deal with such wounds which are not deadly because of the part wounded, or because of the greatnesse of the wound; but because of the evill signe. You may cure them by this fol­lowing Balsome.

Take of the Oleum Lacarinum, and put into it the flowers of S. Johns wort: Let them stand in the Sun six days; then take out those flowers, and put in fresh flowers, and so let it stand six dayes more in the Sun: thus you must renew the [Page 65] flowers six or seven times, and every time the oyl with the flowers must be set in the Sun six dayes: so you shall have a Balsom far exceeding all others in curing deadly wounds.

But there remains yet another kind, of a Balsome-nature, which may be drunk: which is indeed the best vulnerary reme­die, if it be taken for thrusts or inward wounds of the body, whereby the prin­cipal parts are wounded. There cannot be such another vulnerarie Potion made. The Potion is made thus:

Take of the white oyl of Juniper, of the oyl made of the seeds of St. Johns wort one quart. Put into these two oyls the flowers of St. Johns wort; let them be set in the Sun: and proceed in the same manner as hath been said be­fore, renewing the flowers, and then setting them in the Sun; the oftner you do this, the better will the Potion be; and what this Potion cannot do, there is no other remedie can do it in wounds.

These Receipts I have given you for this end, that you may know, that none of the Physicians trouble themselves to find out such secrets: they sel fair words & large promises to sick people; but how [Page 66] often do they make slight wounds turn to be bad wounds, and bad wounds to become worse, and so miserably destroy their patients. But that they may not do so any more hereafter, I therefore have told them these my Remedies, ho­ping that if they use these my Remedies, many untimely deaths may be prevented. Indeed, it is a sad thing that man who is the image of God, should through the great rashnesse and unskilfulness of Phy­sicians be often deprived not onely of their health, but also their life. Whereas there are many perfect remedies created by God, which ought to be used in stead of those miserable Remedies of theirs.

Now I will shew you how the afore­said Balsoms and Potion should be used. You must lay soft lint, or the scrapings of linnen in the wound, and lay it over all the wound, if you can; then drop the Balsome warm into and over all the wound. By this means the wound shall not become dry, but alwayes be kept moyst.

The Potion must be taken in the mor­ning, at noon, and at night: and each time you must take two spoonfuls of this potion in twenty spoonfuls of wine: [Page 67] and so you must take every day six spoon­fuls of this Potion, till the Cure be per­fected.

All the aforesaid Receipts partake of the nature of Balsom; for they will not let any thing rot which hath any life in it. Here mark the difference of Balsoms: There are some Balsoms which preserve dead bodies from corruption; and there are some Balsoms which do not preserve dead bodies, but preserve living bodies from corruption, that they shall not be troubled with Ulcers or Aposthems &c. Now where is there a Physician who hath such a Remedie in readiness, which can so preserve us from putrifaction, that no part of our living body shall putrifie; that can do as this herb of which I now speak?

Now I will teach you a way of Com­pounding, which is thus: Add to the first Balsome described before, Treakle, and the best Mithridate, with some o­ther Diaphoreticks; then having put them into a glass close stopped, set the glass in warm dung there to digest some time, viz. a month, and then use it.

Moreover know this, that you may distill a water from this Herb and the [Page 68] flowers of it in Balneo Mariae, which di­stilled water can do the same things as the St. Johns wort it self. But this wa­ter is not so powerfull; and it is to be used only for such wounds which are not very dangerous or difficult. It may be both taken inwardly, and applyed out­wardly.

But the former Balsoms of the S. Johns wort can cure any broken bones, or a­ny bruise, or clotted blood in the body. Thus I have thought good to declare this my experience of St. Johns wort, that vain Receipts may be rejected, and true Remedies may be used. But indeed, such is the madnesse of Bath keepers, Surgeons &c. that they would rather destroy a whole Army of men, then to leave their old mad Remedies.

CHAP. I. The Vertues of the Load-stone, and how it should be used.

WEe see in the Load-stone an attractive power, wher­by in a wonderfull man­ner, beyond humane un­derstanding, it draws to it self Iron and Steel, and other things. This operation of the Load-stone may be plainly seen, and it cannot be un­known to any Physician: Why then doth not the Physician consider this; Whether or no there may not be other uses of the Load-stone. But Physicians are so greedy of gain, that they neglect all such experiences: which they can­not [Page 70] well excuse, seeing they have such an excellent subject as this in their hands, and they cleerly see the opera­tion of it with their eyes, and yet should be so dull and slow in knowing it, and in finding out the Vertues of it. And if I should collect out of antient Wri­ters all that they have said of the vertues of the Loadstone, yet I should do no great matter: for he who writes of the Loadstone, must shew what things should be added to the Loadstone, and what things can correct it: so that I shall go beyond all those Physicians in this.

These Doctors and Apothecaries do often (even to my loathing) repeat to me, that I reject the Authority of an­tient Writers. But why should I fol­low those who have no experience? for you see that what they write of the Load-stone, it is nothing. Now see what I write, and weigh my writings with their writings in even scales: If I had not been a guide to my self in getting expe­rience, I should have continued blind and without any knowledg in Physick, for all that I can have out of these an­tient Writers. And therefore I am not [Page 71] to be blamed, if I leave them, seeing I seek after greater secrets then they did. Experience hath taught me this, that I should follow it, and not them.

I intreat the Reader to bear with this discourse, which (I confesse) is not per­tinent to the subject in hand, viz. con­cerning the Load-stone. But I have thought good to premise this admoniti­on. The antient Writers do tel us, that the Loadstone draws iron to it, &c. This is indeed true, and it needs no Writer, when every fool knows it. Now I ask, if it be enough to write such things as every clown seeth; or if it be not better to add that which the clown seeth not. Indeed I think it is lawfull and fitting that I do so: for a sleepy, sluggish foot is not to tread in this path. That is a shamefull Philosophie that hath nothing in it but what is known already by every clown. But I speak by experience (the Mistresse of true knowledg) and according to that knowledg which I have by experience, I affirm, not onely that the Loadstone is a stone in which there is an attractive power to draw to it iron and steel; for this is manifest to every one: but I add, That In the Loadstone there is an attra­ctive [Page 70] [...] [Page 71] [...] [Page 72] power, whereby it can draw to it any material disease in the body of man. The old humorists have fained many things concerning the four humours, whereby they have brought many base errours in­to Physick. But I say, that we may know diseases more readily by the planets, then by humours. Neverthelesse, they still sing the same song concerning hu­mours.

Experience teacheth, that the Load-stone drawes all materiall diseases out of their own places to it, with all the ex­crements which are joyned to those dis­eases. Now it must be explained, what those materiall diseases are. Those dis­eases (I say) are material diseases, which the Loadstone draws to it, as it draws iron or steel: and of this kind are these diseases following, viz. the fluxes of wo­men, as Whites, or extraordinary flow­ing down of the monthly Courses &c. all fluxes of the belly; and every other disease which runs out of its center into a circle, may be brought back again in­to its center, viz. by the the Loadstone. And all the severall streams of Fluxes, which come from the same root or foun­tain, may be brought back again to their [Page 73] fountain by the Loadstone. Now these are the vertues which I say are in the Loadstone, not regarding the tales of o­ther Writers, whether they be ancient or modern.

But to keep close to the matter in hand, I will shew you now where the Loadstone should be laid; and my coun­sel to you is this; that you lay the Load-stone upon the center or root of the d [...]s­ease, where the disease hath had its first being: As for example, if the overflow­ing of the monthly courses or the whites trouble a woman, then the Loadstone should be laid upon the root of the dis­ease, where the strength of the disease lurks, and whence the disease had its beginning: and then the disease shall cease. If any flux of the belly trouble you, then lay the Loadstone upon the place where the root of this flux lurketh, so it shall be stop'd; and so likewise in other diseases, which from their root have spread themselves through the whole body. Now if the Loadstone be laid upon their root, then by its vertue the disease shall be brought back to its root again, and shall stay there. By the same vertue of the Loadstone all ex­crements [Page 74] and superfluities in the body are restrained and kept within their own place, whence they may easily be driven out by a fit medicine through their na­tural passages, being thereto furthered by a good digestion; but this stopping of a flux doth not take away the disease wholly: the only advantage of it is this, that excrements and superfluities are more perfectly digested in the place of their root, and more ripened for e­vacuation. Thus if you use the Load-stone for the Collick, you shall prevent the Cramp, which is oft-times caused by the Collick. For that matter which is the cause of the disease, is confined to the place of its root whence it is evacu­ated, and where it is fully ripened ac­cording to Natures method; by which seasonable maturation and evacuation both the Collick and the Cramp are car­ried away with it.

To give you much in few words, which you shall esteem of as a most precious Treasure, it is this: Shut up the Disease within its center or root, that it go not out thence, afterward digest it, and ripen it there. Now how you may shut up the disease within its root, you have heard [Page 75] before, that it is done by the Load-stone; but it is to be ripened by other Medicines: Thus the disease, whether it be good or bad, is cured according to the course of Nature. It is a shame for Phy­sicians to endeavour to drive out d [...]s­eases, as fluxes &c. before they be ful­ly ripened. Thereby they shew their ignorance, that they know not how to stay diseases in their own places, and there to ripen them, and thence to ex­pell them when they are ripe. Indeed, such is the ignorance of the most part of Physicians, that they can neither do the one nor the other: all their skil is, to cure in one part, and to kill in another.

In the same manner the Hydropsie may be stayd within its Center, there to be digested, and thence expell'd. In­deed there are severall wayes of curing the Hydropsie; one is by the Load-stone; another is according to the na­ture of the Hydropsie &c. So that it holds true, that there may be severall medicines for one disease. Let us then observe what Nature can do, and how it doth it; and that not only in inward diseases, but also in outward diseases, which belong to the Surgeon; as the [Page 76] Rupture, and the falling down of the fundament: So by the same, old run­ning sores are brought back to their root, and afterward may be purged out by the right passages, being ripe, and not crude and unprepared. Then a Phy­sicians main work is this, to bring a dis­ease into its center; and afterwards to use those Medicines which can do that which ought to be done; that is, to ri­pen the disease, and then to expell it.

CHAP. II. In this Chapter you have the vertues of the Load-stone more particularly for several diseases.

NOw, that you may rightly under­stand the use of the Loadstone, you must know that in the Loadstone there is a belly and a back; by the one it drawes things to it; by the other it drives things from it. And first, to speak of the Fluxes of women, how they are to be stopped and stayed in their [Page 77] center. The way is thus:

The back of the Load-stone must be placed towards the end of the line, & the belly of it towards the beginning of the line; both parts being so placed, that their concavities may be right over a­gainst one another. And this is to be done not onely for the overflowing of monthly Courses, and for the Whites; but also for all kindes of Fluxes of the belly, however they come. Now the Flux being thus shut up in its center or root whence it floweth, then you must use medicines which will open the Flux. In case of a weak stomack which cannot digest any thing, but sends down the meat indigested and crude; if you can but bring the stomack to keep the meat till it come to a right digestion, then there will follow a naturall evacuation. Here observe, that that which is natu­rall cannot be restrained, but must have its course: only that which is unnatu­rall may be stop'd and kept in its place till it becometh naturall. And as it hath been said of the belly, so may we do in the diseases of the Mother; and so all may be brought to a perfection of their natural digestion, and then to the [Page 78] naturall course of evacuation.

Mark this addition for the stomack, guts, and mother: To bring them to their right digestion, you must use fit re­medies, which are not to be mentioned here: I have done it elsewhere abun­dantly.

So likewise for fits of the Mother; the Mother must be pull'd downward from that place to which it moves by the bel­ly of the Loadstone, which must be downwards, and the back of the Load­stone must be laid upwards; and this will make the Mother to stay in the place of its root, that it shalnot move upwards. Afterwards we must use other medicines proper to the Mother, as the Pearl of Corals and Mica nigra: so the fits do cease, and the cure is perfected.

And so for the Falling-sicknesse in all the kinds of it; you must consider whence it ariseth, where it hath its first movings, as it alwaies moves upward to the top of the head; therefore you must carry the Load-stone about you in this man­ner, viz. with the belly of it downwards, and the back of it upwards; and that not onely in one place, but also for the four quarters of the body; there must [Page 79] be a Loadstone laid in every quarter: So the disease shall be drawn from the head to its center. But you must use Triagummatum — outwardly to com­fort and strengthen the heart; and you must take inwardly Esse essentisicatum, and other Cordials.

After the same manner the Cramp is cured: for when you have returned it to its root, then you must annoint the part diseased with the oyl of Salt.

The Ancient Physicians with their companions, have vainly spoken much concerning the way of turning these de­fluxions which fall down into the eyes, ears, mouth, nose, and other externall parts of the body, making way to them­selves by Fistulaes, Ulcers, &c. but all their counsels and instructions in that businesse are nothing worth; for they could never find out the true ground of this mystery, of returning diseases to their root, where they have their begin­ning; and so they trusted the whole bu­sinesse of Curing Diseases to their Cly­sters and Purgations. But this Load-stone is the chiefest of all Medicines for Turning of defluxions, returning them to their fountains. If first the back of [Page 80] the Loadstone, and then the belly of it to be laid towards the root of the dis­ease, accordingly as the place will per­mit where the Loadstone is to be apply­ed; then every defluxion, wheresoever it is in any passage to get out of the body, shall return back again to its first fountain or root; and when it is in its fountain, then it is to be rectified, digest­ed and ripened there; and after it is so ripened, to be driven out thence. You erroneous Physicians, consider what you do when you would turn defluxions yet crude and not ripened; whereas no de­fluxion can be turned to any other place, till first it be turned back to the place of its nativity; i. e. the root or fountain where it had its beginning, and be ripen­ed there. Now consider how you can do this. What? can you do it by purging? That is impossible; for you do no more by purging but drive out the disease crude, and not yet ripe, through the guts, and thereby you multiply diseases. But the right way is this; to bring back the defluxion to the fountain, and to keep it there till it be ripened; then let nature cast it out afterwards. Now the defluxi­on must be ripened by Esse essentificatum [Page 81] made of the stands of Wine, in that way of preparation which is discovered to us by the light of experience. Thus like­wise are cured ulcerous Legs, Cancers, Fistulaes and the like: but we must ex­cept Noli me tangere, in whatsoever place of the body it is.

If you would stop bleedi [...] you must consider its center, and tow [...]rds it you must turn the belly of the Loadstone to draw back the blood, and the back of the Loadstone must be toward the place of bleeding, to stop bleeding there.

CHAP. I. The difference of the wild and the plan­ted Larch-tree: and that the na­tural place of the Larch-tree ma­keth much for the goodnesse of the Turpentine.

IT is the nature of the Larch-tree, or Turpentine tree, to delight in moun­tainous ground, and such ground which is not ma­nured. As there are Beasts, some wilde, and some tame; so Trees, some grow wild, some are planted. The Turpen­tine-tree [Page 84] planted in domestick places, differs no otherwise from that which groweth wild, then a Doe brought from the mountains differs from that which is kept in a garden; but the Turpentine it self hath great harm by this transplanta­tion: for when it is taken from its na­tive place, viz. which is most agreeable to it, then is it removed from its natu­rall nourishment, whereby it is encrea­sed, and hath its being. And as manu­red ground is easily known by sight from that which is not manured: so may the domestick Turpentine be known from that which is wild: for the wild Turpentine grows not in good ground, but the domestick growes in good ground; and when it is brought from mountainous places and planted in plain ground, then is it deprived of that high air which is upon the mountains, and must now stand in a different air, viz. the air of low grounds, which is very much contrary to its nature.

There are also other reasons why the Larch-tree should not be transplan­ted: But the chief reason is this; be­cause that celestiall influence which is in the Turpentine from the Starres, [Page 85] comes down to the mountains, but not to the low grounds; and if the Turpen­tine do not enjoy this influence daily, then it cannot come to the perfection of a Balsom: but this influence cannot be transplanted, it cannot be brought to the low grounds from the mountains, where it useth to be.

I would have all observe this, but e­specially Physicians, That every thing which groweth should be taken in the place of its influence, where it grow­eth naturally of it self. Its true, that in the transplanted Turpentine are all the same kindes of Vertues which are in the other true Turpentine; but weaker and more imperfect: As for ex­ample; Common people say, that the fish called the Wolf doth thrive better in one water then in another: and the best fishes, if they be put into some wa­ters, they will become worse, and they will have the taste of those waters: and those fishes which live in smooth waters differ much from the same kinde of fish which lives in rough waters: And as there is difference of waters; so there is also difference of grounds; and so there must be also a difference [Page 86] in plants growing in divers grounds. We must remember this, that the Tur­pentine hath its old age, and the older it is, so much the weaker it is: its first age is sixty years, its middle age is from sixty years to one hundred and eighty; then begins its old age. When it grows old, it becomes incapable to receive the celestiall influence; for spiritual impres­sions cannot be well received into de­cayed bodies. And what I have now spoken of the Larch-tree, the same is to be understood of all other Trees or Herbs of the like nature; viz. which have some speciall influence from the Stars. I do not speak of that only which is outward­ly seen; but I speak of that which is in­ward, the life and soul of the herb, which preserves the herb, dwelling in those Vertues which stream from it into the corporeal parts of the herb.

