CHAP. I. That all Diseases are in their kinde curable.

WEE have in our Preface touched in general the dif­ference between a true Son of Art, and a School Doctor, which so long as we infinited in generals, could not so well be pondered, nor the difference weighed, for (In par­ticularibus [Page 114]demonstratur generalis E­nuntiati veritas).

Now we come to the thing in particular, and by it let the cause be judge, as by the other it was stated.

Our work at present is to explain Nature, by which we shall easily discover which are the true witnesses of Nature, and which false, the one is a true Artist, the other a Putati­oner.

For every Artist is to be judged by his work, which the way of judging all profession; for what­ever is meerly notional, I account but a vain Chymera, unworthy for a se­rious man to busie his time in lear­ning, lest he embrace a cloud in stead of Juno.

And this is the misery of our School and Academies, that the one teach barely words, the other bare notions, which indeed are nothing, and in application prove but empty shadowes; for he that seeks to ap­ply [Page 115]them to practise, beyond vain disputations can proceed no farther. But of this in my [Organum Philoso­phiae] I have largely ventilated, to which I refer the Reader.

It is a noble saying of Cicero, Virtutis omnis laus in actione consistit, Away with all those foolish (though specious) curiosities, by which a man is never the nearer any useful practi­cal verity.

The pratical end of Theosophy is living to God, of Geometry, Ar­chirecture, Gunnery, &c. of Arith­metick, summing up of sums, &c. of Philosophy, Agriculture and all Mechanicks, for the use of Man­kinde as to the conveniency of life; and Medicine, which is the last and noblest of all earthly Arts, the Phy­sitian being, as I may say, a second parent to a sick man, giving him un­der God his life sometimes, and sometimes easing him of such griefs, which though not mortal, or not [Page 116]speedily, yet make the life uncom­fortable.

The nobleness of this Art may hene appear, for that all other things inasmuch as they only serve conve­niency, yet this Art is of neces­sity.

Though Agriculture be a noble Art, so priezed by the Ancients, that the inventors of each part of it were cele­brated with divine honors, yet with­out any Agriculture, the Indians live as long, as contented, and as healthy as any that abound with the variety of those rarities which that Art produceth and multiplieth. So Policy, Grammar, Rhetorick, &c. they do adorn, not constiture man­kinde, they keep them in a civil de­corum, but not in their being; for where this is wanting they live, and take a great deal of pleasure from what nature without Art affords, not grieved for the want of what they know not.

Nay rather they delight in their Barbarousness, and prefer it to the affluence of all things, and order which civilized people enjoy.

I shall not need to insist in com­paring all kinds of Arts and Scien­ces, with this of Medicine, which any man may do at his leisure, since it is plain, that skin for skin oft times a man will give for his life.

No Nation, no People, no Coun­trey without diseases and casualties, this being part of the curse; and as man at last is to return to earth whence he was taken, so he never wants the Harbingers of death, some­time one, sometimes another sick­nesse or casualty warning him of his mortality.

So that the most savage nations are enforced to use this Art, and where­ever it is more lamely taught and learned, the more is their misfortune; for no nation or people in which many do not often want the most [Page 118]absolute helps of Nature, for want of which they oft have recourse to the Devil, to heal them of more diffi­cult diseases, which makes Wizards and Sorcerers in great price among the barbarous people, and so much the more by how much the Art of Medicine is less known.

How great honour did the anci­ent Grecians and Phoenicians to Aescu­lapius, and his sons, so that they af­ter did account them as gods, and all on the account of their dexterous science and skill in this Art.

But lest I should seem to insist too long on things not to the purpose, I shall come to the matter: And first to speak of Medicine, what it is in general, and then to descend a little more particularly into the enquiry of it.

Medicine is an Art by which all the defects and diseases to which mans nature is subject, are so known as to be cured and restored.

It is I say an Art of knowing, curing, and restoring all those defects which are accidental to man. Not that I do exclude other Animals, but because man is the proper subject of this Art, I do name him [...] or for dig­nity sake.

It includes a branch of the Art of Chymistry, which being of a larger extent, I do not yet define it by it as its genus, because that Me­dicine is also employed about Sim­ples, many of which are used with­out preparation, and many are pre­pared with preparations not proper­ly Chymical, yet the noblest of all Medicines flow from this fountain; I therefore define it by the genus of Art, and that properly, for Art con­tains both Theory and Practick, and the knowledge of diseases is required to their cure, as well as the prepara­tion of Medicines, which knowledge doth help an Artist, first in choice of Medicines, and secondly in the ad­ministration [Page 120]of the same, which is more then the word Chy mistry doth include.

Yea whatever it is that makes to the Art of healing diseases is proper­ly Medicinal, yea though it be mi­raculous, yet it is the gist of healing, or medicine, or infernal and super­stitious, it is a Satanical imposture in medicine; both which I exclude from the Art of Medicine; the one as being above Art, the other as be­sides Art.

But that I refer to this Art, which by a natural couse doth perform cures, whether by Talismans, or by Sympathetical remedies, or by pro­per Medicaments, either specifical or universal, whether simply used as Nature by the Art of the Physician, and that either Chymistry doth also comprehend the most absolute and perfect Medicaments, besides [Page 121]which nothing can be defired for any disease or defect, either inward or outward, except those accidents which necessarily require the work of the hand, as Fractures, and Dislo­cations, and pulling out of any thing violently thrust into the body, of what kinde soever it be.

So then we need not any Medica­ments which Chymistry doth not supply, yet the Art requiring the ad­ministration as well as the prepare­tion of the noblest Medicaments; it followes that Chymistry is too nar­row a Genus to comprehend the whole of Medicine; which Art doth, being equally referred to theory and Practick.

And yet Chymistry is larger then to betotaliy comprehended by the Art of Medicine, for by it are pre­pared Diapasmes, (which are in a sort medicinal) and sundry curiosi­ties, some not at all referring to me­dicine, as the making of Jemmes, [Page 122]malleable glasse, &c. others are re­ferred to Medicine, and alse tran­scend it, as the Elixir of the wise, the white respecting only riches, the red both riches and health.

Yea and this supreme Medicine Both transcend the bare Art of re­ftoring defects of nature; in as much as it doth lengthen life won­derfully, although I know few do believe it.

So then the Art of Medicine con­tains these branches, first the know­ledge of disenses, and secondly, the way of their cure. And this also contains two parts: first the choice and preparation of Mediqines: and secondly, their administration.

their administration includes a true knowledge of their virtue, and so a proporitionable and convenient application of them in reference to the cause of the disease and the state of the Patient.

And this is universally to be [Page 123]noted, that the more languid the medicines themselves are, the grea­ter sagacity is required in the Theo­rical part, and care joyned with dex­terity in the practick. I know that according to the received Doctrine of the Schools, I sholuld now unfold many very unprositable questions, but intending the reality of things, and not respecting the empty bub­bles of Aerical notions, I shall not meddle with them, I mean questions in reference to the desinition, and di­vision and subdivision of this Art.

To proceed then to what I intend, I said that Medicine is the Art of knowing, curing and restoring all diseases and defects to which man­kinde is subject to in reference to the body, as Theosophy doth the same in reference to the soul, so that next to it, this Art hath the first place.

I express knowing, curing, and re­storing not without cause, as i shall by and by explain. Knowing I say [Page 124]because without the knowledge of diseases a man may be a Mounte­bank, but not a Physician; which knowledge of diseases is as it were his line and plumment by which he works. By this he judges the faci­lity or improbability of the cure, for though no disease in its kinde, yet many particular diseases are incu­rable, as in my Preface I touched and explained, nor shall I here re­peat.

There also I did clearly discover what knowledge was absolute, and what accidental to a Physician, the one constituting, the other adorning him; the one to be required, the other to be desired in him; I shall also passe that as already spoken ful­ly to.

Curing is as much as to say, taking care of, and imploying diligence about them; nor any diligence is not enough or any care promiscu­ously, for the nurse and cook, &c. [Page 125]docarefully attend the sick party; but by cure or care, (which is all one, being but the English of the La­tine word Cura) of the Physician is that which is intended to the recove­ry of the Patient, and that with as much speed and sasety as may be.

I add restorng, as the grand mark of a real and true son of Art, it is his diploma by which he appears to be one created of God, and not by the Schools; for their creatures they adorn with titles, God graceth his with real abilities.

His knowledge is not such as he sucks from the Schools, but such as is applicable to action, the other being but empty shadowes of which in its place.

His cure and care is not consisting only in reiterated Visits, seeling of Pulses, and tossing of urines, Stirring of Close-stooles, and appointing Purges, Vomits, Bleeding, Fon­tinels, Blisters, Scarisications, Lee­ches, [Page 126]and such enseebling Martyr­doms, nor prescribing Syrups, di­stilled Waters of green Herbs, Lo­zenges, Electuaries, and such foo­leries, and what is more sordid, he doth not oversee the Kitchin, to make this Gelly, or that Broth, or this Glyster or the like, but like a valiant Achilles or Hercules, he as­sayles the Disease with powerful and prevailing Medicines, and for the o precise, provided alwaies meat be not taken immode­rately of any sort, and stomack which is of easiest concoction: but of this by the way, we shall insist larger on it in its place.

He doth not cowardly sum up a Catalogue of incurable diseases, so that as the ignorant Academians of old had their (Gracum est, nec potest legi) so the School Doctors have a very large roll of maladies over which they only put this inscription [Page 127] (Incurabiliasunt) and so leave them with a sad recommendation to God. But as the valiant Hercules sought against Giants and Monsters and ovencame them, so a true Son of Art makes it appear that all diseases are in their kinde curable.

And now may Reverend Doctors, who perhaps some of you have read Galen, at least curforily, and some have read Hippocrates, but never un­derstood him; some have turned over Fernelius, Sennertus, Avicen and others both ancient and mo­dern writers, to you I speak.

The Art that you think your selves masters of, so that you would per­swade your selves to be the very na­tural Sons of Asculapius, what is your Art? let us weight it in the bal­lance, let us consider it and compare it with this Art which we commend and admire; and I dobut not but as a shadow before the Sun, so your ap­pearing Art before true Art will pass away.

Can you cure the Gout? some per­haps haps of you will finde impudence enough to affirm it, to whom I shall only object, Fiat experimentuam. The people deny it according to the A­dagy, ‘Neseit nodosam medicus curare poda­gram.’

How then? You can cure you will say the running Gout, speak sostly I pray, lest some of your patients heart you, and object this: And why then did you not cure me? 'Twill be a serious check.

But I suppose you much mistake the name and nature of the running Gout, the Gout properly and truly is an Arthritical pain affecting the joynts immediately, and some nerves sometimes by a Deuteropatheia, a nd according to the situation it is called Podagra, Cheiragra, and Ischiatica; to these I shall adde two other spe­cies, [Page 129]to wit Cephalagia, and Odon­talgia, which are reall branches of the same disease: the Head-ach af­fecting the Meninges of the brain, and the Tooth-ach the Roots of the teeth which are in these two griest equlvalent to joynts.

The Head-ach if tedious and dura­ble is called commonly a Megrim, the Tooth-ach retains alwaies its name.

Now all thse kindes of griefs are either habitual or accidental, habitu­al either hereditary, or gotten by some disorder or other.

The Accidental sorts of these griess are of their own nature transtent, as having no fixed root, and are caused by unusual cold, or fals, or strokes, of strains its healed, or dislocations ill set and restrored, or stactures ill conglutinated, or else through some or other intemperance in meat or drink.

For the Remedy of the Tooth-ach [Page 130]if it come to extremity there is one only capital remedy of pulling them out, which oft proves but an insuffi­cient, alwaies a lame remedy, but our age hath found the way of counter­feiting the teeth, which makes the loss appear the less. For the Tooth-ach there are a thousand (not to say more) applications and tricks used to heart and abate the present pain, and those sometimes effectual, sometimes, not at all, for they are only topical, and therefore at the best do but ease for the time; others use Spels, Charmes and Magical enchantmens for this end, and yet for all this how many thousands there are who in their youth have their Teeth most rotted out and corrupted with this grief, and all for want of help,

Well and what saith the Doctor to this? In very deed he is as contem­ptible as a Bag-piper, every old wo­man and nurse hath as many and as good Medicines for it as he. Fie on [Page 131]your worship good Doctor, with re­verence to your gravity be it spoken, are you not ashamed of your own craft, which know not how radically to cure the Tooth-ach?