I have spoken here the more plainly, that you may understand that vertue by which every disease is cured.

CHAP. II. That the right Turpentine is equall to the Indian Balsom in its preserving Vertue: and how it hath this ver­tue by the influence of the Stars, and by the Elements, is fully explained.

ANd truly, if we ought to write of the Vertues of any Tree then cer­tainly of the Larch-tree, rather then a­ny other. For it hath a true Balsome, which is to be esteemed of as a Balsome; being of the same nature and goodnesse with the beyond-sea Indian Balsom For albeit the Indian Balsom, as it is a Bal­some, hath some other properties which the Turpentine hath not: yet the Bal­some of the Larch-tree hath not onely the nature of a Balsom, but it hath also some other vertues. Now a Balsom is that which preserves bodies from putri­faction, as is evident by these two Bal­soms. And concerning this German Balsom, or Balsom of the Larch-tree, [Page 88] know this, that bodies prepared and embalmed with it, never putrifie, if it hath been taken from the tree in its time when it should be: for the celestial in­fluence from which it hath this balsome Vertue, requires that it should be taken in the right time.

Many Sepulchers of the Ethnicks, e­specially of the Romans; have been found and opened, where dead bodies lay embalmed in Alabaster and Marble chests: the balsome wherewith they were embalmed, was thought to be the Indian Balsome: but this was a mistake, for after it was tryed by some who dili­gently searched into the nature of it, it was found to be Turpentine. So that this Turpentine may have two names; it should be called Balsom (and not Tur­pentine) if it be so gathered, and in such a time as the Balsome influence of the Stars requireth; viz. when the Moon is in the Balsome signes; and if it be not then gathered, it is not a Balsome, but it should be called Turpentine. Re­member this, That every thing which groweth, as trees herbs, &c. they have naturally a kinde of Balsome in them: for if the tree be cut down when the [Page 89] Moon is in the Balsome-signes, it will not have either clefts or worms in it: for its Balsome nature is fully setled in it by its agreement with the celestiall in­fluence: and how much a Balsome is encreased in vertue, so much it ope­rates.

But that you may not neglect the right time of gathering the Turpentine, or this German Balsom from the tree, consider this example: they who keep milch beasts must not neglect the time of milking: for that time is by Natures own appointment; and if you do neg­lect it, then the milk may curdle in the beasts udder, afterwards dissolve, grow sowrish, and so grow more and more corrupt, whereupon diseases follow. The like doth also befall man: for if a man be hindered when hee would go to stool, or when he would evacuate urine, &c. then follow diseases, as the Strangu­ry, Dysury, the insatiable desire of going to stool, called Tenasm. Now by these ex­amples you may see, that there is a cer­tain time and hour when the Turpentine should be gathered from the tree; viz. if it be gathered in the time of a Bal­some-influence, then it is a Balsom: but [Page 90] if it be gathered in any other time, then it is not a Balsom, but only a Turpen­tine; for that time when it is taken from the tree, is the time of his generation, which makes it to be a Balsom or a Tur­pentine: and therefore this time ought to be much observed; it is in our power to chuse it.

By this you see how much it concerns every Physician to know the motions of the heavens, to have the knowledg of Astronomie. If the Turpentine be left too long in the tree, then it is neither a Balsom nor a Turpentine; for it loseth its vertue, and changeth its nature, and there is no goodnesse in it: and if it be gathered from the tree too soon, before it be fully ripe, and it hath all that vertue which it should have, it causeth the Col­lick, Dysurie, insatiable desire of going to stool &c. and many other Diseases, through the unskilfulnesse of Doctors and Apothecaries. These things I shew you for this end, that you may know how to proceed more exactly and groun­dedly to discover and bring out those se­cret vertues and mysteries which lurk in the Turpentine.

To proceed concerning the Vertues [Page 91] of the Turpentine, whence they come:

I must tell you, that those things which I write here, do not agree with o­ther books and other Writers: But why do they thus differ from me? The cause of it is their imprudency and small ex­perience in those things which every one should know.

First then, it hath its Vertue from the Elements: the seed of it, which grow­eth out of the earth becomes a tree, and into that tree is this vertue infused, which is for the good and benefit of man.

In the next place let us consider what brings the liquor of this tree to that per­fection, viz. of a Balsom. The first cause which brings the Turpentine to be of a Balsom nature, it is the heavenly influ­ence: even as Gold and Silver being se­parated from the dross, are a pure me­tall.

If you would know why I do so much esteem of the hour of the birth, that is, that hour when any thing comes first out of the place where it had its first being; The reason why I so much regard this hour, is this; because when any thing is born, it hath in it self the representa­tive [Page 92] of the whole world; so that it hath that which is impure, as well as that which is pure; it hath that which is de­formed, as well as that which is beauti­full; evill as well as good; that which is fit and usefull, and that which is su­perfluous and unusefull: and when any thing comes into the world, then it goes through a furnace, an invisible fire, and this fire is the Firmament: and as this fire is, so is the thing born more or lesse purged from that which is evill in it, or uselesse, or impure, &c. And how much more it hath of Starry-in­fluences concurring in it, it becomes so much the more pure, good, beautifull, &c. And this that I now speak is not onely to be understood of Turpentine, but also of every thing naturall: in this manner Turpentine is changed in­to a Balsome by these heavenly Arti­ficers.

Secondly, It hath its temperature from the Elements, viz. the Aire, of whose nature and property it is: which you must understand thus: The Air pierceth through all other Elements, and all bodies which are made of the Elements. Every thing with all its sub­stance [Page 93] is made up of those four Ele­ments; and whatsoever proceeds of the Air, it hath an aeriall nature, and there­fore it must be hot and moist. As for those degrees, first, second, third, fourth, which have been invented by some Phy­sicians deluded with their own vain i­maginations: Esteem of them no other­wise, but that they are groundlesse and foolish; for there is onely one degree, not more nor fewer: in the Snow there is but one degree of coldnesse; in the Fire one degree of heat. Howbeit, in Alchimie there be degrees of heat ob­served: yet that which we chiefly look upon, is the essence it self.

The Turpentine hath a medicinal in­fluence which God hath created in it: for Medicine (or medicinal vertue) in natural things, is an invisible spirit infused into their bodies, as the spirit of man was breathed into man. In Turpentine there are five things to be considered; viz An Elementary body, The heaven­ly impressions of the Starrs, The hea­venly Vulcan, The complexion of the Chaos, and a created Spirit: And ac­cording to these five things, I will shew you five severall kindes of Vertues in [Page 94] Turpentine. That you may the better understand the power and vertues of it severally, according to their natures; and that you may lay your ground-work in Physick by Astronomie and Phyloso­phy; so your experience shall be daily more increased, and appear more in pub­lick.

CHAP. III. The vertues of Turpentine.

ANd seeing the Turpentine (as I have before told you) is changed into a Balsom; therefore I will now shew you the Balsom-vertues of it, which are not inferiour to the Indian Balsome, as it shall appear.

And first, to speak of the Imbalming of dead bodies. Embalming may be understood two wayes; either when dead bodies are embalmed under Bal­some Constellations; that is, when the Moon is in Balsom signes: There be 12 hours of the day in which the spirits of the firmament in their motion passe o­ver [Page 95] us, and this must be daily. Again, observe, That the secret of Embalming consisteth much in the removing of the excrements at the last breath of the per­son deceased; this will make the Com­posure of the body to continue longest without decay: But whether of these wayes be used, thereby the body may be kept without putrifaction.

What I have spoken concerning the conservation of dead bodies, it is to shew you the excellency of Balsom; and that the influence of the Starrs may have its operation in us who are alive, as well as in dead bodies; yea, the strength and vertues of it appear more in the living, then in the dead.

Now whereas many great diseases (as none will deny) may be caused by infe­ction or poyson in the bodies of men; nay there is not any disease but it may be caused by poison; for that part of the body which hath not any disposition to putrifaction, wil not yeild to poison; and that which is most powerfull against pu­trifaction, is the best medicine against diseases. Hence it follows, that as Bal­som is from the Stars, so also is the Pe­stilence: therefore if you join like to [Page 96] like, that is, if you give Balsom to them who are in danger to be infected with the pestilence, the Balsome will keep out the Pestilence: as they who are in pos­session of a Garison, can easily keep out the enemy; so Balsome keeps out the Pestilence; that where Balsom is, there the Pestilence which comes from the Starrs, can do no hurt. But if the Pestilence hath already got into the body, then the Bal­som can do no good. So that the method to be observed in using this Balsom, is this: The Physician should be carefull to give this Balsom before the infection or the disease be in the body, and this will keep the body that it shall not be infected by poyson or any disease. This a Physician should know, and it is in­deed an unfitting thing, that a Physician newly come from the Universities should be ignorant of this, and now must learn it of me.

Balsome doth also preserve us from Feavers and all Apostems, whether in­ward or outward, if it be used before the Aposteme breaketh out. So that the chief use of this Balsom is to preserve from diseases, and not to cure diseases.

This Balsome is also an enemy to [Page 97] Worms; for where Balsome is, there cannot be any worms or Beetle-flies, &c. or any other vermine, which are natu­rally the off-spring of excrements.

I cannot reckon all the Diseases which come of putrid causes, or putrifactions: but whatsoever they are, you may use the same method for them all. Doctors, I only tell you of this; and I hope you have learned so much in the Universities, that you have a full knowledg of every thing. And truly I think, that medici­nall experience could not do you any harm. But I dissent from you, because you dissent from me.

Remember this, which I told you be­fore, that when any thing is in its birth, i. e. when it first leaves the place where it was formed, then that which is pure in it, is separated from that which is im­pure, by the influence of the Stars. Now in the Turpentine there are some impure mixtures which come from the impuri­ties of Mars and Saturn; and these do very much hinder the good Vertues of Turpentine, which comes from the in­fluence of the good Stars. But the in­fluence of the Stars, like a lightning, consumeth these impurities in the birth [Page 98] of the Turpentine: and when it is thus purified, then the two last vertues of it appear; viz. that which is from the Air, and that which is from the infused spirit.

Concerning the air, learn this, as A­stronomy teacheth you; that as is the naturall generation of the Air, so is the alteration of the Air, when it is at any time changed. You who are Physici­ans, should know the nature and proper­ties of the Air, and so you may better know how to preserve from those dis­eases which come by the infection of the Air. Its better to prevent the violence of the heaven, then to delay till it comes, its easier keeping it out, then driving it out.

CHAP. IV. The Preparations of Turpentine.

ONe way of Preparing Turpentine is thus: Boyle it in strong red wine; and before the wine be all con­sumed, powr upon it the water of sow-bread, [Page 99] —and with it wash the Turpen­tine when it is cooled; and thereafter keep it in a close place. Saturnine wounds are cured by it, if it be dropt into them; and afterwards lay a Wound-plaister to them; or bind them up so as Wounds should be.

And if you put to the Turpentine half as much of the whites of eggs, it will be a great deal better for the wound; but if superfluous flesh be bred in the wound, then to the aforesaid plaister you must add burn'd allom prepared with vine­ger, so the rank flesh shall be consumed without any pain to the patient: But such things you must learn by experi­ence. Every one who hath wine in his hand cannot drink it decently.

There are other things which may be added to the Turpentine, but I will now passe them over.

Alchimie, which brings the vertues of things to the light, and to be of a won­derfull efficacy; it hath also taken Tur­pentine in hand for the good of man, and hath distilled it; and being distilled, it was afterwards taken notice of by ex­perience. Now those who are unskil­full in Physick, do think that this worthy [Page 100] medicine was found out by those Moun­tebanks, only learned in their own opi­on, who, ever since the beginning of the world, have been contemners of all good Arts, spending all their time in de­coctions; they car'd for no more, but to satisfy their eies: they never search'd into the nature of this Turpentine, neither had they ever any experience of it; but they let their patients die, when they might easily have been restored to health.

But in this our age experience hath taught me, that distil'd Turpentine is an excellent medicine for any unnatural hardnesse in the body to take it away; but observe, that there are several kinds of hardnesses in the body, viz. the hardnesse of the spleen, the hardnesse of the liver, and the hard­nesse of other inward parts: as else the hardnesse of outward parts, as kernels, hardned skin &c. Briefly, whatsoever unnaturall thing is in the body, which is of the nature of haire, or of a veine, or of a bone, or of a gristle, it is taken away by this distil'd Turpen­tine, adding to it such other medicines which are proper to such diseases, and observing their quantities when you [Page 101] mix them. As for the knotty Gout, take this distil'd Turpentine with the essence of Mummy.

Having spoken concerning this Tur­pentine balsome, so much as is known to me by experience. I will therefore now make an end of this dis­course, hoping that these experien­ces of Turpentine discovered by me, shall be found by others to be true, to their great comfort. But I must not forget to tell you of one thing, that if this destill'd Turpentine be drop'd into the wounds of veins, it preserves the veins from all inconveniencies. Th [...]s distill'd Turpentine likewise asswageth the pains of the Gout.

If Turpentine be a little time set over the fire, when it is cold it becomes hard like glass; take this glasse, and dissolve it with Amber; and distill it in the right way, and it will be a most sub­tle and excellent Varnish; if you lay it upon any thing, and dry it speedily; if you mix the powder of tiles with this glass over the fire, you may therewith make most firm and closs floors, where you may keep a great quantity of quick­silver without decay &c.

I will now shew you the way how the Balsome is to be separated from the Tur­pentine.

When you have gathered the Tur­pentine from the tree in the right time; i. e. in the time of the Balsome influ­ence, as it hath been before declared: the same hour when it is taken from the tree, you must put it in your vessell, which must stand in warm dung, one half of the vessell being within the dung; fill your vessell with Turpentine, and so let it stand in the dung some time, and there it will purge out its impurities. When its purified enough, you will find that it hath divided it self into two parts: the upper part of it will be clear, but that which is under is not so clear: pour it out as it is heated by the heat of the dung, into another vessel, which is already placed in the first degree of heat. Here you must take notice, that this first degree of heat, is the first of those twelve degrees which are in heat: and in this first degree of heat it must stan [...] sixty hours, and digest: and here it will divide it self again into two parts; the upper part will be very clear and perspicuous; this is the Balsom, so much [Page 103] of it as is thus clear: but the under part, which is not so clear, is the pure Turpen­tine. These two, viz. the Turpentine and the Balsome are separated the one from the other, as the iron from steel. In this Balsom lurks many admirable Se­crets, more then I can finde out in my life time: but doubtlesse, the rest of its Vertues may be found out by experi­ence, if Physicians were as desirous and carefull how to cure diseases, as they are to fill their purses; or if they were con­strained by the Magistrate to be such as they professe themselves to be. Now if every Trades-man ought to have skill and experience in that Trade which he professeth, much more ought the Phy­sician to have great skill and experience in so weighty a business as the health and life of man.

CHAP. I. The preparations and vertues of Ebony wood.

WEE have three sorts of medi­cines out of Ebony, viz. a li­quor, a Gum, and a Salt; the liquor is like the juice of Sloes: the Gumme is like that balsome which is got from the Larch-tree: the Salt is like that Salt which the Apothecaries call sal gemmae: the liquor is the portion: the Gum is the unguent: the salt is the purgative which purgeth and clean­seth.

The liquor must be extracted out of the wood, by close distillation, as the oyl of Nutmeg is extracted out of the Nutmeg: one pound and a half of this liquor is more efficacious then an hundred pound of that liquor in which the wood only hath been boiled.

When we have got out the li­quor, then we must extract the Gumme out of the wood, thus; put the [Page 105] Ebony-wood in a close reverbatory, in the second degree of fire, the space of twenty four hours, then you shall see the Gumme come out clammy, and sticking to your fingers like liquid Styrax of a savory, delightsome savour, one pound and six ounces of this Gumme is better, and more efficacious then two hundred pound weight of that li­quor in which the wood only is boyl'd. Lastly, the Salt of it is made thus; you must burn the wood to ashes, (for ashes is the mine of salt) then pour the water of Fumitory upon these ashes, and this will bring the salt out of the ashes; then congeale the salt according to the usual way, and you shall have a salt almost like these salts, called Salt Entalls, or Salt Anatron: one pound and five drams of this Salt is better then fifty pound weight of that liquor which is made after the common way, which is only the boyling the wood in water, or some other liquor.