You will say it is a thing too mean for your gravity, which therefore you leave to every Barber, he being the only man when all is done; for what with oyl of cloves, Origanum, Peper, Vitriol, &c. he cannot mend, with his instrument he can end.

But good Mr. Doctor, why is your worship so squeamish, and yet it is not below your worth to toss a piss-pot for a groat, and to tell the Patient a long tale of you know not what your self, when perhaps the grief is far of less concernment then the Tooth-ach?

What them? Even this is the Rea­son, here the cause is apparent, eve­ry one knowes it as well as your self, here is not room to juggle, but you must come to action, which you [Page 132]are as willing to as Hocus pocus is to act a Puppet-play with the curtain drawn open. In cases that are not evident, you can advise them to bring their water, and this you will view as a Fortune-teller the palm of ones hand, and then you have your tale as ready as a Jugler that shews his sights in Bartholomew-fair, and a Bill to the Apothecary you can give them if need be, or they desire it, or some good counsel you have in rea­diness, which if the case were your own, you would think on it twice ere you would take it once. But in such cases which oft experience hath made as notorious to others as to you, there the Urinal must be thrown aside, and then you are at your wits ends, according to the Adagy, ‘Stercus & urina medicorum fercula prima.’

How then? Marry thus, The A­cademies [Page 133]have dub'd you, and de­clared you Doctors, which though at the first admission you know to be but a formal empty shew, yet you had the knavery to dissemble it, and the title bringing honour you are willing to accept it; and that you may not make your selves ridiculours, are apt and ready confidently to pretend what you know you have not, that is, skill. And as a lyar by oft telling a lye doth at last come almost to beleeve it himself; so at last after along profession, you claim prescription, which that you may not expose to derision, you will un­dertake any thing, and be as busie about any sick man as Davus in the Comedy, he shall scarse piss, but you will toss it; nor go to stool, but you will put your nose to it and stir it; nor have a mess of broth drest, but you will have a finger in its dire­ction; and as though you scorned Nature should stand cheek by joul [Page 134]with you, if the patient be sleepy (as oft times) he must be kept waking (yea and that on pain of death) Mas­sanelloes commands right: if his sto­mack be indifferent, he must be cur­bed in his diet; if he be droughty and thirsty, you will forbid him drink; in a word, you are of Caesars minde in that, Aut viam inveniam, aut faciam, so you, Aut morbum in­veniam, aut faciam If his appetite be to any thing more then other, be sure that he must be restrained of and bound precisely to your Broths, your Julips, your Barley-waters, Gellies, &c. In a word, if the dis­ease by too soon drawing to a pe­riod prevent you not, you will use all the Electuaries, distilled Waters, Julips, Diet-drink, Potions, Tablets, Species, and Cordials, as you call them; all the Herbs, Flowers, Seeds, and Roots which you can probably conj [...]cture may chance to do good, or at least you hope will do no hurt.

But if you prevail not here, then as the Poet by degrees came to his, ‘Sicelides musae paulo majora canamus.’

And from them to his ‘Arma virum (que) cano—’

So if your Diaeticall Cookery prevail nor, as seldome in doth (though sometimes, for Reasons hereafter to be shewn) then you go a step higher, to gently Purges and Vomits, as you call them, and if those fail, then by Issues, or Blec­ding, or Scarification or the like: and lastly, if all fail, then you re­solve to cure a desperate disease with a desperate medicine, singing with the Poet this Palinode.

Them must poysons be used in good earnest, Helleboro purgandum Caput, is an acient Adagy, Hellebore & [Page 136]Euforbium must do what Cochipils will not: Opium must do what Let­tice posset will not; but first it must be mixed up into a ridiculous Lauda­num; Colocyntida & Scammony must effect what Manna, Sene & Rhubarb will not: O brave Doctors! O ca­pita Helleboro digna! yet you are the men that cry out against poy­sons.

As though Scammony, Colocyntide, Elaterium, Esula, Euphorbium, Iala­pium, Bryony, Asarum, Aaron, Helle­bore, and such like, as Cambogia, &c. were not absolute Poysons. O but they are tempered by the Art of the skilful Doctor. Good words cost no money, I wish it prove so. But I pray Mr. Doctor if it be so, what means the bleating of the sheep? I mean, what is the reason your Medi­cements retain their vomiting quali­ty with convulsions of the stomack which have Hellebore mixed, and their purging quality with gripings [Page 137]and such symptomes that have Scam­mony mixed: thus you use to cor­rect poysons, thus you intend to cure diseases. Minervain crassissimam!

But as a Jugler when his feats are discovered, so you by this means be­come ridiculous, you know the se­rious check the Frog in Aesop re­ceived, who as you do, would pre­tend to be a Doctor, Our tibi ipsi la­bra livida non curas?

Coughs, Colds, Murres, Hoarse­nesses, Head-aches, Tooth-aches, and the like; nay oft-times the simple Itch and Scab, doth reproach you at home, and outdare you abroad, and what is your excuse? they are trivial cases.

By which it appears, that if other diseases should become as common as these, they would all be too mean for the Doctors reverence; and good reason, because they are above his abilities.

Though you name Mountebanks [Page 138]with contempt, yet you differ from them obiefly herein: They pretend skill in notorious diseases, obiefly there where they are least or not at all known; You in a place where you are most known, are most desirous to deal in hidden unknown maladies.

How often shall a man finde the Doctors worship himself tormented and at his wits end with the Tooth-ach, or Head-ach, muffled up for a Hoarsness, often coughing at every breath? to whom if you object the common Proverb, Physician heal thy self, he will thank you heartily as much as if he did, but he knowes he cannot do it, but it must wear away, he will take perhaps some old wives Medicine; and what is the cause? If another come to him for the same grief, he is straight at his rules of Art, the Cough, saith he, is caused by a Catharr, and therefore first you must purge, and then make an isfue, and use Conserves of Fox­lungs, [Page 139]and such like remedies; why doth he not use these tricks himself? this is the reason, he knows it is a fol­ly, for these remedies are invalid, yet be it as it will, he that hath mo­ney, shall have his counsel which he will not take himself, because he wants some body to pay him for it, and other good he expects none, but the Patients confidence he hopes will help out the insufficiency of the Medicament, which therefore he will confidently prescribe, and count this his Counsel worth a Fee to ano­ther, which to himself would not be worth taking.

Well, be it so, that according to the Proverb, Aquila non capit mu­scas, the Doctor is above these pet­ty imployments, which are too vul­gar, which might be the better be­leeved if he were free from them himself, yet I then desire to be en­formed, what they say to the fore­mentioned Gout, is not that a dis­ease [Page 140]worthy their care and cure?

Yes without doubt, for it is a dis­ease that often followes great men, and Heroes, whom it so affects, that he should not be unrewarded and that highly, that could perform that, here the Doctor hath proved his skill and method (ad nauseam) and at last he concludes it to be incura­ble.

Perhaps upon some disorder of the body by sudden heat and cold, there may be caused a running and very sharp pain, which as I said be­fore is accidental, and therefore transient; the Doctor is advised and consulted with, he adviseth fomen­tations, unguents, plaisters, scar-cloths and scarifications, then he purgeth the body once or again as the fansie takes him, perhaps he will cause blisters to be drawn, and after them cause issues to be made; then he prescribes a Dietory, and perhaps causeth him to sweat, the pain goeth [Page 141]away sometimes, he useth bathing of the part in hot Bathes, either wet or dry; then the Doctor strokes his beard, and perswades himself he hath cured the running Gout. Nesaevi magne sacerdos. Oft times a good old woman sweating a party so taken soundly with Carduus & Camomile-flowers, & batching the place affected with Brany Wine warm, hath per­formed the like: Amplaspolia!

This, O this is the Doctors Me­thod, this is the Art they so magni­fie, in respect of which a Chymical Physician in contempt is by them termed an emperick, and a Mounte­bank, and what not?

We have seen their mystery in common maladies, which are too vulgar for them, a gallant excuse, and in moe difficult cases in which be­ing convinced by daily experience, and opportunity of being more fully convinece, still presenting it self, hath extorted a confession of their impo­tency [Page 142]herein, yet palliated with a shameless falshood, that such dis­cases are incurable, which censure they give on a multitude of other diseases, as the Phthisick, Consumpti­on, Strangury, Palsie, Epilepsie, and many others, which it would be tedious to relate and hame.

But a true Physician acknow­ledges none of those shameful di­stinctions, of trivial and considerable diseases, nor that false distinction of curable and incurable; but by his Art with Gods blessing he is able to cure and restore to their integrity all distempers of what kind soever, which I shall briefly yet fully clear up and demonstrate.

This task may seem to some ve­ry difficult, especially to a Pisse-Prophet, who I suppose are very de­sirous to hear it demonstrated.

I doubt not but many of the Goosquill Tribe hope the contrary, having this confidence, that what [Page 143]ever is beyond their capacity is be­yond possibility whom therefore I shall principally assail in this demon­stration.

If any of you desire to know how I prove all disdases to be curable, who am so consident to affirm it, I shall aske you how you prove any diseases to be incurable, which you so confidently affirm to be so.

I know that what ever you will answer, though by much circumlo­cution it will all tend to this, because you never could certainly cure such diseses, there fore you so judge them. In very truth Gentlemen, if you from negative experience are so bold to collect a positive Maxim, and confidently pronounce that incu­rable which you cannot cure: I hope you will give the like liberty to a Son of Art, to affirm those diseases to be curable, which he hath oft and certainly restored.

Worth derision was that of an [Page 144]Ideot, who being asked how many even and seven was he counted it on his fingers and could tell the num­ber; being asked how many four times seven was, his finger Arithme­tick failing, he could not tell; but being asked how many seven times seven was, he said, No man could tell: he thought some men might possibly count up 4 times 7, but 7 times 7 God only knew. So you, some diseases you think you can cure, others though you cannot, yet some more experienced in your Art can, but the knotted Gout, Stone, Stran­gury, Epilepsie, &c. God only can cure. This is your sentence; some­Things often succeed in our hands, and some, though rarely, yet some-times, therefore they are curable; others never succeed, therefore they are incurable.

This Logick would make almost all Mechanicks to be impossible, if what ever you cannot do must [Page 145]straight be unfecible. Can any of you, or all your Colledge together, make the Tyrian Purple? Can you make that refined C [...]per which in Ezra is spoken of, and is as preci­ous as Gold, yet both are not only fecible, but the Art was formerly known as appears by the Authority of the Scripture. But what need I propound such hard Cases to you? Can any of you make a Sword, or a pair of handsom Shooes? I hope you will not therefore conclude it im­possible.

Is all wisdom with you? Is nature limited to your knowledge? Shall that skill not be accounted true which you have not? Fie on all such arrogrance, and fie on all positive con­clusions drawn from negative expe­rience, which is indeed but igno­rance; for what is negative experi­ence but want of experience, and what is that but ignorance? It is a true saying, Qui ad pauta respicit fa­cile [Page 146]Pronunciat. Tell me seriously, why should you account that incura­ble which you cannot cure? What have you tryed, for to give such a resolute sentence? Do you know all natural things, with all their pre­p;arations, and the virtue of them both in their simplicity, and what they may be advanced to by a due preparation? Or do you think that this is needless for a Physician to know? Do you think that diseases will be scared into confor­mity by the vengeance of your gra­vity? Or what is the matter? for shame confess the truth, and say, it is a refuge only for your ignorance and laziness that you have compiled that Catalogue of incurable mala­dies, and if you be not past all grace and shame, attend to him who of­fers to inform you better, If the cure of the sick be your aim, and the good of mankinde, do not envie a profitable truth because it is fallen [Page 147]out of your lot, which you might have shared in, had you been industri­ous in your time and youth. But then being to flothful to learn, and now too proud to confess your igno­rance; I cannot expect but you will be like Momi & Zoili snarling at what you cannot imitate, verifying the Adagy,

The truth is, what you affirm to be impossible that I will yeeld to be very difficult, which difficulty re­spects not the cure, (for all diseases are alike to a noble Medicine) but the preparation of the Medicines; but you know the proverb, ‘Difficilia sunt quae pulchra.’

But though they be difficult, yet they are not to be despaired of, according to the Poer, [Page 148] ‘Nil tam difficile est quod non soler­tia vincat.’

Do you think that Science and Art will drop down on you without pains and diligence, as Diana is fabled to have fell from Jupiter, or to be in­spired miraculously, as Danae was fabled to be impregnated by Jupiter coming down into her lap in a showre of Gold? know you not that vendi­dere dii sudoribus Artes?