With this Salt you may make an ex­cellent purge, thus; take of this Salt a half scruple, of Alexandrine Treacle two drams, mix them together: of this give at a time the quantity of a halfe [Page 106] scruple; and this is to be given not only once or twice, but three or four times, or oftner, as the disease requires. There is such a vertue in this salt to purge the Gout, the Palsie, and those humours which are breaking out, as no other me­dicine whatsoever, whether it be purga­tive, or laxative or expulsive: For this Salt is to such diseases as fire to water. If you would use this Salt in any Cure to be done by Chirurgery, you must proceed thus: If the sore be open, you must first cleanse it by the Salt; then you must an­noint it with the gumm twice every day, till the cure be perfected, and the sore place well skinned.

If there be a great pain in any part of the body, and there is nothing to be seen, then annoint the place with this gumm. By it also may be cured the Gout, the Palsie, the French Pox &c. But re­member, that if you do otherwise then I have told you, then you will lose your time and pai [...] with the Empericks.

CHAP. II. The Vertues of Mummy.

THis Mummy you may have at the Drugsters or Apothecaries, which is a singular Medicine. For whereas many have been very industrious in trying experiments, and compounded receipts, to find out some medicine, whereby they might bring poyson wholly out of the body; but their endeavours have been without suc­cesse: for amongst all experiments and receipts, onely Mummy is the readiest, and most certain remedy against all kinds of poyson. You may preserve Mummy thus; put your Mummy in Sal [...]et oyl, in a glass close stopt; set your glasse in warm dung a month; that your Mummy may putrifie in the oyl, then seperate the oyl from the grounds, by the distilling vessel call'd a Retort; then take this oyl which you have distill'd from the grounds; and to [Page 109] one pound of it, adde one dramme of Alexandrine Musk, and six ounces of Alexandrine Treacle; and when you have mixt them all together, put them in a Circulatory vessel; and set your vessel in Balneo Mariae, that is, in boyl­ing water: and so it must be kept in warm water a month, and then you have the Treacle of Mummy, or rather, the bal­some of Mummy.

Of this balsome of Mummy, you may give one ounce in the oyle of Almonds to be drunk by the persons who are infected with poyson, who must bee kept warme in their beds, that the Medicine may do its work the better. You need not feare that any poison, whither of beasts, or poyson of minerals, or of herbs, can doe you harme, if you take this treacle of Mummy: and such is the efficacy of it, that if you take this Treacle of Mummy before you receive the poyson, then the poyson cannot doe you any harm: and if in the morning you take but one dramme of it, then you may be sure that you cannot be infected with any poison that day,

And likewise if you give one drachm of this treakle of Mummie to any person who hath a Plurisie, Plague, Carbuncle, or any venemous Aposteme; if they live six hours after they have taken this trea­cle of Mummie, they may be assured of their recovery: and then these six hours being expired, take another drachm of this treakle of Mummie, and so continue to take of it till you be cured.

There are also very many other dis­eases which may be throughly cured by this Treakle of Mummie.

CHAP. I. The Medicinal vertues of Serpents.

ALthough I never purposed to write concerning, these nor have I ever spoken a­ny thing of them in my o­ther Books: yet I think it profitable and necessary, that I should make a new plantation, not onely of Physick, but also of other Sciences and Secrets of Nature, which are buried in forgetfulnesse, and by the ignorant are contemned and evill spoken of: which certainly is a punishment from God up­on [Page 112] us; because wee will not acknow­ledg the great mysteries and gifts of God to be divine, therefore God is angry with us, and is provoked to take from us again those gifts and secrets, and to give them to others who will receive them with greater thankfulnesse, and not slight them as we do.

I will first treat of Serpents, and shew you the benefits which we may have by the several parts of the Serpent; and first of the Tongue of it, which hath a wonderful power; and many do carry it about them as a holy thing to defend them against weapons, and all enemies present or absent: this also hath made many victorious and suc­cessful, not only in battails and duels, but also in other business: by this lovers have gained the affections of them whom they loved; which I do not speak of that we should do the like; but that we may know how great the power and operations of nature are; yet it cannot be denied but that our imagination and believing may much encrease or diminish the power of such things accordingly, as they are used.

Some who have been troubled with, an inward imposthume near the heart have laid the tongue of the Adder or Serpent upon their brest, over against their heart, which hath so powerfully drawn out the poison of the impost­hume, that it hath stuck upon their brest in drops; then these drops being wi­ped away, and the Adders tongue again laid upon the place, which was done thus so often until there appeared no more drops upon their breast, and so the patient was cured. The same use may be made of Toads, as I have shewed in some other of my writings: thrust a stick through the head of the Toad, and set the stick up­right in the ground, that the Toad may dry upon the top of the stick, when it is well dried, then wrap it in a linnen cloth, lay it so upon the imposthume or part diseased, there leave it til it hath drawn out all the poyson; or if you will, you may apply the Toad to the place without a cloth about it, and it hath the same effect. And as the patient and the disease requires: so the Toad must be the oftner applied till the Toad swells no more: for when [Page 114] it swels no more, it is a signe that all the poyson is drawn out, and that the pa­tient is recovering. Howbeit, this crea­ture strikes a terrour into every one who sees it neer them; even by their look­ing upon it, they are stricken with hor­rour: yet it is not therefore to be re­jected; but it is to be esteemed of, and to be used as a great Secret of Nature. I could wish that this Remedy were pre­ferred more, then it hath been hitherto, to all other attractive, maturative, or corrosive Medicines.

CHAP. II. The medicinal vertues of Serpents.

THere be many other effects of the Adders tongue then those already mentioned, which would be tedious to rehearse: But where I treat of Magick Cures, there I speak largely, not only of this, but also of many other excellent natural Vertues, and naturall Things.

Those who lived in former times, car­ried about them many Sigils, which did [Page 115] wonderfull things; for by them they could cure such difficult diseases, for which we cannot readily find any remedy in the earth: and only by carrying these Sigils about them, they did partake of their Vertues, whereby they were safe, and without danger of harm by weapons or enemies: thereby they also became very prosperous, and had great victories: and many other strange effects have been done by these Sigils, of which we will not speak now.

There have been found words writ­ten, and Characters, and Sigils, and strange Images delineated upon Vergin-paper, or cut in Metals, or in Game­hen's, or in precious Stones, as Saphires, &c. with strange shapes; in some the shape of a man, in some the shape of a beast: And such were the unspeakable vertues of those Characters, Sigils, &c. that they seemed to go beyond all the bounds of Nature it self: and so Pto­lomeus, Hermogenes, Balenius, Virgilius, Albertus Magnus have declared: But the books of these Authors are fouly cor­rupted with those superstitious Ceremo­nies which are in them: so that we can­not safely trust to every thing in those [Page 116] books: therefore we must make a se­paration, and take the kernel, leaving the unprofitable shell in their writings.

CHAP. III. The medicinal vertues ef Serpents.

I Will not counsel you to practise, or to trust to every thing in these books; but I leave it to every man to doe as he thinks best: and albeit Virgilius, and Albertus Magnus deserve better to be believ [...]d then the rest of these Writers; yet the best things, the greatest se­crets which they know, these things they would not set downe in their books, but carried them with them to their graves. And now there are no writings better and larger con­cerning this supernaturall Science, then those which Techellus the Jew hath left to us: there is but little of his writing now remaining; and these of his writings which are extant, they are contemn'd, because he was a Jew, [Page 117] a famous master in Israel, and a most subtle searcher of Nature.

But now I return to my present pur­pose concerning the Serpent or Adder: the skin of the Adder hath a singular faculty in curing wounds: if you make a powder of this skin, and strow it upon the wound. Some, when they go to fight bind this skin about that arm which holds the sword or other weapon where­with they fight, and so they fight happi­ly, and get the victory.

If a woman with child, or in child­birth bind this skin about her neck, or about her body, she thereby becomes victorious in this duel of nature, she happily goes through with the business of child-birth.

Now you must remember this, that it is not every skin of the Serpent or Adder hath such a power, but only that skin which the adder casts. The same is to be understood of the Adders tongue; it is not every tongue that hath such ver­tue, but only that which is pluck'd out of the Adder alive.

CHAP. IV. Preservatives to keep us from the harm of Serpents, Adders, and Snakes.

BUt that I may hasten to make an end of this subject; know this, That in the fat and flesh of a Serpent there is a singular faculty of healing both new wounds, and all venemous bitings, and evill ulcers. The flesh of the Adder hath the like vertues, yea more; it hath in it a singular secret, and great medi­cinal vertues, if you cut off the head and tail, and let the blood run out, in which is all the poyson. But in this place I will be brief concerning these things, be­cause I have spoken of them largely else­where.

Now I will speak something of those who do consecrate Serpents: this is a thing which they do not rightly under­stand; and in this they are contrary to the wayes of God and Nature. And [Page 119] although by these consecrations Serpents are tamed and made tractable; never­thelesse, such doings are not to be ap­proved of, as consecrations and other superstitions, whereby people are made sick or well. For if according to the course of nature we may do such things by the power of a strong faith, and by the strength of imagination; then why should we use these superstitious Cere­monies? Yet it cannot be denyed, but that there be some words, which if they be pronounced against Serpents, it makes them tractable and obedient.

There are also some Preservatives, which (if used) will keep us from the hurt of any venemous creature. But we need not much fear this kind of Serpent of which we speak in this Treatise, which is by nature lesse hurtfull then any other kind of Serpent: But we must be very cautious of starry Serpents which are speckled over with Stars, Sirens, Croco­diles, Salamanders, Basilisks, which be all severall kinds of Serpents, most ve­nemous and great enemies to man: their venome is exceeding strong and violent. Albeit there be few of these kindes of Serpents in Germany, yet I speak of them, [Page 120] that people should be warie of them where they are.

I know not any preservative better, and more certain against the poison of these Serpents, then Camphore dis­solved in Rock-oyl, otherwise call'd oyl Petreole, wherewith you must an­noint your hands, and your feet, and other naked places of your body, and so thou mayest safely handle them: but because this preservative can do no good, or is not efficacious enough against the most fierce and most poiso­nous Serpents; as that kind of Serpent which leaps at a man being a great way off: and the Crocodile which de­vours a whole man, albeit he be dead: and the Basilisk which kills a man by its sight only: therefore those who dwel in those places where these Serpents are, carried about them Gameheu's, which were made in the shape of a man, with his left foot trampling upon the neck of a Serpent; and they esteem'd of this as a singular preservative against these Serpents. Of this and other things, Techellus hath written, who hath gone farre beyond all other writers in this kind; but some wicked deceivers [Page 21] have kept his works from [...], and have retain'd them to themselves, and in their stead they give out to the world their own opinions and vain fan­cies: and since now it is so done, the event of it we must leave to God.

I conceive it not needful, that I should say any more of Serpents now, because I will treat of them largely, and discover many more wonderful things of them in that book which I will write con­cerning Sacraments, and things won­cerful.

CHAP. V. The Medicinal vertues of the Toad and Spider.

THere lurks many great Secrets, not only in the Serpent, but also in other abominable creatures, which strike ter­ror into a man, even with the sight of them; as the Toad, of which I have spoken before, it is a great help against the plague, and the bitings of venemous creatures, if, after it is well dried [Page 122] it be applied outwardly to the part in­fected; it speedily draweth poyson out of the body; it hath preserved the life of those who have despaired of help by any other remedies. I have seen the Morphew cured by it throughly and speedily, thus; the Toad must be boiled alive in oyl till it dies, and with this oyl annoint the place where this disease is; this oyl is also very good a­gainst evil Ulcers. But false physicians, when they hear of these secrets, they cannot be brought to believe that they are true.

The Spider is a hateful creature, yet it is of great vertue against Quotidian Feavers: put the spider in a nut-shell, and shut it up close in it, and let the diseased person carry it about him, but he must not know what it is; let him carry it four dayes, and he shall be well.

The Salamander is uselesse in Physick: but the Alchimist hath laboured much in it to extract out of it a tincture f r metalls, and thereby to make gold, and for this it is indeed to be much regarded: but you cannot meddle with it without great danger, for the poyson of it is most deadly.

CHAP. VI. Paracelse compared with other Phy­sicians.

HAving done with these hateful and poysonous creatures, now I will speak concerning the other com­mon, contemptible small creatures: and I hope I shall not be blamed for this, nor shall these things I speak be esteem­ed as fained tales, as false physitians do, who will not use any common me­dicines, such as may be gotten cheaply, and easily, not remembring this, that God hath created nothing in vain, but that even the least and most contemp­tible things have their peculiar vertues according to his divine pleasure.

And it is our fault that we know not these things, for we are careless and incredulous, and soon wearied in the search of nature. Now if any do im­prove the gifts of God in them, and are diligent in searching out the works of [Page 124] nature, and do ingenuously declare their experiences publickly: these corrupt Doctors will not be thankful to them for it; nay, they contemn such experiences, they scoff at them, and one way or other they will find fault with them.

Now I profess my self to be one of those who have found out the Secrets of Na­ture; yea, and that I am not one of the least of the searchers of nature, and truly whatsoever art or experience I have, I should have imparted it freely and plainly to you; but your ambition and insolency hath made me change my mind, because you will have all the praise to your selves, and steale it from him who is your teacher; therefore you are not worthy of my art, which would be very advantageous to you, if you would become true Physicians and lovers of your neighbours. But you preferre the profit of your prrse, and of your kitchin, to the health of your patients: and in this you are learned indeed, and more skil­full then I. You accuse mee, and blame mee because I doe not high­ly praise you. It's true, I doe it, not because I find you to be onely [Page 125] purse physicians, such who are more able to cure the diseases of your purses, then the diseases of your pa­tients; if it were not so, how could you build such stately houses, weare gold rings, walke in your silkes? You reproach me because of my poverty and mean clothes: but if I should take (as you do) shamelesly such great rewards every where, then I should be richer then any of you: yet as I am, I am richer then any of you; for my riches are surer to me, then your riches to you: my skill is my great riches, which neither thiefe can steale, nor fire, or water can devoure, nor robber can take from mee. They may take my life, but they cannot get my Art that is hidden in mee, and dieth with mee. You see then what an excellent thing I enjoy, which is farre better then your houses, plantations, clothes, riches, gold, and silver, and all your skill. And if at any time I spend my mony largely amongst my pleasant companions, yet I doe not diminish (as the proverb is) the principall sum, that is, my Art, which through [Page 126] Gods gooddesse to me, shall never leave me.

CHAP. VII. The Medicinal vertues of Earth­worms.

NOw I will proceed to speak of that which I intended, viz. of some simple medicines, and of some living crea­tures, and of some diseases, of which no physicians before me, have ever spo­ken any thing. Truly, I believe that they were ignorant of them; or if they knew them, then they slighted them, so that these things were quite forgotten: the most common, and most inconsiderable Vermine are Earth­worms, which after a showre, creep out of the ground: and who will believe, that in these worms is so much Vertue for the good of the body of man? they are espe­cially good against that disease and pain which is in the fingers and toes, which causeth extreme torment day and night: The Whit flaw, which the Ancients call'd [Page 127] the gnawing worm, and indeed not with­out cause; for they knew that this di­sease should be cured by the earth­worm; the way is this; Take an Earth­worm bigger or lesser according to the patient, and the greatnesse of the pain, if the patient be not very young, but is of a good age, and the pain very great, then you must take a great earth-worm, it must be large, that it may be sufficient for the disease, wrap this worm in a lin­nen cloth, and so lay it upon the part where the pain is, the space of twenty four hours, till it dies, and when it is dead. the disease is cured, and (as it were) dieth with the worm; these things may seem to some to be superstitious, and fained tales; but by this it appears, that God hath made nothing in the world so base, and so contemptible, which is not some way for the good of man.

CHAP. VIII. The Medicinal Vertues of the Earth-worme, and of the Crab fish Cancer.

THE Earth-worm is not only good against the foresaid disease, but also against all kinds of worms in the bo­dy of man, if it be dried, and made into a powder, and so it is to be taken in some liquor; the best liquor is the whay of Goats milk: for the powder of Earth­worms taken in this whay purgeth by stool all worms of the stomack, or that stick in the guts.

The Mouse, called the field Mouse, is a great Secret for the ptisick. And that kind of Crab called the Cancer, hath often cured the disease called the Canker, viz. thus, bind a linnen cloth about the fish Cancer, and about its toes: and lay the toes of this fish, Cancer upon the place where the [Page 129] Ulcer, Canker is, untill the fish-Cancer, be dead: and when it is dead, the ulcer, Canker is also kill'd; but if the Canker was broken out into a sore, then after it is mortified with the fish-Cancer, you must apply the plaister which is used for thrusts, or deep wounds.

By this fish-Cancer have been also cured Feavers; and Hydropsies, thus; first, you must cut off all the nailes of the patients fingers and toes, then you must bind the fish Cancer to his back, afterward put it into a ri­ver, and let it goe; and so the patient shall be cured. Do not you think these to be vaine, superstitious, or Mountebank cures? I assure you they are the true operations of nature▪ and wrought by God himself, who was pleased to give to creatures in their crea­tion such great Vertues.