It is not reading of Aristotle that will make a Philosopher, or of Galen, Hippocrates, Avicen, Mesue, or Fer­nelius, Sennertus or the like, that will make a Physician. It is not the rea­ding over of Herbals, or learning the form and history of plants that will make a true Son of Art. No verily, it requires a far greater diligence. There are Medicines to be made that will cure all diseases, none excepted, which if the health of men and con­scionable [Page 149]performing of your duty were a thing you made conscience of, you would seriously attend, and not suffer so many to languish and perish hopeless, and helpless when God hath appointed means abun­dantly for their recovery.

You will say, if we could be sure that there were such remedies, we would not spare for any cost to at­tain them, but we cannot beleeve any such thing.

But why cannot we beleeve it? Doth not the Scripture say, that Gods mercy is above all his works: it is a great diffiding in Gods mer­cy, to think that there are so many diseases left incurable, and yer this is one of Christs Attributes, that he took our infirmities and bare our griefs, he went about doing good and curing all manner of diseases among the people, therefore it is a good thing, that all diseases should be cured, and is any good thing im­possible?

The saddnest affliction of all that befals mankinde, as to this life, and the most deplorable, God hath not left without a remedy, viz. the pos­sessing of the body by the Devil, which is prayer and fasting. And is it likely that he hath left any natu­ral malady destitute of a remedy.

Again, doth not the Lord Pro­test that he doth not willingly grieve nor afflict thé children of men, which would be a paradox to believe, if there were no remedy for such and such diseases, when the Lord by the most deplorable diseases would set out the saddest afflicted State of the Church for their sins sake, askes this question, Is there no balm in Gi­lead? is there no Physician there? it were a very unapt similitude, if there were such a catalogue of sores for which there is no balm, and such a roll of diseases for which there is no Physician.

Tell me, dis you never read of a medicine created out of earth, which he that was wise should not despise? But according to your Doctrine, If this wise man were either afflicted with the Gout, Strangury, Palsie, Epilepsie, or the like, he should de­spise that Medicine, and that justly, if it would do him no good for his distempers. It must needs follow, that that which no wise man should despise, that is, unless he would dis­cover folly in so despising, must needs be or virtue to cure all dis­eases or any, or else if a wise man may be subject to any disease which that Medicine could not cure, he could not without folly but despise it in reference to his own behalf.

Did you never read that the sick have need of a Physician? To what end I Pray thee? to entreat God for him, and to prove one of Jobs com­forters, that is to tell him that his sickness was incurable, if then the [Page 152]sick indifferently (not this sick man and that sick man excluding such and such) need a Physician, it must needs be that the Physician hath or should have remedies to help such an one, or else he hath little need of him to take his money and to tor­ment him with his Rules of Art, which are to no purpose, if he be incurable.

Did you never read that God had created the Physician for necessity, and appointed him to be honoured for necessity sake; either then such cases which you shamelesly account uncurable, are cases of necessity, and so the Physician is created of God in such cases, or no: what honour think you is Physician like to receive, that when he is called to some Partient, hath this shameful subterfuge (it in not to be done)?

Nor do there want examples suf­ficient to convince the truth of this, if you were but as careful to minde [Page 153]true Artists, and to incourage them, as you are to hearken out all the va­gabond and apostate Chymists and Empericks to make use of their igno­rant rash adventures, to the reproa­ching of true sons of Art.

Basilius Valentinus cures are be­yond your cavils notorious, so that he dared all the Doctors of his time to the field (as I may say) nor was he so contemptible a man, to have exposed his credit so to derision, in making such a challenge, had not his cures been notorious.

Suchten, a man of no obscure fa­mily, and Georgius Phadro, did both promise and perform the cure of diseases counted incurable.

Count Trevisan in his Treatise de Miraculo Chemico, reckons up all incurable diseases, which by his Me­dicine he affirmed that he had cured.

Paracelsus to the admiration of all Germany, did both promise and perform the like, as is beyond de­nial [Page 154]testified of him by an hounoura­ble Prince of Germany, in an honou­ble Epitaph for that end set upon his Tomb.

Quercetan after him did effect most marvellous cures by this true Art, whose testimony the quality of the man may make Authentical. Yea so far was he from studying parties, that his design was to supply the de­fects of Art in the common Apo­thecaries shops, which he endevour­ed in his Pharmacopaea Dogmatico­rum restituts, in which he did (ex­ungue Leonem) by those commoner things of Chymistry, yet far sur­passing the ordinary drugs, do what he could to incite those who were diligent and judicious to a more serious search after secrets, which be­cause he would not prostitute, he declared covertly, yet neverthe­less to a son of Art plain enough.

And in our Age the noble Hel­mont did perform the same to ad­miration, [Page 155]and hath so satisfactorily written of the whole Art in his large volume every where extant, that though many sharl and bark at him, yet hitherto none hath appear­ed that durst take up the buckler against him.

What can you say to these men good Mr. Doctors, are their testimo­nies true or no? I suppose this que­stion will prove to you as Christs in the like case did to the Pharisees and Scribes, concerning the Baptism of John, when he asked them if it were of heaven or of men. If you confess it to be true, then I aske you why you do not follow them, why do you not beleeve them, why do you reproach the Art so signally testifi­ed? If you say it is not true, the people will condemn you, your own Chieftains-will convince you, Senner­tus, Fernelius, and many others have been forced to confess that of this Art in its commendation, which [Page 156]would make your ears glow to hear it in English.

And to deal in good sadness, How come you know any thing concer­ning the Art of Medicine? Have you it not from testimony? Are not Authors authorities your main pil­lars? suppose your selves to be as you were before you had any pra­ctise, yet you were dub'd Doctors; and what was all your skill then but on credit? are not the Herbals but so many collections of the Judge­ments of such Authors as have writ­ten on the subject? And are the opi­nions of some men that you fancy, to be believed before the absolute testi­mony of others? What partiality is this? What had Galen to induce cre­dit more then Paracelsus, Helmont, Count Trevisan, Valentinus, Querce­tan, and those of his Art, whose per­sons were noble, whose learning not contemptible, and who wrote not their placits, but their experiences; [Page 157]not what they thought, but what they had done, and could do. Is a negati­on to be accounted as an oracle be­fore a positive affirmation? Away with this madness! If you would de­sire a reason for the curableness of all diseases, I answer, the effect is to be the proof of the cause: I suppose you are so good Logicians as to know that cause and effect do mutu­ally argue each other. If then all diseases in kinde have been, are, and may be cured, then they are curable. The assumption is proved by testi­monies sufficient, by experience, and no obscure grounds from the Scri­pture.

CHAP. II. The insufficiency of vulgar Medicines is the cause why many Diseases are judged inourable.

BY the Catalogue of incurable Diseases it may appear what and how many diseases there be which the Doctor confesseth are without the reach of his medicines and me­thod. We shall take them at their word, who grant indeed that they cannot cure them, but that they are not therefore cureable, that we have upon good ground denied.

Now let us consider the efficacy of their method and medicines in other cases, which they do account curable, and examine what they do perform there.

But first I shall adde a word or two of serious reproof to them in refe­rence [Page 159]to the former number of incu­rable maladies, in that they to me seem not a little culpable.

If they would candidly wave the cure of such griefs, and deal ingenu­ously with the sick Patient, it were commendable in them as honesty, al­though they should much diminish their reputation thereby.

But yet though they (I mean the ablest of the sect) do confesse their unsufficiency to cure such and such maladies, yet this notwithstanding, if any through ignorance of their abilities come to them, in any such case, they will not turn him away, ve­rifying therein the sordid saying of an unworthy Emperor, Dulcis odor lucri ex re qualibet.

And yet for this they want no a shift, and a poor one too, Although say they were know not certainly to cure it, yet we know the causes of it, what breeds it, and what feeds it, these we cannot totally remove, but [Page 160]we can so diminish bad humors which is as fuel to it, that it shall not be so dangerous, nor so troublesom as else it would be, also we can apply reme­dies to abate Symptomes, and this Art will do.

These are good words, which if they knew not how to give, it is pi­ty but they had been turned to plough when they had been first sent to the School. But as good words alone will never satisfie a hungry belly, so will it less profit in so difficult a case.

What our Doctors can do in aba­ting the Symptomes of the Gout, the Stone, the Epilepsie, the Palsie, I desire to know and learn, nay in a less case then those mentioned, in the Quartan Feaver.

I confess, that in the time of mise­ry the Patient oft times will admit of any help real or only promised, ac­cording to that old saying, A drown­ing man will catch at a straw. But [Page 161]the Doctors ready affording to them their help and counsel when called, in such and other the like cases, and performing nothing in lieu of great fees, doth make them justly at last ridiculous, so that the name of a Do­ctor is as contemptible to many of the most vulgar, as a Pupper-player; and justly, for who sees not how sor­didly in these cases he behaves him­self? Let a poor man be taken Para­lytical, or Epileptical, or Leprous, or with a Cancer, Lupus, or the like, they will very friendly advise them not to spend their money, for it is in vain; nay Hospitals are not to en­tertain such persons as being out of hope of cure; and yet if a great He­roe be taken with any of the like cases, no Ravens will slie more gree­dily to carrion then they to him, in this acting very impudently and dis­honestly.

It is not my purpose here to de­scend to the particulars of diseases, [Page 162]this being only an Apology, I ha­ing elsewhere largely insisted upon many diseases in particular, such to wit which are more common and truculent, which I did, that ingeni­ous men which have not the happi­ness to attain to the greater arca­naes, may yet have a Succedaneum to them, which being of a more pre­cise, nature, are to be used in some cases only, not so commonly, and universally in all.

To return therefore to the thing proposed, namely to consider and take a view of the Doctors perfor­mances in other cases which they count curable, namely Feavers, Fluxes, Pleurisies, &c.

And first to begin with the Fea­ver; is that I pray you certainly by you cured? No verily, nay the con­trary. Truth, there are very great varieties of Feavers, some are diary, and of their own accord end in a fit for the most part, here perhaps [Page 163]the Doctor is called, and prescribes a ridiculous medicine with a severe diet, and the party recovers of the disease, which of its own accord would have ceased, or at most na­ture being holpen by a Sage or a Car­duus posset, and sweat provoked thereby.

The cause of these Feavers being a light error in the first digestion, and not affecting the spermatical mem­brane of the stomack with any ma­lignant impression, is easily avoided by one, and that oft no tedious fit, and not rarely is expelled by vomit, and loosness, but most often by sweat.

When the Doctor comes to such a Patient, finding him very ill at stomack, restless, and oft with much pain in the head, very thirsty, and with a thick pulse, he for the time appoints him some cooling Julip, and perhaps some simple Cordial, and by this means hindering natures indi­cation, [Page 164]the party who after a sound sweat would the next day be pretty well, is like a sea-sick man, though the rigor of the former day be aba­ted yet he is untoward, with a de­jected appetite, and somewhat Fea­verish; then the Doctor prescribes a purge, to carry away (as he saith) the peccant matter, and in a word handles the case so artificially, that he will make a fortnights cure of it, sometimes twice as long.

This then he accounts a great cure, and to make it the more esteemed, he will make it costly enough, the Apo­thecaries Bils oft times in such cases rising to five, sometimes to ten pounds, and the Doctors Fees to as much, when as the disease at the first taking in hand was but a plain Dia­ry, though before the Doctors ma­king an end, it be by his rules of Art changed into a Synochus.

Nor may this seem a false imputa­tion, for I have known the like done [Page 165]where no Feaver hath been before, yet the Doctor by his Art of pre­venting diseases, hath not only cau­sed disease, but also promoted it so far, that by it all furture maladies have been certainly prevented, and the grave hath covered his error.

A Gentleman of my acquaintance in London, some three years past, in the Autumn, was asking me what I would advise him for the purging of his body to prevent diseases, (ma­lignant Feavers being then com­mon) I demanded of him what mo­ved him to desire Physick; he told me indeed he found no disorder in his body, but thought it were good to use Physick notwithstanding for prevention sake. I told him that Christs rule therein was not to be contemned, viz. That the whole need not a Physician, but such who are sick; and advised him if he were well, to keep himself well; but he would needs take the advise of a [Page 166]Doctor, and some gentle thing to cleanse his body, hoping by it to be the less subject to the disease of the time.