But it may be objected, that some, who have used the fish Cancer for the foresaid diseases, have been nothing bet­ter for it. I answer the fish-Cancer cannot cure the foresaid diseases when the patient is neer to the appointed time of hi [...] death, and that his present disease must lead him to his death. False Physicians [Page 130] thought little of this, when they tried this remedy: and when they did see, that it did not good to all alike: they then falsly conceived that it was a thing super­stitious; and that only believing did work here; without which they thought the Cancer had no efficacy. It is true, that imagination and believing are so powerful, that they can make people well or sick. But such common remedies as I have spoken of, are not to be con­temned. We find in the holy Scriptures that Christ and the Prophets cured great diseases by very common and ordinary things. So Christ gave sight to the blind by clay mixed with his spittle. So the Prophet cured the plague by a plai­ster of figs: but to gather together here all such examples, is not needful, I wil ra­ther go on to speak of the Vertues of those things.

CHAP. IX. The Vertues of the Crab-fish Can­cer.

IN the foresaid fish Cancer have been found many other Vertues; it hath an excellent cooling faculty, and it is good against St. Anthonies fire, if you presse the juice out of the toes of it, and anoint the place with this juice: you may also make an oyntment with this juice, very good against all sorts of burnings or scaldings, viz. by fire, or water, or pitch, or fat things, &c. The Ancients never found a better remedy then this against any burnings. This oyntment is also good against in­flamed, eating sores; and if it be a­nointed upon the temples of the head, it very much helpeth those extraordinary pains of the head, which almost distracts people, It helpeth also that inflamation called the Rose, and the heat of ulcers [Page 132] of womens brests; in such cases it hath done very much good. The Cancer hath also a faculty of expelling urine, sand, and the stone in the bladder. which it doth powerfully dissolve, and expel with the urine, so that those who seed much upon these Cancers, they are free from those diseases; so they are an excellent preservative.

I cannot passe by here the cruelty of physicians, who would cure the Canker by cutting, burning, and eating Medi­cines; and they had no other reason for it, but that they thought, such a disease could not be overcome but by corrosives; but so they make the pain greater, not considering, that the Can­ker it self is an eating sore, and therefore we should use such things to it, which wil pacifie it, and allay the pain, and gent­ly cure it; all they can say, is this; that one evil should be driven out by another evil. But I say, that we should begin the cure of every disease, with pain asswaging Medicines, which can quiet the disease, and take away the raging of it, allaying those paines which accompany it; as for example a man in a rage cannot be pacified by stroaks [Page 133] or wounds; so neither can a disease by exasperating medicines: and as those, who are sad and melancholy should have cordials given to them, they should be comforted and refreshed with mirth; so it is in curing any disease; that which is evil, must be cured by that which is good, and not one evil to be cured by another. Then hitherto your physicians have been far from the right way; and therefore it falls out oft-times, when you think by your false receipts to cure the Canker, or the whit-flaw that you fail of it, and kil your patient before you can kil the Canker, or whit flaw: after this manner many have endeavoured to cure the Canker, and the whit-flaw, by eating medicines, by cutting or burning the sore, and many other such torturing wayes they have used they had also great confidence to do this cure by Arsenick, orpment, & sublimed Mercury. I do not deny but that many incredible cures have been done by Calcinatum mag­num, by sweet sublimed Mercury, by the oil of sweet Mercury, & especially by the quintessence of Mercury, so that by these hav been cur'd not only the diseases men­tioned, viz. Canker, & the whit-flaw, but also māy other greater diseases, as Syrons, [Page 134] wolf &c. but you must remember that these things, viz. quick-silver &c. must not be used crude and unprepared, as they are taken out of the mountains: and seeing you do not know the way how they should be prepared, therefore you should abstain from them, and learn of the Alchymist how to prepare them, and to bring them to the utmost degree of their perfection, then indeed you may use them, but not before, or else you will find it fall out otherwise then you expect, as I have said before concerning the mortification of the Cancer, and of the whitflaw; but if the feet, or hands, or fingers, or nose, or ears, and other members be cut off, then certainly the Cancer must be taken away; but ind [...]ed the magistrate should restrain such errors by a singular punishment. One thing I might here add concerning the disease called the wolf, to shew you how it is cured by unguents and cataplasms made of the flesh and fat of the beast called the Wolfe; and to describe to you some such remedies▪ but because I have spoken of the chiefest remedies, therefore I [...]ass over those inferior remedies, and I leave them to others to find them out by their experience.

CHAP. X. The Cure of those Marks in the body which the patient hath from the mothers womb.

I Will now make an end of this Trea­tise: and in this last chapter I will give you a great, and a most secret cure, which farre excells all the other cures mentioned in this Treatise; it is this; that by these Vermine are cured, not only painful sores, v [...]z. Syrons, cankers, fistulaes, wolf, &c. but also by those Vermine such marks may be taken away, which appear in us in their visible shape and colour without any pain, and were imprinted upon some part of our body while we were yet in the womb, by the imagination of our mothers, they being stirred up thereto by fears or strong desires.

Now how that the mother by her Imagination imprints a mark, not upon [Page 136] her self, but upon the child in her womb; I have explained it in my book concer­ning Imagination; but how these marks which we have from our mothers ima­gination may be taken out of our bodies again, and cured, that I will shew you here in this chapter.

And first you must strictly observe these marks, of what shape and colour they are, if they be like a worm, or snake, or toad egge. You must also enquire of the mother of the person who hath that mark concerning the colour of the Vermine which st [...]rd up her imagination; and at what time, day, or hour; yea, you must know if you can, the very moment of her imagination. You must also know the cause of her imagination, & why she touched any part of her body at that time: but because it is seldom, that the mother can fully enform you of every particu­lar, therfore you must have recourse to Astronomy, and by it you may have a ful information; according to which you must proceed. If the mark be in the like­nes of a worm, then you must take a worm such a one, with which the mark agreeth best, according to the information: and if that worm was alive when the mother [Page 137] saw it, then you must lay the worm alive upon the mark, and so keep it at the mark till it dieth, and no longer.

But if it was dead before she saw it, then you must lay a dead worm upon the mark, which you must keep at the mark till it be putrified. You must also observe the time when the mothers Imagination was moved by the sight of this worme; and in the same time you must binde the worme upon the mark: if it was in the Sum­mer, &c. then you must binde the worme upon the mark in the Summer time.

If the Mothers Imagination was moved by a strong desire after any thing, then her child which hath such a marke must be satiated and filled with the thing desired; but if the mothers Imagination was from feare of a worm, then the party, who hath the mark must be put in fear when the worm is laid to the marke. So the marke shall be rooted out: howbeit it is not yet quite brought out of the skinne. But to doe this, you must take Aqua fortis, and wash the skin with it; and so in the space of eight or fourteene [Page 138] dayes the old skin shall fall off, and a new fair skin shall come in its place after the same manner. All marks not only of beasts or Vermine, but also of fruits, or of any thing else in our bodies, may be taken away and cured by these things, which caused those marks, being used in that manner, as hath been now said of worms.

This is a most secret cure, which never any revealed before me: and I am not ashamed to reveal it, for I am the first who by experience have found the truth of it.

CHAP. I.

GOD hath created every thing needful for the use of man, and it is easily gotten: that which is less useful, is not so plentiful: so God hath appointed. Now Medi­cine is a thing very useful to man, which he needs not fetch from beyond seas, see­ing he may have it at hand. Nor yet they who live beyond sea need these me­dicines which grow here: and so I may say of Salt, that, as it is of great use to [Page 140] man, so there is great quantity of it, suf­ficient to all mens uses.

There be two uses of Salt, of which we will here especially take notice, viz. it seasoneth meates, and cu­reth diseases. That meate which a man eates without Salt, is never well and perfectly digested; for it is the nature of Salt to correct eve­ry thing in the digestion of it; it is the true Corrector of all meates usual to be eaten. And whatsoever meat is not seasoned by Salt, is un­wholesome. Let your meate bee moderately Salted, not too much, nor too little; this will helpe dige­stion; but when meate is not Sal­ted, or slightly Salted, it turns to a thin, waterish, or slimy blood, and the flesh which is bred of such meate, is subject to corruption, and to all diseases: those who cannot endure any saltishness in any thing, but whatsoever they eat is very fresh, most commonly they are weaker then others; their complexion is worse, and they are easily infected with any disease. Our Nature would have nothing but what is corrected [Page 141] and seasoned by Salt, and boyled or otherwise prepared by the fire; unless we give way to appetire to eat some­things raw and unprepared, as onions, Rhadishes, &c.

Salt is the earthly balsome of man, and of all things else: And where no Salt is, there is the beginning of putrefaction. It is Salt only which preserveth both dead things and li­ving from putrefaction. In things living, their Salt which is in them preserveth them; there is Salt in the blood of every living creature, which preserveth them that they doe not putrifie while they are alive. There is a Salt not only in living creatures, but also in herbs, mettals, stones, and all Vegetables; there is not any thing, but it hath in it a Salt proper to it, as appeares by those several kinds of Salts which are extracted out of several things.

As Balsome preserveth from putrefaction, so doth Salt; in this it is like balsome; nay, it is of a higher Nature, and more subtle then balsome: Whatsoever wants Salt, it cannot continue, bu [Page 142] it decayeth and putrifieth: man, beast, and every thing else must have this pre­serving power of Salt in it: we see by experience many things, (as flesh and fish, &c.) preserved by Salt; yea, there is not any thing, but it may be preserved by Salt, which is to be done not by a sprinkling only, or mixing of the Salt with the thing to be preser­ved: but the Salt, must be prepared: and if the Salt be made a breeding or engendring Salt, it will preserve any thing a very long time, if wood or clay be laid in it, they will become hard like stones. Whatsoever is sprinkled with this breeding Salt, it doth not de­cay, or alter, but in time it grows to be of a stony nature. This breeding Salt, howbeit it drieth, and at last de­cayeth and perisheth, yet it so congeal­eth, and becomes so firm and hard, that it can endure in the air, water, or earth alike.

Moreover, Salt is wonderfully good for the preservation of health: it is of great worth to us, not only in seasoning of meat; but it is also a singular reme­dy for wounds; for if wounds be wash­ed with water, in which this salt is dissol­ved, [Page 143] they shall thereby be preserved a whole year from corruption, so that if a wound in the Summer time, espe­cially in the beginning of the dog-dayes incline to corruption: the way to hin­der it, is by this washing: this will like­wise hinder the breeding of worms in wounds, and if there be any worms in the wounds, it will bring them out. This is a great secret in Chirurgery: and let not Surgeons &c be ashamed to use such a water They do indeed use other remedies, whereby corruption and worms are bred in wounds, which they can no way afterwards help: and thus by their remedies they oft-times undoe their patients. But let the true and faithful Physician use this washing in the cure of wounds; for wounds being kept clean by this, nature it self will do the rest of the cure. This washing cureth wounds after the same manner, as a dog by licking cureth his soars or cuts

Where Salt is made, there is a kind of liquor like oyl, so thick, that an egg laid into it will not sink. Concerning this liquor, observe, that those who have grosse bodies full of blood, or hu­mors, or they who are troubled with [Page 144] defluxions, or are troubled with the Gout, or are troubled with a loosness, or have swollen legs &c. if they wash themselves with this liquor, then all superfluous, hurtfull humors in the body shall be thereby dried up; and all di­seases which come of such humors shall be quite cured; so that you shall never be troubled with these diseases again; by it also are cured all running sores of the legs, if they be washed with it: and it cureth also the itch and scab. This liquor is better then any natural Bath; in a word, it is a powerfull and most perfect remedy of the superfluous hu­mours of the body, and of all diseases coming of those humors, it makes the body dry, sound, and nimble. Let a Physician search into the natures of all Bathes, and compare them with the Vertues of this liquor; he shall find that this liquor doth far exceed them all; this liquor never doth any hurt to any part of the body; whereas we can­not promise so much safety in any Bath.

Therefore when the physician hath any patients troubled with such super­fluous humours, or defluxions, let him [Page 145] direct his patients to have recourse to this liquor to wash themselves with it; and if there be any disease to which their patient is enclined, this liquor will consume that disease in the concepti­on of it, that it shall never afterward trouble the patient: and if the disease be already begun; this will drive it out of the body. But for Phy­sicians to direct their Patients to goe to Baths, it is ridiculous: seeing they do not throughly know the nature of those Baths. Let us alwaies choose that which is best and safest.

When you would use salt, use it alone as it is in it self, without altering it, or ad­ding any thing to it. There be many re­ceipts in which they add several things to salt to qualifie it▪ as Cummin, Fennel, Cinnamon, &c. but such additions are vain, they are not agreeable to the nature of salt, and thereby the salt is turned out of the right course of its operation; therefore when you would use salt to season meats, and to further concoction, take it alone as it is in it self: but when you would use salt for diseases, you may fi [...]st correct it, and perfect it; the vertue of it must not be lessened, but rather aug­mented.

Salt, as we use it commonly in seaso­ning our meats, it is in the first de­gree.

Salt burned in a hot fire, sometime is more powerful by one degree, then the former salt; and the liquor of salt is more powerful by two degres: thus the strength of it may be increased from one degree to another; till it comes to the twenty fourth degree; if you know the wayes of preparing it and the additions.

I have before spoken of the operati­ons of Salt upon bodies which are full of humours: now I will shew you in what method you shall proceed, and how you shall use it: First, the patient troubled with the abundance of hurtful humors must be purged with black Hel­lebore prepared in that manner as is set down in the Treatise of Hellebore: likewise he must take inwardly the Elixar of Tartar for some time, untill those obstructions and imposthumes which are in the body be dissolved, and the corruption [...] which are in the body be purged out, and then he must use the liquor of Salt: he may use a Bath, made with the liquor of Salt, which may be rai­sed in strength to the sixteenth degree; [Page 147] that is, it may be made as operative as if it were raised to sixteen degrees; but na­turally it riseth not above the thirteenth degree.

The vertue of this liquor may be in­creased thus: If the juice of plantane, the greater or the lesser, or of some such herbs be mixed with this Liquor of Salt, and boyled together, so it shall become more powerful against the itch or scab, and can do more in one day, then it could in four dayes without this addi­tion.

This liquor of Salt is also good for running Sores, if you mix it with the juices of Comfrey, or small sea-buck­horn, of which there be many kinds. This mixture is wonderfully efficacions in curing old sores, so that it hath twenty degrees in curing: for as your addition is more exact, so its operation wil be more excellent.

If you would use this liquor of Salt for inward diseases, as defluxions &c. then do thus; after you have boiled it in the juice of Plantane, you must mix it with sublimed wine, and so you shall have a medicine exalted to the twen­ty fourth degree of driness, which will [Page 148] exceedingly dry up all defluxions, or any superfluous humor in the body.

There is another way of preparing Salt, viz. by distilling a water from salt, which is done thus; beat Salt and Rhadishes together, and let the Salt dissolve with it, then distill a water from it, the which you shall mix with the juice of Plantane, the juice of Celandine, and the juice of small sea buck-horn, and the juice of Comfrey; of each alike much; this mixture doth exceed the twenty fourth degree in drinesse; it can dry up the Haemorrodes, and all kinds of loosnesse of the belly, albeit they be such as hardly can be cured by other me­dicines. This liquor of Salt, with these additions, is of such vertue, that it farre exceedeth all the syrups, or purges, or any other medicines of the Apotheca­ries shops; for there is not any medi­cine in the Apothecaries shops which ex­ceedeth the fourth degree: whereas these medicines of mine are raised above 24 degrees, yea, above 32. degrees; by these medicines of mine the disease is exceed­ingly over-powred, so that the patient who useth them needs not doubt of his health; this mixture is also singularly [Page 149] good for wounds, and all kinds of sores.

There be some other wayes of prepar­ing the liquor of salt, whereby the vertue of it is hightned to 24 degrees as this; take of common salt, and of salt nitre of each alike much, put them in a crucible, and set your crucible in a wind furnace, t ll they run together like metal then take these two salts, and lay them in a moist place till they dissolve to a liquor, the which liquor hath 24 degrees of a drying vertue, which is so subtle, and so powerful in operation, as there is no­thing like it, and if you would have this drying faculty yet greater, you shall add the same things to this liquor which are added to the liquor of salt in the prepa­ration of it, and you must proceed in the same manner, as I have shewed you be­fore; and having added these things to this liquor, if you distil it again, you shall thereby much more encrease the drying faculty of it, so that by such additions and preparations you may bring its drying faculty to four and thirty de­grees.

It will not be amiss if Salt be burned in hot fire sometime, and afterwards it be mix'd with these juices before mentioned [Page 150] or any other which you find to be best; and then if you dissolve it into a liquor and distill it &c.