He advised with one, without ex­ception of as great fame and note as any in London, who hath heaped up riches out of the ruines of several persons and families, and for doing it with a grace, hath with them got­ten a name: he adviseth him to a gentle Purge, which being taken, wrought little or not at all; where­upon the next day finding himself little the better, the Doctor prescri­bed him a Purge somewhat stron­ger; for, said he, the humor is me­lancholick, and so not easily remo­ved: this purge wrought throughly, so that at night he had little rest, and the next day was Feaverish, which the Doctor handled so well, that in ten daies he rid him both of his Fea­ver and his life.

Another Doctor of no less note, about two years since, came to a Gentlewoman of good quality, who had formerly been his Patient, and was at that time in good health, on­ly desirous for prevention sake to purge, which he directed her to do, prescribing a Purge, which working not at all, he advised another of grea­ter force; this wrought about 16 or 20 stools, and in the night began to work afresh, nor ceased (the Do­ctors skill notwithstanding) till in three dales it fully cured her of all infirmities present and to come. No marvel then since they are so dextrous in causing diseases where none were, and managing them till by them is made an end of all world­ly miseries, if they being called to a diary can articially turn it into a Synochus, according to the Adagy, ‘Facilius inventis additur, quàm nova inveniuntur.’

If I were minded here to insist on instances, I might spend more time then this Apology will admit; I shall therefore pass on to the matter in hand, namely that the Doctor with all his medicaments which the Apo­thecaries shops afford, and his so much adored method to boot, is not confident of the cure of any one dis­ease, nor can he assure his Patient thereof.

So then if there be any acciden­tall distemper befallen a strong man, or woman, there he will tamper like a tinker, who seldome mends a hole till he makes it twice or thrice as big, that so he may account so ma­ny the more nailes; so the Doctor will not spare to play booty between Nature and the disease, till it be ag­gravated to what height it is possible for nature to bear, and then he with­drawes his hand, and expects the Critical day, to wit, to see what end nature will make, in the mean time [Page 169]to the disturbance of her as much as he can, he forbids all meat and drink but his cookery, every day peeping in the urinal, and feeling the pulse, and prescribing this or that slop for a Cordial; if the Patient die, then he takes himself excused, for he proceeded according to the Rules of Art, if he recover (as God in mercy doth recover many, though far less then otherwise through the Doctors help) then he reckons this for a cure, and prides himself here­in, whose folly we shall discover ful­ly to the Impartial Reader.

'Tis a shameful excuse that Do­ctors usually make when many die under their hands, that they pro­ceed according to the Rules of Art, if this Art be worse then the Art of a Tinker or a Cobler: For let any of these be called to do any job of work that is in their Trade, they will tell you straight, if or no it be to be done, and undertaking will per­form [Page 170]it, only the Doctor if called to a sick patient, will in lieu of a large Fee tell you what the disease is (as least what comes into his minde at the time, which he thinks will satisfie an ignorant patient) and what is this? The sick man needs a Physician, not a witness of his misery. Well, aske him concerning the cure, he will tell you that he can promise nothing, for the blessing is only in Gods hand, but he will do his endevour, A re­ligious Answer, and as he will gar­nish it, to the vulgar specious, but it is is but a visard to hide a grievous imposture.

For as our life, so all our actions are in the hand of God; 'tis he that buildeth the house, else in vain is the work of the workman. the hus­band-mans breaking up his ground, fowing his seed, and managing his ground: even this saith the Pro­phet) is of the Lord; He teacheth him, and helpeth him, else he could [Page 171]do nothing. So in God we live, move, and have our being: and when we speak of ordinary natural things, to be so cautious in speaking as not to promise any thing without mentioning God, is not discommen­dable, bur rhw contrary; yet as it may be use, or rather misused, this may seem not only ridiculous, but in a manner an affected taking Gods name in vain: as for instance, if a man being desired to make a gar­ment, should promise not absolutely, but with proviso, if God permit, and give life, it is Christian-like; but if he desire Gods blessing as to the effect, the causes being granted, that is ridiculous; as if he should say, I cannot promise to make you a gar­ment, but I wil use all the skill I have and my endevours, but it is in Gods hand whether it shall become a garment or no. So of a servant should be bidden to kindle a fire, should say he could not promise to [Page 172]do that, but he would do his en­devour, but Gods blessing must give the success; how ridiculous were this? but much more if for fuel he should take stones, and for fire some­thing of a different nature, and ex­cuse himself, as having done what was on his part but Gods blessing not concurring, the effect did not suc­ceed according to desire.

Not unlike is it in this case: a Doctor is called to a Patient taken with a Feaver, and first orders him to be let bloud, then purged either upward or downward, or both waies; the disease yet encreasing he gives his cooling Julips, pectoral Electual­ries, Conserves and Syrups, withall he prescribes Clysters, or Suppo­siters, Lotions for the mouth, and such fooleries; if notwithstanding the disease continue, and grow more violent, he then expects the crisis of Nature, only he will perhaps apply pigeons or the like to the feet, or [Page 173]vesicate the external members for re­vulsion sake, and yet if the Patient die, he holds himself excused, as ha­ving followed the rules of Art, and done what was to be done, only the success, as he said, being in Gods hand, he therefore could not help it, if God did not see good to make the medicines applyed, effectual for the mans recovery.

But as it is a sad thing that the grace of God pretended, should be used as a pander unto wantonness, so it is no less hateful, that the provi­dence of God should be misapplied as a cover-slut of idleness, ignorance, and unconscionableness: for who knowes not that our life is so in Gods hand, as it is ordinarily pre­served ro lost by the use or want of things proper thereto? even hunger if self would be certainly mortal, if not appeased by meat appropriated thereto by the appointment of God. And if stones were used for food, no [Page 174]man would doubt to impute death in that case to the want of food, as the immediate cause subordinate to the providence of God: so is it in this case. And in truth God can, but rarely doth work miracles; a man rarely is sarved to death amidst va­riety of victuals, nor pined for thirst where drink is plenty, much lest where he both may, and doth eat and drink at pleasure. So then as to the starving of a man is required want of meat & drink, or either of them, so to the perishing of a man under a Feaver is required the defect of a true medi­cine, or want fo timely application.