There be several things which will much augment the drying faculty of Salt; if you beat them together with Salt, and put them in a wind-furnace till the Salt run like metal, viz. Bole Armoniack, the flower of brass, Terra sigillata, Chimolea, Tutia, Lapis Calami­naris. — Having taken them out of the furnace, lay them in a moist place til the Salt dissolve to a liquor; this liquor keep for your use.

If you mix common Salt with Salt niter, of each alike much, and put them together in a wind furnace, till they runne together like metall; after they are cooled, lay them in a moist place, till they be dissolved to a liquor: take this liquor and distill it; and that water which you distill from it, pour it again upon the grounds which were left in the distilling; and if you do thus three or four times, or oftner, viz. distilling, and pouring the water again up­on the grounds, you shall, so doing, have a water of a singular drying and binding vertue: and if Crocus Martis, or Cerus, [Page 151] or the flower of brass be added to it, they will exalt this drying faculty to the high­est degree. Note, that if you adde the juice of unripe sloes to the liquor before it be distilled, and then proceed as hath been said: it will be made thereby very powerfull in binding and closing wounds or sores, searching to the bot­tom of any sore.

These things I have thought fit to shew you concerning Salt, and the vertues of it, and preparations of it: for others who have undertaken to write of the natures of medicines have not written any thing of this, because they themselves know not the Art, how to exalt the Vertue of a medicine from four degrees, to twenty four, or thirty two degrees; this Art I have here shew­ed you; and it is a worthy and excellent Art thus to augment the Vertues of Medicines; for when our natures meet with such medicines which are in them­selves powerful, they do more readily work with such medicines.

Many have taken great pains in wri­ting of Herbals, and concerning the na­tures and properties of meats and me­dicines: but if you take notice of it, [Page 152] you will find that they writ nothing but what they have heard from others, and whether these things be true or false, they know not: after them comes the later and modern writers, who gathering together many things out of the writings of the ancient physitians make up large volumus, not caring whe­ther they writ truth or lies. These books, certainly contain many lies; in which you find such expressions often used, viz. the experiment of such a one &c. Probatum est, &c. If you search further, when they have it, you will at last find it to be some old womans conceit; He who publisheth books, should not write these things which he hath only by report, but what he knowes by his own experience: but indeed, the most part of writers have been too carelesse, tru­sting too much to the tales and dreams of old women, and so have built their house upon the sand; therefore every disease is stronger then any me­dicine which they describe. The world is now full of such writings, and such scriblers, who spend all their time in making up a bundle of lies; all they care for, is, to get themselves a [Page 153] name and applause; and seeing the world would be deceived, they gather together all the fine fables they can find in poesie or prose, that so they may seem to be diligent: such are all their writings, which indeed are not worth the reading,

CHAP. I. The kinds of Coperas, and the marks of the goodnesse of Coperas.

IN Coperas there is a per­fect cure for the Jaundice, for the stone, and sand in the kidnies or bladder, for all fevers, for worms, for the falling sicknesse &c. if we be bound in our body, Coperas will loosen excel­lently.

In this discourse concerning Coperas, I will observe this Order; first, I will speak of its Vertues before it be prepared: then I will shew you the Vertues of it prepared. I will shew you what vertues it hath in medicine, and what vertues it hath in Alchimy. In medicine it is good, both for inward di­seases, and outward diseases; it is good for an hereditary leprosie, for tetters, or wild scabs &c. and for many other diseases, where other medicines fail, and can do no good; the powerful medicines which are made of Cope­ras searcheth till it find the root of the disease which it consumes, and so cureth the disease throughly; and there­fore the preparations of Coperas should be well known to every physician. The Coperas dissolved in water, and the Coperas calcined or burned, the green oyl of Coperas, the red and white oyl of Coperas, each of these have their several vertues, and how many wayes it is changed, so often it gets some new vertue. This one thing, viz. Coperas, doth confound all the Apothecaries and Writers both of Italy and Germany: this alone can fill the fourth part of [Page 163] their shops, and cure the fourth part of diseases: if they knew how to prepare this rightly, they needed not so many boxes, pots, glasses, &c. in which there is nothing but cheats. What needs a physician gather together so many boxes, and so many beyond sea me­dicines? if he be provident and wise, he needs not go far, or trouble himself much to find out medicines for all di­seases as good as India, or Egypt, or Barbary, or Greece can give.

There are many kinds of Coperas, they differ according to the pits whence they are taken. If you would know the goodnesse of the Coperas in Physick, dissolve the coperas in some liquor, and give it to them who are troubled with the worms, and let them drink it: and as it drives out the worms, so also it is good for other physical uses. But the goodness of Coperas for Chimick uses, appears by this; viz. if it turn Iron into a deep coloured, and malleable Copper: for there is great affinity betwixt iron an Coperas, and the best Coperas makes the best Copper out of iron. This is not a thing to be much admired, there are many such things done by nature: [Page 164] we see lead turned into quick silver by the water of salt-borace, and so al­so other metals are changed one into another by minerals; — so that not only Coperas, but there are also other things which can change met­tals. The reason why these things are not knowne, is this; because when cheaters get the knowledge of such things, they keep them secret for their own gains, for the main­tenance of their purses and kitchins. In Hungaria there is a River which comes from a Coperas Mine, or runs through some Coperas Mine, if iron be laid in the water of this river some time, it will be changed to bee as it were, all rust, take this lump of rust, and put it in a wind-furnace, and you shall have good Copper, which cannot be again turned into iron.

There is another way to try the goodnesse of Coperas for Chymistry, thus; put your Coperas in a pot, and set the pot in the fire till your Coperas be turned into a red powder, then melt it, and if it yeild Copper, it is good for Chymistry, but not so good for phy­sick. There is another way to know the [Page 165] goodness of the coperas by the colour; that coperas which is of a sea green, and is throughly green without any other co­lour mixed with it, it is not so good for physick, as that which hath red and vel­low streaks in it, and that which being laid in the open air turns whitish, it is the best to make the green and white oyl of it: but that which turns ruddish or yellowish, from it we draw the red oyle: and by these marks the Physici­an or Alchymist may know whar cope­ras he should chuse for his purpose.

There is one tryal more which I will adde, to know the goodnesse of coperas, it is this, if your coperas with galls make good ink, then the coperas is good; but if it make a waterish ink, and not a good black ink, then it is not good coperas.

CHAP. II. The Medicinal Vertues of Coperas unprepared, and of Coperas calcined.

HAving given you the marks to know good Coperas, I will now shew you the physical vertues of it. And first, of unprepared Coperas, and of calcined Coperas. Observe this, that Coperas is an excellent purge fit to be used for great and difficult diseases of the stomack; it falls out sometimes that by hurtful meats and drinks, or bad diet, the stomack is weakned, and the patient falls into some long and tedious disease, which may con­tinue with him till his death, or after a long disease he may be troubled with the cramp, &c.

Likewise by intemperancy oft-times comes fevers, or loosnesse &c. Now there is nothing better for all such di­seases [Page 167] then to be purged with Coperas, which some do Allegorically call Gryllum; you must take so much of it at a time, as you can take up upon the point of a knife six times: if it doth not work, then take the same quantity of it again; if it doth not yet work, take the same quantity of it the third time, and that will be enough: to those who are weak, you must give it in wine, or water; but to those who are strong, and are bound in their body, give it in the spirit of wine, and so it will throughly purge upwards and down­wards. There are many other strong purgatives, as Hellebore, Spurge, Colo­quintida, &c. but none do purge so well as Coperas; the reason of it is this, because in the Coperas there is a sowr­nesse, sharpnesse, and a cleansing fa­culty (which is not in Hellebore, Co­loquintida &c.) whereby it hath a full and perfect operation in purging; the Hellebore, Coloquintida &c. have only a laxative faculty; but the Co­peras, besides its laxative faculty, hath also a saltishnesse, which is of such a nature, that wheresoever it meetes with any wormes in the body, it kills [Page 169] them: none of the other purgatives can do this. Doubtlesse that purgative which hath sowrnesse and saltishnesse joyned with its laxative vertue; it must needs cleanse and purge singularly well: wherefore (I do think) that Coperas is for the inward diseases of the body a more excellent purge then any other. I need not name all those inward disea­ses for which it is good, seeing I have so largely described to you the Nature and Vertues of it; only this I would have you observe, that it is the safest, the most powerful; and most profitable purge that can be taken for all diseases of the stomack, for the falling sicknesse, and for worms: if it be given in a right time, and in a right manner, the person being also considered to whom it is to be given &c. As for calcined Coperas, that is, Co­peras burned in the fire till it comes to be a red powder; you must know, that it is not to be taken inwardly; it is to be used only in Chirurgy; it is good for rotten old sores, which will not yeild to remedies, it prepares the sore, and makes way for the cure. You shall use it thus; take the calcined Coperas very hot, and quench it in vinegar, and [Page 169] thus do several times; then dry it, strow it upon the plaister which should be ap­plied to the sore; this will bring a hard scurfe upon the sore; this scurfe you must loosen from the sore, and get it off with oyl or fresh butter; af­terwards the cure will be easie: but if the sore will not yet yield to the remedy, then you may think, that there is yet some poison in the sore, which must be brought out by the oyl of Co­peras; for if it be a very malignant stubborn sore, then the calcined Co­peras is not subtle enough to search to the bottome of it. But if you would have this calcined Coperas more piercing, you may do it thus; sprink [...]e this calcined Coperas with vinegar in which Coperas is dissolved, let it dry, and sprinkle it again, and thus doe four or five times; when it is thus prepared, it will search to the bottome of the sore. But the best way of preparing this calcined Cope­ras, is thus; distill the water off from the Coperas, the grounds remaining is calcined Coperas: put the water distilled to the said grounds, distill it again; do thus so often till no water [Page 170] will come from the grounds. If you use this for any sore, you will find it to be very subtil and piercing. In curing sores you must consider well the degrees of sores, and that which will not yeild to the calcined Cope­ras, must bee cured by the oyle or water of Coperas. So that if wee can do no good by the calcined Co­peras, wee must not therefore de­spair, but we must prepare it further by distillation; and in so doing wee may bring this medicine to that height that it can cure all kinds of sores, as Canker, wolf, fistuls, &c.

CHAP. III. Of the true Spirit and true oyle of Coperas, how they are made; and what are their Vertues.

ALchimy hath discovered many ex­cellent secrets to physicians, where­by great cures have been done, and therefore physicians formerly when they entred upon the study of medicine: they also studied Alchimy, because it is the mother of many worthy physical se­crets. These two Arts, viz. Medi­cine and Alchimy, as companions, were studied together till those talkative cheaters, the humorists poisoned Medi­cine, and made that virgin to be a strumpet, and so must remain, so long as they prevail; for when ignorant men take upon them the profession of an art which they know not; that Art certainly doth suffer violence, and must [Page 172] be wronged. Thus Alchymy hath been wronged in many things, especially in Coperas, how many deceitful oyls and spirits of Coperas have we in stead of that true oyl, and true spirit of Coperas which the ancient physicians used; they had the true spirit of Coperas, and they exalted it to the highest degree, where­by they perfectly cured any falling sick­nesse in men, women, or children: but others since, who were unskilfull in Alchymy, thinking to take a better way, have endeavoured to draw out the spirit, and to exalt the vertues of the Coperas otherwise, and so leaving the first secret way of the Ancients, which they lost; they laboured to draw the oyle out of the calcined Coperas, but in vain; for what they draw out of it is of no use, for that which cureth the falling sickness must have a subtle, piercing spirit.

The true spirit, or true oyl of Co­peras hath such a piercing, searching na­ture, that it goeth through the whole body, and nothing can escape it, and when it meets with the disease, it resists it, and overcomes it in its own place: now a physician cannot certainly know [Page 173] the seat and center of the disease, and therefore he hath need to have such remedies as will search through the whole body, and find out the disease, and this is the reason why Humorist-doctors can never cure this disease, and so they shame their profession; because they have not the right remedies which can do it. I can certifie this, that the oyl which the common Alchymists draw out of the calcined Coperas (which the Apothecaries call the spirit of Vi­trial) it hath nothing of a subtle, or piercing nature in it: it is a meer earth­ly, dead thing, which hath no profita­ble operation.

It is much to be lamented, that through unskilfulness the true way should be suppressed, and the false should be thus received in its stead; I am perswaded that the divel doth this, for this end, that the sect of the Hu­morist-Doctors may be prevalent, and that the diseased may not re-enjoy their health.

But to return to my purpose; I will now shew you how you may get the true oyl, and the true spirit of Coperas, and how the Ancients found out the spirit: [Page 174] first, they distilled a water from the Coperas: this water they distilled alone, & circulated it till it was fully corrected, as their way teacheth; and this water they used for many diseases, both in­ward diseases, as falling sicknesse &c. and outward diseases, and thereby they performed wonderful cures: then they took this water so corrected, and they powred it upon the grounds which re­mained in the first distillation; and they distilled it again from the grounds; thus they did eight or ten times with a strong fire, whereby the wet spirits were united to the dry spirits so firmly that by continuall distilling, the dry spi­rits at last came out with the wet spirits: then they took these two spirits thus firmly united, and put them in a glasse vessel, where they exalted them to the highest degree: these two spirits, toge­ther thus exalted, the Ancients found them to have greater operation then the foresaid water alone. and with this one medicine they could do more then the Humorist-Doctors can do with all the medicines they have. Artists do adde to this medicine sublimed wine, to make it more piercing.

Now I will shew you my way which I use, and commend it to all physicians; especially for the falling-sickness, which is cured only by this spirit of Coperas: my way is thus; I put so much spirit of wine to the Coperas, as the Coperas will drink in; then I distil a water from the Coperas, and so I proceed in the same manner as is said before: when the medicine is perfected, I adde to it these things following, viz. to one ounce of the spirit of Coperas, I adde two ounces of the corrected spirit of Tartar, and two drams of the warer of Treakle camphorated. The patient who is troubled with the falling-sickness, should take this medicine before his fit come upon him, he may take it twice or thrice a day so much of it as the phy­sician shall appoint. Nature cannot afford a better medicine then this for the falling sickness. My way of prepa­ring this medicine is the same which was used by the Ancients; I only add [...] the spirit of wine before I distill it: and I adde to the medicine when it is per­fected, these things which I have na­med.

This precious spirit of Coperas is not [Page 176] only good for the falling-sicknesse, but also for all diseases of the like na­ture, as sounding, extasie, &c. It is also good for all obstructions and inward im­posthumes for fits of the mother, and fal­ling down of the mother. Physicians might find out many other excellent ver­tues in this spirit of Coperas if they were diligent in searching them; and if they would shew themselvs good and faithful physicians and careful of the health of their patients: cursed be all those physi­cians who regard only their own gain, and not the health of their patients, espe­cially those patients who are afflicted with that sad disease, the falling-sickness. I hope all good people will approve of what I have done here: and truly I have described the way of preparing this spirit of Coperas as clearly as I can. The main business is this; that the spirit be well extracted and exalted as much as may be, and that it be made of a most piercing Nature, by the addition of those things which I have named before, that it may reach the root of the disease. Be­sides the former, there is another way of preparing it, thus; put the Coperas in a circulatory vessel, which you must set [Page 177] in warm dung, or boiling water, untill no moisture rise up within the circu­lating vessel: and so you need not distill of the water, and return it; then put some spirit of wine to it, and circulate them together to the grounds, as the way of the Ancients teacheth you, for when the moisture will not vapour up any more from the Coperas, then the wet & dry spi­rit of the Coperas are firmly united: and this is the true spirit of Coperas. I con­ceive I have said enough concerning the spirit of Coperas; now I will teach you how to make the oyl of Coperas; it is done thus; put your Coperas in a distil­ling vessel, which distills by descent; and so let it be distilled, and you shall have an oyl white or green, according to the na­ture of the Coperas, for some Coperas yeelds a white oyle, and some Cope­ras yeilds a green oyl; the green oyle is the best; it is indeed a most preci­ous oyl, and it hath the same vertues which the spirit of Coperas hath; for in this oyl is the spirit of the Coperas. If this oyle be circulated, and mixed with the spirit of Coperas before de­scribed; then you may assure your self, that you have a certaine remedy for [Page 178] the like nature. But here you must observe, that there is no disease alone, every disease hath several symptomes joyned with it, and oft-times there are many diseases joyned together: so like­wise the falling sickness hath many grievous symptomes joyned with it, which must have their proper remedies, of which I have spoken largely in my treatise of the falling sicknesse: but the chief remedy for the disease it selfe, is this oyl and spirit of Coperas.

This green oyl of Coperas may be exalted to the highest degree, thus; let it be separated from its earthlinesse and dregs, in Balneo Mariae, and af­terwards by the fire: by Balneum Mariae is separated from it its superfluous moisture, and by the fire it is separated from its earthliness: so you have the pure Oyl separated from all its superfluities and impurities, which you must circulate alone some time; then mix it with some spirit of wine.

You need not adde any other thing to it, when you take it only for the disease it self: but if you would take something also against the symptomes which accom­pany the disease; then you must adde [Page 179] to this oyl of Coperas such things as are proper for those symptomes: the pati­ent who is troubled with the falling-sicknesse, must take this oyl in the water of Piony before his fit comes upon him; we must consider the fits, how they come; if they come often, or if they stay long, or if they be very fierce and violent; then before every such fit you must take some of the oyl, and so soon as the spirit of this oyl comes to the root of the disease, then the fit is presently abated, and decreaseth by de­grees: and the disease it self is daily more and more lessened: at the first ta­king of this oyl, all the violence of the disease is taken away, so that the patient shall not afterwards fall nor froth at the mouth, nor beat himself &c. he shall only have a swimming in the head, and then fall into a short slumber: at last this swimming in the head, and slumbring doth also leave him: nevertheless, the patient must use still the oyl, viz. so long as the nature of the disease, and condition of the patient requireth; this the discre­tion of the physician will determine; and so I have done with the description of the true oyl, and true spirit of Coperas.

CHAP. IV. Of the red Oyle of Coperas, com­monly called, The Spirit of Vitrial, and its Ver­tues.

I Will speak a little concerning the Common Red Oyl of Coperas, which is Distilled (according to the common way of Alchymists) from the calcined Coperas by a Retort. Some think this Oyl better than the other true Oyl and the true Spirit of Coperas; but they are deceived. This Red Oyl is of a sour, sharp, corrosive nature; and therefore it must be used very warily: it must not be taken alone, but with other things in a Composition; and if it be so taken as it should be, it is good for all Feavers or queasiness of the stomach: it is good for the stomach, because of its sharpness and sourness: if the stomach be free from Aposthumes, or Choler. But if there be any Aposthumes, or Choler in the stomach, then this Oyl, if it be taken inwardly, it will be very hurtful to the stomach; for by its sharpness and sour­ness, [Page 181] it will enrage the Aposthume: and if it meet with Choler, they will contend and boyl together mightily. Many do speak much of the Vertues of this Oyl; but I could never finde these Vertues in it by experience which they boast of. I have met with many, who have boasted, that they could do wonderful things by this Oyl: but I know, That they lyed shamefully. The greatest use of this Oyl is for the Stone, or Sand in the Kidneys, or Bladder: it can do much good in this, it will moulder the Stone very much, and expel the Sand: yet I never knew any perfectly Cured by it, as it is com­monly used; for what it doth, it is by its corrosive, or eating Faculty; which certainly it cannot do much, and it must be with great difficulty. Therefore there must be some other way found out (than hath been hitherto used) to make it ef­fectual. In my practice concerning the Cure of the Stone and Sand, I have there set down a good Composition made up of this Red Oyl of Coperas with other things; which is very good and effectu­al both for the Stone, and for other Diseases. This Oyl is not to be used but in this, or some such Composition. Use [Page 182] such compositions which by experience you find to be best; it is a new medi­cine, and therefore to find out its se­verrl vertues, we ought to use it in several compositions: so much for its Vertues in Physick. Now concer­ning its vertues in Chirurgery, it is a a present help for many difficult out­ward diseases, but it maketh great pain; it cureth the hereditary scab of the head called Achores: if you dip a feather in it, and annoint the scab with it, it will bring off all the scab in one whole piece: but if the first annointing doth it not, then you must annoint again, so often till the scab come off▪ or you may put some of the oyl in the water of Celendine, and mix them well together, and therewith wash the scab. This oyle cureth all scabs, itches, wolf, Can­ker, &c. Yea, all outward sores whatsoever, if the sore be therewith annointed; but it causeth great pain: and this you must carefully consider, if the sore be very malignant and vene­mous, so that the poison of it lieth deep, and hath infected the sound flesh; therefore that you may preserve [Page 183] the sound flesh, that it be not cor­rupted, you shall use with this oyl, our Oppodeltoch plaister, described in my great Chirurgie. This medicine is so powerful and operative, that it can help many such sores, for which other remedies are too weak: it will not be unfitting if you mix this oyle with some good oyntment, so it will be much milder, but duller in ope­ration; it will not cause so great pain, but it cannot be used without some pain. This red oyl of Coperas will be much better, and more powerful, if by di­stilling it you bring it to be a spirit, and so it will cure the afore-mentioned diseases in lesser quantity, and better. What I have here told you concerning this red oyl of Coperas, I have had the experience of it.

CHAP. V. The Chymical vertues of Coperas, how it changeth Iron into good Copper, &c.

I Have spoken largely, and enough of the medicinal vertues of Coperas, and how it should be prepared. I will now shew you what may be done with Coperas in Chymistry. Coperas can change Iron into good Copper, whereby we may see much of the pow­er of Nature; for it is not the Chy­mist who doth this, but it is Nature with the diligent labour of the Chy­mist; and it is to be admired, that a metal should leave its own nature, and become another metal; by this we see what priviledges God hath bestowed upon Nature for mans use; whence wee may conclude, that there may be greater changes wrought in me­tals, which are unknown to us. It cannot be denied, but that there are many [Page 185] secrets unknown to us, which God will not reveal, because we are unwor­thy of them. Now to change Iron into Copper is not so much as to turn iron into gold; God hath made known to us the lesser, but the other greater shall not be revealed till the time comes of the full knowledge of all secrets of Arts and Sciences, viz. when Helias shall come. But to come to our purpose in hand, to shew you how you may turn Iron into Copper by Coperas, it is thus; Take a thin plate of pure Iron which hath no other metal mixed with it, one pound; of quick-silver half a pound, of Coperas a quarter of a pound, of salt Armoniack one ounce and a halfe, put them all together in an iron pot, and put to them a good quantity of vine­gar▪ set your pot upon the fire, and let it boil, and be alwaies stirring the things which are in the pot with a stick; when the vinegar is consumed, you must put to them more vinegar, and more Coperas; you must keep the pot upon the fire boil­ing ten or twelve hours, and then you shall find all your iron gone into the quick-silver; then take a bag made of thin leather, or cotten—& put the quick-silver [Page 186] with the iron into the bag, and press the quick-silver through the bag; the iron which remains in the bag, put in a melting pot, and melt it, and you shall have good Copper. Take of this Cop­per, and of silver, of each alike much, and melt them together, and the sil­ver will have sixteen degrees of white­nesse; this is the tryal whereby we know such Copper to be made of iron; this whitenesse is not firm and fixed; but he who hath skill to work in Regals, he shall have by it a sufficient recom­pence for his pains. The main busi­nesse is in the skilful handling of it, in which many do fail: but to turn the iron into Copper you cannot fail, if you observe the way which I have told you, which I have described here for this end, to confirm that truth, That one me­tal may be changed into another metal.

There is a very great neernesse of na­ture betwixt Coperas, and Copper. If you put Coperas in a pot, and set it in a hot fire till it becomes to be a Red powder; then take this Red powder, and melt it upon iron, and you will find upon the iron Copper melted out of the Coperas: so likewise [Page 187] if Copper be dissolved in Aqua fortis, and granulated, it will be turned into Coperas, and that which is called Viride aeris, if it be well prepared and exal­ted, it will come to be Saphir-co­loured Coperas; howbeit it may seem ridiculous for me to discourse of such things; yet it cannot be denied, but that there lurks a tincture in Coperas, which can do more, then many will be­lieve: he is a happy man who knows it. I will tell you one Chymical secret of the oyl of Coperas; Take the oyl of Coperas, and the oyl of quick-silver, mix them together, and coagulate them, and you shall have a Saphir of a strange nature; not a Saphir stone, but it is like a Saphir, having a won­derful tincture in it, of which I will say no more here: whence it is evident, that God hath hid wonderful secrets in Nature, which we should search out by diligent study, rather then to spend our time in whoring, and drinking &c. but in these times whoring, and other wayes of intemperancy will be pre­dominant till one third part of men be killed by the Sword, and ano­ther third part destroyed by the pe­stilence; [Page 188] the world cannot continue long in this wickednesse: arts & sciences cannot flourish now. We cannot expect any good to be done, till wickednesse be rooted out; of necessity wicked men of every condition and degree shall pe­rish: then shall come the golden age, when men shall be rational, and use their understanding, and live like men, not like beasts &c.

These things I have freely communi­cated from my good affection to you, entreating all, who know the misery of those persons who are afflicted with that sad and grievous disease the falling-sick­nesse; that they seriously consider what God their Creator, their own consci­ence and charity towards their neigh­bour requires of them in this businesse, that they do not contemn or neglect these vertues which God hath created in Coperas; but let Charity move you to it, to be diligent night and day, about this and such things whereby you may do good to your neighbour.

CHAP. I. Potions, which being Drunk, Cure any Wound.

CHAP. II. Oyntments for Wounds.

CHAP. III. Oyls and Balsoms for Wounds.

CHAP. IV. Medicines to keep Wounds clean.

WHen you are to lay on a new Plaister, or to anoint the Wound, then wash it with Wine; but if the Wound be very foul, wash it with salt water, or water in which salt is dis­solved; or boyl some of the Wound-herbs [Page 200] (before mentioned) in wine, and with this wine wash the wound, and put a little salt in the wine; and in stead of a Plaister, some applyed a Honey-comb beaten.

Others use to wash Wounds with Al­lome-water, in which there is some Co­peras dissolved. Others do take the juice of Plantain and Celendine, and they put a little salt in them, and so apply them to the Wound; which both keepeth the Wound clean, and cureth it. The common people of the Arabi­ans use nothing else for Wounds, but Honey with some salt in it. Such Medicines, howbeit they cure slowly, yet they are safe, and therefore better liked of by the common people, then the couzening Receipts of Mountebank Phy­sicians.

There are some other Medicines which by a more secret way do keep Wounds clean, and cure them: as Arsmart, wh [...]ch being dipped in running water and laid once upon the wound, and then buried in the ground, cureth the wound. These Medicines may seem contemptible, but they have not contemptible operations: and you may do more with them some­times, [Page 201] then you can do with the long Receits of these titulary Doctors. But you must remember, that the remedies mentioned in this Chapter are onely for such Wounds which are not very dange­rous, or have not very bad symptomes accompanying them; unlesse the patient be of a strong constitution of body.

CHAP. V. Plaisters for Wounds.

CHAP. VI. Powders by which Wounds and Ulcers are speedily closed up.

CHAP. VII. Remedies for the bleeding, pain, inflammation, &c. of wounds.

CHAP. VIII. The cure of Fractures or broken bones.

IF the bone is broken, without any wound in the flesh, then we have no more to do but to set the bone right, and to apply such Medicines, which will joyn the bone together again; but if besides the fracture of the bone, there is also a wound in the flesh, then we must joyn wound oyls, and wound-plaisters before described, with fracture Medicines.

We must be careful to binde up the Fracture twice every day, whether it hath a wound joyned with it or not, and that the bone be not moved out of its right place; for if this be neglected, there will follow many evils upon it, viz. Inflammation and Putrefaction in the place, a Gangrene, &c. and oft­times death, if the fracture be danger­ous, either in respect of the place where it is, or, &c. And therefore me must not delay the binding up of the fracture to the second [...] third day, as Chyrurgions [Page 214] commonly do: If we would prevent these distempers, which will cause Fi­stula's, deep and stinking Ulcers; how­beit some may be so neglected, and yet be cured; yet certainly my way is safer and better, and by it we prevent many evils, which otherwise may follow.

I likewise advise you not to u [...]e splents, which are commonly used by the Chy­rurgions in binding up fractures, for these Reasons. First, because we can­not use splents, without moving the bone out of its right place. Secondly, because splents require strong binding, which of necessity must cause inflammation in the place. Thirdly, because oft-times it falls out, that a swelling, caused by in­flammation over night, may be lessened before morning; so the binding slacks, and the Bone turns out of its right place.

Now to come to the cure: If you carefully observe to do as hath been said, it will be no hard matter to cure a fra­cture, especially in those who are yong: the root of great Comfrey alone, brui­sed and boiled in W [...]ne, and applyed to the fracture, will cure it; or Birth-wort, or Snake-weed, &c. The herb Flix­weed, [Page 215] if it be bruised and laid to the fracture, or if it be boiled in W [...]e and laid to the fracture, it will cure it: You may also cure fractures with the wound-oyles, Oyntments and Plaisters descri­bed before. Nature it self doth much, having a little help.

There are two things which must be carefully done in the cure of fractures. First, If there be any congealed blood within, it must be dissolved and brought out. Secondly, If there be a wound with the fracture; then after we have set the bone right, we must begin with the cure of the wound, and afterwards cure the fracture.

The swelling, inflammation, and pain which accompany Fractures (if not ti­mously helped, may cause putrifaction and Ulcers) they may be taken away by the oyl of St. Johns wort, or the oyl of the flowers of Mullein, or some of the wound-oyles described in the third Cha­pter. But if by the mis-skilfulness or negligence of the Chyrurgion, there is a Fistula, or some other dangerous Ul­cer bred in the place of the Fracture, then there is no other way but to cut off the part infected.

CHAP. IX. The cure of those who are bit­ten by a mad Dog, Viper, or any other Venemous Crea­ture.

CHAP. X. The cure of Burnings and Scaldings.

THere is great difference in Burnings and Scaldings, and as the matter is diverse wherewith we are burned or scalded, accordingly we must use diffe­rent cures.

CHAP. I.

IF the Patient complain of an Ulcer or Ulcers, which began thus, viz. He was first trou­bled with a chilness, and af­ter the chilness came a great heat, and so at several times; and in the part Ulcerated, appeared first a great redness, sometimes in one place, and sometimes in another place; at last, this redness setled with an Inflammation and hardness in this place where now the [Page 230] Ulcer is: This you shall call a tempe­stuous Ulcer.

CHAP. II.

IF the patient complain of a Sore which continually issueth forth water at a small hole, being very hallow with­in, which you may finde, by searching [Page 233] it with a quill; and if this sore did break out without any redness or inflammati­on, or any great swelling, then judge this sore to be a Fistula, which of it self will never be well, nor dry up, it requi­reth excellent Medicines to cure it.

CHAP. III.

IF the Patient complain of an Ulcer, which hath a great many deep holes together, which at first were small pushes, afterwards grew to be big hard lumps, then breaks out, and at last comes to be large deep holes; these holes are dry, there comes very little matter out of them.

CHAP. IV.

IF the Patient complain of an Ulcer, and say, That he never had any pain in that Ulcer.

CHAP. V.

IF the Patient complain that there is abundance of humors gathered toge­ther in his legs, to a great hard swelling, which is full of holes, and these holes are soul, hallow, and eating sores; the beginning of them was this, A great many small Blisters came out together, which grew bigger, and then came out into putrid holes.

CHAP. VI.

IF the Patient complain of a swelling in his Leg or Foot, with great inflam­mation, stench, and corrupt matter which comes from it, without eating or con­suming the flesh; and that formerly he hath had a wound, prick or bruise badly cured in this place, which may be the cause of this Ulcer.

CHAP. VII.

IF the Patient complain, that he hath an Ulcer which extreamly tormenteth him; before you can cure such an U [...]cer, you must use such Medicines as will as­swage the pain: These painful Ulcers will not receive any cure, so long as the pain continueth, and there [...]ore unskilful Physicians, not taking the right way in curing, conceive these Ulcers incurable; and to excuse their ignorance, they say, That the Art of Medicine is defective in this: But to leave them, and to give you the Receipt which can asswage the pain of any Ulcer.

CHAP. VIII.

IF the Patient complain of an Ulcer in his face, or brest, or shoulders, or sides, or some other part of the Body, which eateth all the flesh round even to the bone; this is the worst kinde of Ulcer.

CHAP. IX.

IF the Patient complain of an Ulcer, which was first of one fashion, then of another, and then of another, so as it is never the same.

CHAP. X:

IF Ulcers be caused by the influence of the Stars, you may know it thus: Enquire of the Patient when the Ulcer did begin, viz. what moneth, day and hour, and according to that time let the Astrologer make a Celestial Scheam, and thereby you shall know, whether the Ulcer be from the influence of the stars, or not; if it be, then you must consider, if that influence, be past, or if it doth yet continue; if the influence be past, [Page 250] then the Ulcer may be cured by these or­dinary remedies wherewith other Ulcers are cured; but if the influence yet con­tinueth upon the Ulcer,

CHAP. XI.

IF an Ulcer be caused by a defluxion, which sometimes is hereditary, and sometimes it is from the moist, Phlegma­tick constitution of the body, so accord­ingly the Ulcer may be easier or harder to be cured: For first, the Defluxion must be dryed up before the Ulcer can be cured; its true, the Defluxion may be turned another way, but not without danger of some great evil, and oft-times it returns again to the old passage.

The Medicine which dryeth this De­fluxion, and cureth the Ulcer, is the Crocus of Steel; but you must joyn to this Crocus some cleansing Oyntment before described, that the sore may be kept clean until it be cured.

When Ulcers come of wounds badly cured; the way how these Ulcers should be cured, I have set it down in my Book concerning the cure of Wounds.

CHAP. XII.

WHen Ulcers are from the influ­ence of the stars, you may know it by this, That they will not yield as o­ther Ulcers, to any natural Medicines, viz. Mummy, Comfrey, Plaisters or Oynt­ments, &c. but they must have such Me­dicines, which are governed by some in­fluence, as Celandine, Oak-leaves, Plan­tane, &c. these do the cure certainly and safely; if they do not cure without pre­paration, then prepare them thus; Take Celandine three handfuls of Oak-leaves two handfuls, bruise them together, and put them in a glass close stopt; put the glass in warm dung some time, then take them out, put them in a distilling Ves­sel, and distil an oyl from them; with this oyl anoint the sore, and strow the powder of the same herbs upon the sore, until the cure be perfected.

To conclude, observe this, that in the curing of any Ulcer, there are chiefly [Page 253] four things to be done, viz. First, we must asswage the pain: Next we must cleanse the sore: And in the third place, We must consolidate the sore. And last­ly, We must close it up and skin it. If Chyrurgions would observe this method, they might cure all Ulcers, unless they be such Ulcers which are inflicted by God upon us as punishments: But because of their pride, avarice, envy, &c. I do not write these things for them, but for the sick.

CHAP. I. All Medicines divided into three sorts, according to the threefold Age of Man; shewing, that each Age must have its own Medi­cines proper for it.

SEeing there are Medicines which can preserve the Body of Man for many Ages from Diseases, Corruptions, and Superfluities; or if there be any infir­mity or corruption in the Body, they can cure it: It ought to be the care of every [Page 370] Physician to know them, and to know them throughly; for there are very ma­ny tedious Diseases, and many Maladies incident to the Body of Man, which are rooted out by these Medicines, which prolong life.

In this discourse of long Life, I will first give you the Theory of it, and then the practice, that you may fully know all that concerns long Life.

I would not have any to doubt of this, that life may be prolonged, for these two Reasons. 1. Because it doth not appear that there is any certain day or hour of any mans death. 2 Because we have Me­dicine prepared for us, by him who hath created us, both to preserve us from Dis­eases, and to drive out Diseases.

Hence we may conclude, that neither Diseases bring Death, neither is Death the cause of Diseases; nay, Death and Diseases agree no better then fire and water: A natural Disease hates Death, as every part of the living Body hates Death.

I intend in this discourse to speak to those of my own way, who by great skill, and daily experience have searched into, and do know the propertie [...] and [Page 371] natures of things, which are hid and unknown to presumptuous and titular Doctors: And I do affirm this as a most certain truth, That the Body may be restored, changed to the better, yea wholly renewed: As it is to be plainly seen in Metals, which may be so purified, that they shall be afterwards free from any rust; so likewise dead Bod [...]es, if they be embalmed, do not putrifie af­terwards.

Some perhaps may dislike my Wri­tings, because they are short, and because of those Examples which I use; but my Writings are not therefore to be slight­ed, seeing I use onely the examples of such things which are or may be done by Nature; as in this comparison of Met­tals with the Body of Man: I know that there is great difference betwixt these two, yet they are both preserved one way, as experience teacheth.

If a dead Body can be preserved by Balsom from putrefaction or decay, how much more may a living Body be so pre­served.

Now there are three parts of Mans Age, viz. yong Age, middle Age, and old Age; and each of these must have such [Page 372] Medicines for prolonging life, as are proper and suitable to them; therefore there must be also three kindes of Medi­cines for the conservation of Life, ac­cording to these three Ages. We may likewise say that there are three parts in long life, according to those three parts of mans Age: for many might die in their Infancy, many in their middle age, &c. if their life were not prolonged by the help of Medicines.

We cannot have any certainty, that an Infant, or a strong yong man shall outlive a weak old man: No part of mans age hath any certain time of death appointed to it; the Infant in the Mo­thers Womb may have many things be­fal it, which may be the cause of great weakness in the childe, or incline the childe to diseases; and that Infant which is very weak when it is born, the strength of Nature is abated and lessened in it, as it is in old age: And therefore those Medicines which are the helps of long life, must be given to this Infant, a­nointing the Nurses breast therewith, which the childe doth suck, &c. as you shall hear more at large afterwards in the practice of long life: For by these [Page 373] Medicines of long life, the strength of Nature is increased, and life prolonged, after the same maner in an Infant as it is in old age.

Or if a yong man runs into so great excess of Drinking or Venery, &c. that thereby his body wastes away, and Na­ture decays, &c. we must use the same Method of curing him, which is used for prolonging life in old age; viz. by restoring the decayed strength of Na­ture, and preserving nature afterwards in its strength.

Old age begins with gray hairs, which if it be subject (as oft-times it is) to weakness and sickness, it must be timously helped, and the Medicines of long life are to be used; but those old people who are free from sickness, and have much of the strength of Nature, they are onely to use these Medicines accordingly as their necessity requireth.

Remember then this threefold parti­tion of the age of man, viz. Yong age, which begins with Infancy, and conti­nueth to the full growth of the Body; middle age, which begins when the Bo­dy is come to its full growth, and conti­nueth to the time of gray hairs; and [Page 374] afterwards comes old age: Remember likewise, that each of these ages require such Medicines of long life, which are proper, and most agreeable to them, as was said before.

It may be, this will be objected to me by the Emperick Physicians, that if we may have such Medicines for preventing death, for curing diseases, and prolong­ing life; how then comes it to pass, that great men, as Princes, Kings, Emperors, Noblemen, &c. ordinarily live not so long as others? they are more subject to infirmities and diseases then others, so that they live not out the half of their days. Certainly if there were any such Medicines, these great men would have them.

I answer, the causes of this are well known to me and to those of my way; we little regard such vain, foolish, un­learned objections; yet I will answer it, that I may give satisfaction to all who desire to be resolved in it.

And we say, that we know not any King or Prince in our times, neither have heard nor read of any in former times, who have used these Medicines of long life, except onely Hermes Trismegistus; [Page 375] or if there have been others, they are not known to earthly men: This I do not speak as in answer to the Objection, but my answer is this, That the Physi­cians of Kings, Princes, Emperors, &c. do know less in Physick they the Coun­try people, and this is the cause why they cannot bring health, but death to their Princes; and while Princes use the counsel of such Physicians, it is impossi­ble they should enjoy health and long life: And this answer concerns those ig­norant Doctors, who have nothing of a Physician but the name.

I give another answer to the Objecti­on, which is this, That the intempe­rance of great men is most often the cause of their short lives; and this they have as part of the reward of their wic­kedness: And this I think sufficient for answer to this Objection.

CHAP. II. The Division of Medicines ac­cording to the difference of dis­eases, and what is the chief use of Medicine.

YOu have heard, that as there is a threefold difference of mans Age, so there must be three kindes of Medi­cines, for each age hath its Medicines proper to it. Now I will shew you the several kindes of diseases, and the seve­ral ways of curing those diseases.

And first, Some diseases come of in­temperate, disorderly living, as Hydrop­sie, Jaundise, Gout, Falling-sickness, Plu­risie, &c. and some diseases come from the Times and Seasons, & other accidents concurring with disorderly living, as Pesti­lence, Madness, &c. These kinds of diseases are cured by the Medicines of long life.

Secondly, Some diseases are natural, which proceed of natural external cau­ses, and those diseases are to be cured by natural Medicines.

Some diseases are unnatural, viz. such as come by Inchantments, Superstitions, [Page 377] &c. I wish our Physicians not to meddle with such diseases, for they seem to me to come upon people by Gods permissi­on as punishments; and if so, they are not curable.

I know much may be done in this case by Images Rings, &c. which are preserva­tives of life of which I wil not speak here: I have spoken of them elsewhere, for it belongs to Astronomy to treat of them.

Thirdly, Diseases which proceed not from the nature of the Body, or from weakness, but otherwise, they must be cured before you use the preserving Me­dicine; if the disease be hidden and un­known, you ought not to meddle with it; but if it be such a disease as the Gout, Falling sickness, &c. it may be cured by using onely the preserving Medicine.

Not to pass over altogether those dis­eases which are from imagination, or by Superstition, or by Inchantment, &c. I will here briefly shew you the cure of them, and how you may be preserved from them. 1. Mental diseases must be cured in a mental way. 2. Diseases which are from our own imagination, must be cured by Objects. 3. Diseases which are from the imagination of others, must be [Page 378] cured by imagination. 4. Diseases which come by Inchantments, must be cured by contrary Inchantments. 5. Diseases which are caused by superstitious Charms, &c. must be cured by contrary Superstitions.

Now the ways how we may be pre­served from those diseases, are these: First, Is to preserve natural strength. 2. To preserve us from accidental dis­eases. 3. From mental diseases. 4. From Inchantments. 5. From Imaginations of others. 6. From our own Imaginations. 7. From Superstitions.

You see, I make no mention of the four humors of the body in this business of long life, because I finde, that the conservation of the body and prolonga­tion of life, is onely from the strength of Nature, and not from the good tem­perature of the four humors: Nay, in any cure the four humors are not to be regarded, but onely the strength of na­ture; which reneweth and cherisheth those humors; and therefore that Phy­sician who thinks by rectifying the hu­mors; to make up the defects of the strength of Nature; he is like that man, who having suppressed the flame, thinks he hath quenched the fire, and leaves the [Page 379] live Coals. He who would preserve a Tree, must be more careful of the root then the branches, because the branches have all their nourishment and vertue from the root; and if we do any thing to the Branches when they are faulty, our principal aim therein, is to cherish the life and strength of the root, for hence the branches have their life and vertue.

Now as the root of the Tree is to the branches, so is the strength of nature to the humors of the body; so that if the humors of the body be distempered, we do not therefore lose our health, unless by this distemper the root of life, &c. the strength of nature be wronged; and therefore what we do in rectifying the distemper of humors, we do it for the conservation and cherishing the strength of Nature: This is the chief thing we aim at in the use of Medicine.

CHAP. III. What Life is? whether, and how it may be prolonged?

THat we may the better understand the nature of short life & long life, it is necessary that we consider, first, what life is; secondly, which is the chief seat of life; thirdly, by what things life is shortned or lengthened.

L [...]fe is not a body, but a thing spiritu­al, like hearing, seeing, smelling, &c. Now that which is a body, we may easi­ly finde it out by the course of Nature, whence it is; but we cannot finde out by the course of Nature, what sight is, or what is the cause of sight, or how it is effected; so neither can we finde out what life is, or how it is pro­duced; for life comes not of natural seed, according to the ordinary course of nature, as the most part of natural things do, but it comes from a natural beginning, in a Spiritual and extraordi­nary maner: As for example, we strike fire with a steel and a flint, and yet there [Page 381] is no fire either in the steel or flint, nei­ther are they of a fiery nature, either by their predominant Element or their com­plexion; they are bodies which will not yield to fire, they are not easily consu­med by fire; they seem to r [...]sist fire, and yet we can bring fire from them: After the same maner life comes from these things, in which there is no life, viz. seed, root, &c. even as the fiery sparks comes from the flint, in which there is no fire.

Now let us consider, whether or not the life can be lengthned, amended or strengthned, seeing it is incorporal: It is like fire, which having more wood, burns more vehemently: So life, the more it hath of the humor of life, so much the more the Spirit of life abounds.

But that fire should come from that, in which there is no fire, the reason of this we cannot know: Many do think that the hardness of the flint and steel, is the cause of these fiery sparks which comes from them, and so they rest satis­fied: But by this answer they do not yet satisfie our question, viz. How any thing can come from that in which it never was.

The life (as I said before) is like a flame, [Page 382] which feeding upon Wood or Oyl, and fat substances, &c. as it were living in them, visibly represents life to us; and as a flame decaying is renewed again by ad­ding more wood, &c. yea, when the flame is gone, and there is onely live coals, yet by larger additions of suitable matter, the flame shall become greater then it was before: So the life is stronger or weaker, according to the goodness or badness of that whereby the life is continued; so that according to nature we may refresh and cherish life, by sup­plying it with those things, which are agreeable and delightsom to it, whereby it is made stronger, and of longer conti­nuance. We ought not then to think the time of mans life is so determined, that every man must needs die such a day and such an hour; nor is it suitable to Christianity, to think this, that the life cannot be prolonged by these Medicines which God hath created to this purpose: God hath created these Medicines for our use, and he hath granted us a liberty to use them; the defect is onely in us, that we do not know those Medicines.

Mans reason is very weak, it fails in most things; we are much short in dis­cerning [Page 383] of things good or hurtful to us; how few men know the largeness of that power which God hath granted to man? Adam knew all those things perfectly, he was the wisest of Mortal men, and he had continued immortal, if he had not been deprived of the Tree of Life; the which Tree of Life hath its place in Me­dicine, as well as in Divinity; for how­beit it was the Tree of Life, yet it was a natural Tree.

CHAP. IV. How the Life is prolonged by ver­tue of the place where we live? by the four Elements? by the Stars? and by the ver­tues of Herbs?

THe third thing I promised to speak of, is this, viz. To shew you those things by which life in lengthned or shortned.

And first, The Place where we live, [Page 384] makes much for the prolonging or short­ning of our life: There is great differ­ence in Countreys, Climates, Cities, Mountains, Valleys, &c. Some are far more agreeable to long life then others; in some places there is better Air, they yield more delight, the vapors which rise out of the ground more wholesom, &c. then in other places.

Secondly the Elements, viz. Earth, Air, Water, and Fire, work great chan­ges in life, sometimes to the better, some­times to the worse. Out of the Earth groweth every thing which nourisheth our Bodies, and that also which destroy­eth our Bodies: We have from the earth not onely that which is hurtful to us, as poyson, &c. but we have also that which can cure us, and keep us from the harm of such things, as Gold, Balm, &c.

Do not think, that we have Medi­cines created onely to cure diseases; for if so, then Medicines could have no operation in Bodies which are sound and whole, but experience proves this to be false: You must know this, that the Earth brings forth not onely such things which can destroy us, or take away our health, but also gives us Medicines, which [Page 385] not onely can cure our diseases, but also can preserve our life and health: Meat and drink, if rightly used, they are the means to preserve our life, but if abused, they destroy life, as it appears oft-times by the effects of Drunkenness and glut­tony; for whatsoever we have from any of the Elements may be good or hurtful to us, accordingly as it is used.

Again observe, That what damage we receive by one Element, it is recompen­ced by another Element: Water doth resist fire, and by this resistance it pre­serveth things that they are not destroy­ed by the consuming heat of fire; and if there be any damage by fire or water, the Air will make amends; the Air will not forsake us, nor leave life, if we do not first forsake it: Sometimes the Air is infected, and by its infection may kill us; but we may easily know when it is infected, and so we may preserve our selves from it, if we leave it and go where there is a better Air.

Here observe this difference in Air, and the rest of the Elements; there is a general Air, and a particular Air; a ge­neral water, &c. Now of particular Airs, one may be good and another bad, also [Page 386] one piece of earth is better then another, and some water better then other water; so also fire, some is useful, and some is hurtful, as Lightning, &c.

Thirdly, the Stars have a great and powerful influence upon the life and health of Man, they can make sick, they can restore health, they can preserve health, they can bring death, or pro­long life: There is no kinde of thing in the world, but there are some good and some evil of that kinde: Then here ly­eth the main business, how to get the good, and eschew the evil; we cannot have always that which we would, as if we would appropriate the influence of Jupiter to our selves; or if we would turn away from us the influence of Mars; or if we would draw to our selves the influences of such other Stars which are good: Now this we cannot do, as we can choose one herb and leave another. I say, we cannot do thus with the stars, to keep off the influence of one, and choose the influence of another, as we please: But thus much we may do, if we observe the Sar before it put out its influence, what is the most likely way of that influence, viz. to what work, [Page 387] business, &c. it enclines most; and if it enclines to a business, &c. of that nature as ours is, then we may by certain helps (as those Images, Rings, &c. which are made for the Planets) draw the influence of that Star to work with us and assist us; but these things I declare more fully elsewhere.

Fourthly, many Herbs have some­what lurking in them, which can keep the life of man vigorous and flourishing for many ages; for Herbs have an in­corruptible essence, the which when the Body of the Herb perisheth, it entreth into some other Herb of the same k [...]nde, or it remains incorruptible in the earth: If we receive the essence of an Herb in­to our Bodies, it stayeth with us till our Bodies perish and be putrified, and then it enters into the earth: So likew [...]se [...]he essence and properties of Mans body, leaves the body when it putrifieth. Here we must remember the difference which is betwixt the property of the Herb, and the essence of the Herb; as for exam­ple, the property of Hellebore makes Hellebore to be such an Herb, differing from all other Herbs, to have such and such vertues, as Laxative, &c. So that [Page 388] the property of Hellebore can be in no other thing then Hellebore; and when we receive the Hellebore, or ess [...]nce of the Hellebore into our body, yet we do not receive the property of Hellebore. The essence of Hellebore is the purest ma­terial substance of it, containing the life, & all the vertues of the Hellibore in the highest degree: Now when we take this essence inwardly, it mixeth it self inse­parably with that humor which is the chief seat of our life, and preserveth this humor from destructive alterations; and so long as this essence lasteth in us, it doth us good; it is of it self durable, yet by the infection of our corruptible hu­mors wherewith it is mixed, it grows weaker, and wasteth in time; as Talce, which cannot be consumed by fire, yet it may be consumed otherwise in length of time.

I will here adde one thing further con­cerning the vertue of the place where we live, viz. That there are some places which do so agree with the humor of life, and do so preserve it, that those who live there, enjoy a wonderful long life; and there are some other places which makes them immortal who live there. The [Page 389] World may be divided into two parts, the one part is the place of Mortality, where we Mortals live in hope of Immortality by Grace; the other part of the World is Paradise, where death cannot be; for whatsoever is there, it is incorruptible naturally, and not by a Miracle: As our Phylosophick gold preserveth from Le­prosie, &c. so it is the nature of Para­dise to preserve from death, that what­soever hath its first being there, it is tho­rowly undecayable in all its substance.

But we who live in this place of Mor­tality, we have an incorruptible essence; and we have a corruptible Body, which can both be preserved without decaying in Paradise. I will not write much of this, because I have but little experience of it, for the essence of Earth is the center of our experience, and Paradise is far beyond our Travels; so that what I speak of it, I speak spiritually, as in a dream, rather then waking, signifying to you, that life is there perpetual, con­tinuing to the end of the world; or if longer, that is unknown to us.

But that you may more fully know how health and long life may be preserved, you must consider the causes of health, [Page 390] and the causes of diseases; now health, and all diseases are either from the minde or from the body. The minde is the cause of such diseases which come by Witch­craft, or our own imagination, or the imagination of another, or the influence of the Stars: For when Imagination or Inchantment take hold of the minde, and make an impression upon it, so as the minde is disturbed, and thoughts multi­ply and grow so strong, that they over­come reason; then at last, by the power of that Imagination or Inchantment, Reason is quite overthrown, and so the evil operation of the Inchantment or I­magination prevails, and thereby disea­ses are bred. Thus also the influence of the Stars may overcome the minde, and command it, howbeit it be not bred in the minde, nor depend of the minde, as the former, viz. Inchantment and Imagi­nation; yet it may powerfully encline the minde to good and bad operations; as the Sun which pierceth through the glass, and changeth that which is in the glass according to its own nature. The other cause of health and diseases is the Body, viz. The humors or complexions of the Body, or some predominant qua­lity, [Page 391] or some principal member of the Body; the Complexions are from the Body, and are seated in those humors whereby the Body is sustained.

I will not here describe those diseases, I conceive it not necessary, neither will I here stay to discover to you the nature and causes of the minde and body, or to tell you what choler is, or what blood is, or what Phlegm is, or what Melancholy is, but I will onely give you a hint of those things in general.

CHAP. V. The Life prolonging Medicine de­scribed; how it should be used? to what use it is chiefly in­tended? and to whom it is most effectual?

I Now come to the Practice, and first I will speak of natural remedies which are for those diseases, whereof the Body is the cause; and afterwards I will shew [Page 392] you how these diseases which come from the minde, are to be cured; which are not to be cured by natural remedies, but they must be cured in such a way as is proper to them.

First then, to preserve us from bodily diseases, we must have respect chiefly to the humor of life, which upholds the body, & governs the complexions of the body, &c. & if it be kept in good case, the Body is thereby preserved: We need not be careful how we may renew the Com­plexions and Qualities of the Body, or how to purge out hurtful or superfluous humors, or how to cure the diseases of the Liver, or Milt, &c. for these preser­vative Medicines which we use for long Life, can do all this; yea, whatsoever de­fect or disease is in the Body, they can throughly cure it, and this they do, not by that great vertue they have which is proper to the preservation of the humor of life, and prolonging of life, but by their incorruptible essence.

In this practice of preserving the Bo­dy, three things are to be observed, viz. The government of the Body, the dispo­sition of the Body, the Medicine it self whereby the Body is preserved: As for [Page 393] the Government of the Body in respect of the Country or place where we live, it is not so much considerable as the o­ther two; indeed the chief thing that we are here to consider, is the Medicine, and the right ordering of it: All our confidence is in this Medicine, for this preserves both man and beast; this pre­serves man however it findes him, yong or old, &c. it will not suffer any super­fluity or corruption to be in the Body, and it doth so guard the body, that no outward disease which comes by Witch­craft, or from the influence of the Stars, or the Imagination of another, can enter into the Body; neither will it suffer any Tartar to stick to any part of the Body, or to stop any passage in the Body; and if there be any Tartar any where, it takes it away.

But I must tell you, that he who hath but a vulgar understanding, cannot un­derstand these remedies of long Life, which I set down here: They onely can understand them who know the art, or to whom I declare my mean­ing.

This following preservative Medicine, which I will now describe to you, it [Page 394] is to be used thus: Take a dram of this Medicine in a draught of good Wine once a Moneth, if nature be not too much weakned by age; but if nature be much decayed, you must take a dram of this Medicine once a week; and when a man comes to fourscore years and ten, or a hundred years of age, then he must take a dram of this Medicine every third day: This is to be well remembred, that you must use more or less of this Medi­cine, accordingly as you have more or less of the strength of Nature; for a­mongst those men who are come to the vigorous part of their age, we see the strength of Nature greater in some then in others, some of them more able then o­thers to endure, &c. therefore this preser­vative Medicine must be used according­ly, as I have said already. Nature is so weak in some that it cannot be preserved, as those who bring this weakness with them from the Womb, in whom the Founda­tion of Nature was never sound nor sure; and therefore this preservative Me­dicine cannot be so effectual to such, as to those who have a firm foundation, be­cause of that defect which is in them, which makes them incapable of the be­nefit [Page 395] of this Medicine; as we see in Stone and Wood in taking fire, the stone cannot take fire so well as Wood, &c.

If a Woman use this Cordial Preser­vative, it will make her Courses continue with her even in old age, yea, and make her fit to conceive and bare children, un­less she be naturally barren; for their Spirit of life being strengthned by this Medicine, drives out of their Body whatsoever is contrary to it, and makes every thing in the body be as it should be.

If a woman use this Medicine when she is with childe, that childe shall have thereby a very sound and good Com­plexion.

Seeing long life depends upon the Spi­rit of life which preserveth life, and up­on the humors of life, whence arise the Complexions and Qualities, as several Branches from one root; therefore we have framed our preservative Medicine according to this, viz. to rectifie the Spirit of Life and the humors of Life, and so the minde is also defended from hose troublers of Reason which arise from the Complexions, as sadness, or ex­sessive joy, &c. we need not then use [Page 396] several remedies for several humors; this one is sufficient to keep those humors from distemper, or any unnatural alte­ration, to keep the body sound and well, and to keep the minde free from all di­sturbances.

I will now describe to you our preser­vative Medicine for long Life, so often mentioned; it consists of two parts, viz. of Simples, and of Arcana or Quintessen­ces; we would not have the Simples and the Quintessences to be used severally, but we joyn them together in one Re­ceipt; for the Simples have wonderful vertues, yea almost equal to the Quin­tessences in prolonging of life; there are some simples which can preserve the Life forty years, and some Simples can pre­serve the Life an hundred years.

As the leaves of Hellebore, which can preserve the life an hundred and twenty years: I have declared the vertues of it in that Book which I have written con­cerning the nature of things: here I will not write much of it, because of peoples unbelief, for whatsoever is not ordinary, it can hardly be believed.

Likewise flowers of Secta Croa can pre­serve the life an hundred years; there [Page 397] be many more no less admirable Vertues in those Herbs, which I will not mention in this place; but the Quintessences in our Receit have a greater faculty in pre­serving, then those Herbs, for they can strengthen, comfort and nourish the Ra­dical humor, or the humor of life, more then the herbs; even as flesh and herbs do both nourish a man, but not alike, for the one yields more nourishment and strength then the other; Nature doth more delight in it, and receiveth it with greater benefit: Now my preservative Medicine or Receipt of prolonging life in men or women for two or three ages, it is this, viz. Take of the Quintessence of Gold, and the Quintessence of Pearls, of each half an ounce, of the Quintes­sence of Saffron, of the Quintessence of Celandine, and of the Quintessence of Balm, of each five drams, of the leaves of the herb Hellebore, and of the flow­ers of the Herb Secta Croa; let them be mixed together according to art, then put them in a glass bottle for your use, keeping them close from the air.

CHAP. VI. How we are preserved from those Diseases which come from the Stars, or from Witch­craft, or from Imagi­nation, &c.

HAving in the former Chapter desri­bed our preservative Medicine, which is for the preservation of our Bo­dy, and to preserve us from those diseases whereof the Body is the cause: I will in this last Chapter shew you how to cure the diseases of the minde, viz. Those diseases which proceed from the minde, as also those diseases whereby the minde it self is infected, which are all compre­hended under one of these five. 1. The diseases which come from the influence of the Stars. 2. Diseases which are from Witchcraft or Inchantment. 3 Diseases effected by the power of Imagination. [Page 399] 4. Diseases which are produced by our own Thoughts. 5. Diseases which are caused by Superstition.

And first, to shew you how those dis­eases which come from the influence of the Stars are to be cured; howbeit we cannot know the nature, or causes, or power of the Stars, and therefore we cannot say any thing of it; yet we speak of those effects which are visible, pro­duced by the influence of the Stars, and we say, that the Stars have a pre­vailing power upon the minde of Man, and their operations are so strong that they overturn the minde, oppress it, &c. We cannot hinder the motions of the Stars, nor can we hinder them to put forth their Influence, yet we may pre­serve our selves from that influence: As those who are in a Town besieged, how­beit they cannot hinder the Enemy to fire his Guns upon them, yet they may preserve themselves from the harm of the shot, by keeping themselves within the Walls: So we may keep off the evil influences of the Stars, by those preser­vatives which may be prepared for that purpose: Now you must remember, that there are two kindes of Influences; there [Page 400] is one kinde of influence which is good and necessary to us; that as the body is sustained by nourishment, even so we are sustained, strengthned, and preserved by this good influence; there is another kinde of influence which is hurtful to us, this hinders the former good influ­ence, that it cannot have any operation upon us to do us good; and against those hurtful influences, we must pro­vide defensives to preserve us from their harm: Those defensives are the Rings and Images of the Planets, which are made according to the influence, i. e. they are made in the time of a good in­fluence, I do not deny, but that the Rings of the Planets (as I have shewed else­where, treating of Imagination) have a power to preserve us, and are helpful to the prolonging of life; yet I do not ap­prove of them for many reasons, which I will not mention now.

The best way how we may preserve our selves from the evil influences of the Stars, I conceive it is this, To turn off the influence from our selves, to another thing which will easily yield to the Influence: as for example, If some evil Star, as Mars, &c. be enclined to ruine me, and this [Page 401] inclination hath made some Impression upon my minde, and begins to infect it, whereby I may fall into some disease of the minde; then I must make an Image like a man, upon which the evil influence may have its operation, and so I my self may be saved from the harm of that in­fluence: For a Star being enclined to ruine me, and finding some agreement betwixt me and this Image, and that it hath a readier way to fall upon this Im­age, and hath less resistance in this Image then it should have in me; therefore it leaves me who am more difficult to work upon, and chooseth the Image which is more easie, where it fulfils its operation with delight: There may be many other reasons given why the influence removes thus from the person against whom it was intended, to the Image; but I will not now express them, for they are not pertinent to the purpose in hand.

The second thing of which I am to speak, is to shew you how we may be preserved from the harm of Witch-craft, that our life be not shortned by it: I have in many other of my writings shew­ed remedies for Witch-craft; but you shall use the same way here for Witch-craft [Page 402] and Inchantment, as you have been taught before for the evil influences of the Stars; for Witch-craft or Inchant­ment hath the same way of working up­on our minde or Body, as the evil influ­ence of the Stars: But here we must use another kinde of Object, upon which the operat [...]on of Witch-craft must be turned, then that which is used for the influences of the Stars: Thus I do, I make an Image of Wax like a Man, which I set in its own place; and whatsoever e­vil is intended against me by Witch-craft, it shall be removed from me to that Im­age, and there it will be accomplished; for the Inchantment proceeding from the minde of the Witch against me, my minde keeps it strongly off, and turns it upon the Image, whereby there can be no harm done on either side.

The third thing is, how we may save our selves from the harm of the Imagi­nations of others; I may be killed by an others Imagination, if it be accomplish­ed in me, if it be not turned some other way from me: I will explain this to you by an example; Suppose I have an ene­my who hath an extream hatred against me, so that he exceedingly desires my [Page 403] death daily, he is no Witch, but onely a violent enemy; and this I do not know, that he hath any such malice against me: Now what must I do, that this imagina­tion wrong me not: Certainly the best course that I can take for this, is thus, to settle my minde and to keep it in quiet, free from all passions or disturbance as much as possibly I can, not desiring any revenge, or to do any wrong to any, and by this good temper of my minde, the others malicious imagination against me shall be thus overcome, that it cannot do any harm to me.

Fourthly, whereas our own thoughts do oft-times wrong us, as when I think my judgement too weak for such a thing, &c. by this thought my reason is quite overcome, and I lose my reason with it, as I have shewed more largely elsewhere: Now the best help for such thoughts, is this, Not to put more upon our reason, then it can easily perform; and so we shall not be troubled with such thoughts.

Another way to help these thoughts, is thus, If we conceive any thing to be much without the reach of our Judge­ment, &c. for this we may use the same Image, which we use for the influences of [Page 404] the Stars; and the Image standing in our stead, and is as it were the same with us; then those thoughts which would have wronged us, will vanish, and they will pass from us to the Image, for the Image cannot make any resistance a­gainst these thoughts, and there they may be fulfilled without any harm.

Fifthly, By the thoughts and imagi­nations many Superstitions are made ef­fectual, which differ much from In­chantment or imagination: As for ex­ample, When I hear a Raven upon the top of my house, then I have a Super­stitious thought, that this must be a sign of death in my house; now this Supersti­tious thought growing strong, may either cause sickness, or the death of one who is sick in my house; the truth of this ap­pears oft-times by experience, and I have given the reasons of this in my Treatise of Superstitions. The way to prevent the harm of such Superstitions, is thus, I must perswade my judgement, that such superstitious thoughts are vain and fool­ish; and what I esteem to be a certain sign of such or such a thing to come to pass, that this is my error, I must endea­vor to convince my Judgement of it, and [Page 405] I must be always careful to exalt my Rea­son above groundless conceits, and not to entertain thoughts upon the report or phansies of others, nor to conform my thoughts to vulgar opinions; as when I hear the croaking of a Raven upon my house, I must think no otherwise of this, but that it is onely the natural act of the Raven, which signifieth no more to me upon my house, then in any other place; and thus this superstitious thought is o­vercome and made ineffectual.

A strong conceit of the truth and cer­tainty of superstitious thoughts, is the cause which oft-times makes them have their effect; but if I examine these thoughts by reason, and so come to see their groundlesness, vanity and folly, this will quite destroy them, and prevent that evil which they might effect.

This I conceive is enough for those cures of the diseases of the minde: If any do not understand these things which I have written here concerning long Life, it is because they can neither perceive what I say, nor what Nature doth: I do not intend to make those things plainer to them; for what I have written here, I have written it onely for [Page 406] those who are grounded in the know­ledge of such things, and it is my desire that they may fully understand me.

If you would know what Dyet is best for long life, observe these rules follow­ing. 1. Let your meats and drinks be prepared with the preservative Medicine, and this will drive out all superfluous hu­mors which lurk in the Body. 2. If you have any inward diseases, then you must speedily use fit Medicines, as Quintessen­ces, &c. to ripen them: Concerning the causes of diseases, and their proper remedies I will not write any thing here, for that I have done in many other of my Physical Treatises. 3. The best Dyet for long life, is a moderate dyet, which I need not describe here, seeing it is so well known to every Physician. 4. Let your meats and drinks be rightly prepared, that is, They must be purged from all superfluities, impurities, and whatsoever is hurtful in them; and this is to be done the same way, which is used in the sepa­ration of the Elements, as I have descri­bed in my Book concerning Restauration and Renovation: Such purified meats and drinks, with a moderate dyet, are wonderfully helpful to the prolonging [Page 407] of life; they nourish well, and they ne­ver cause any disease in the Body; this cannot be said of other meats and drinks.

To conclude, Observe, That those purified meats and drinks yield better nourishment to our Bodies, then any o­ther; they do encrease flesh and good blood very much, this is their use; and the use of their preservative Medicine is to preserve the spirit of Life and the hu­mor of life.