It is not every ridiculous slop that is a Medicine, nor any promiscuous care of the sick that is the true. Art of cure; that is a Medicine indeed, and the Art of cure indeed, which hath a power to perform what the Physician promiseth, or the Pati­ent expecteth. Sothen the Art and Medicines which are required for [Page 175]cure, and not for pretence, are to be related unto actual recovery as a suffi­cient cause to the effect, which is cer­tainly effectual.

'Tis as naturall and certain for a right Medicine to cure a disease, as it is for fire to inflame combustible things, for the Sun to give light, for water to quench fire, and the con­trary would be supernatural, yea I am bold to affirm, that it would be as strange for a true Medicine rightly applyed to miss the cure of a na­tural disease, as for the flame not to consume a conbustible object.

So that for Doctors to pretend that they use the means, and that ac­cording to the reles of Art, but Gods blessing not concurring, the effect did not answer expectation; is as much as if they should say, that God to render their labour and care fru­strate, doth work miracles daily, in denying the natural effect to an ade­quate cause.

And if so, they may justly fear themselves to be highly out of Gods favour, if he will cross and pervert the ordinary course of nature, and that daily and commonly to fru­strate their endevours; or else they must confess the truth as it is name­ly, that their method and medicines are not to be esteemed as an ade­quate cause to the effect of cure of diseases; and then what is their Art, but a shalmeful imposture and cheat of the world?

I Would gladly any of the Galeni­cal Tribe would salve this Argu­ment, by resolving the world to what diseases their Art, Method, and Me­dicaments, are adequated causes in re­spect of cure and reference to reco­very, if to any, then in such diseases they may as confidently warrant the effect, as a Gunner to fire a Gun that is charged with good powder, and he with a lighted linstock in his hand; nor is it presumption in the [Page 177]one more then in the other, but alas is it not evident, that if a Doctor be called to a sick man, though at the beginning of the disease, and in his full strength, yet he can promise no­thing but to do his endevour, as the man doth who according to the man doth who according to the Proverb, thresheth in his cloak? whence it appears, that when ever any one recovers he doth it only through Natures benignity, and not by any art of the Doctor, who could not warrant the cure, much less how soon it would be effected.

Fie on that Art, which alone of all Arts in the world can not, dare not, will not warrant to perform what it undertakes, when as the most hazar­bable Art of all Agriculture, and the Mariners Art, are usually warranted, yet we know that the winds which are the directors and accomplishers un­der God of the Mariners design, blow where they list, rarely trade, and the crop of the husbandman (if the [Page 178]early and latter rains do but fail, ei­ther impared, or else quite frustrated, yet both one and the other are war­ranted by the undertakers, on penalty of loss of all their labour and cost, at the least; and oft times a voyage by Sea is warranted by Merchants for a small inconsiderable gain to be paid to them at adventure, in lieu of which they will repay the whole if lost, on­ly the Doctor is of another minde, for he will be paid at adventure, nor will he warrant any thing in lieu of his payment, but to do his ende­vour, which is a ridiculous cheat of the sick, both of their money and lives.

If a Taylor when cloath is brought him, should demand, pay at a ven­ture, and yet not promise to perform his work, but only to do his ende­vour, even the Doctor himself would think him as well deserving his wages, as they in Lubberland de­serve twelve pence by the day for [Page 179]sleeping, but especially if such a Taylor should spoyl the cloth so brought him by cutting it into shreds, in stead of making it into a garment, and do thus ten times for once making a garment, and yet exact his pay how like a knave would his acting be and yet how like a Doctor, who never doth otherwise.

Contrariwise a Son of Art, he confidently undertaketh a disease and as certainly performes what he un­dertaketh; he comes armed with powerful Medicaments, and not with a simple impotent method, which are as effectual to the person that is sick for his recovery, as water would be for the quenching of fire; not that he attempts any thing without the blessing of God, for he acknow­ledgeth it a great mercy of him, first to have provided such Medicines in Nature for such maladies, and se­condly, in revealing them to him for the help of mankinde: and lastly, in [Page 180]bringing him to those who finde help by him, for otherwise where God intends a disease shall be fatal to any, he with-holds the means from him, either totally, or so long till it be too late to recover him.

For although the consequent which is drawn from the cause to the effect be ceitain and undeniable, yet the cause amy acidentally be trustrated of its effect, by accident, yet so that the cause doth not cease to be a cause notwithstanding. I might in­stance in all generations, which by accident may be hindred: the fire may not burn what is combustible, if by accident that be made too wet; so water will not quench fire, if the quantity be too little; so a man can­not be cured by a medicine, if already death be possest of the principal parts, or if the party be not sensible and so will not take it, otherwise it cannot be but that a medicine indeed must work its effect, alse it is no Me­dicine.

But here it will not be amiss to an­swer a cavil, I doubt not but some adversaries will object to me as of old was objectd to Paracelsus: Do you cure all? Do none die of your Patients? To these I shall answer, that indeed all do not recover, and yet the truth of what I say nothing infringed; for against all discases there is a remedy, but against death none, that only is out of the reach of all medicines. Now if God hath numbred a mans daies, and finished them, it is not to be objected to the disgrace of a Medicine, that it can­not prevail against the irrecovera­ble decree.

If that were all that were to be objected against the Galenists me­thod and practise, we should never finde fault with them; for it is ap­pointed to all men once to die, and all our daies are numbred, every man is not to live ad aetatem decre­pitam.

But with all this we say, that thought our Medicines cannot triumph over death; yet against the miseries of life. They will prevail over the dis­ease even there where recovery of life is impossible: and therefore a true febrifuge will refresh, abate Symptomes, compose, and bring to quiet, even there where the seat of life is possessed by death, which is a (levamen) thought not a (Restanra­tio).

Sometimes the stroke of death de­ludes with the face of a disease, at least shewing some of the common usual symptomes of a Feaver, not easily to be discerned, and that be­cause it is as we say (preter spem) Not hoped for, and so not so easily beleeved according to the Adagy,

And so on the other hand what a man would not have, he is not apt to believe. Adde to this the com­miseration we have to those that are afflicted and in sickness, which would make us desire to be instrumental in any thing which is for their reco­very. And lastly, if a man do doubt the worst, yet it is not good to af­fright the Patient with his jealousies, which leave a deep impression on his spirit, and make the hope (if any were) oft times desperate. To con­clude, as nothing is without a cause, and therefore diseases are curable because Medicines are endowed by God with such a virtue, so that some particular diseases are excepted from the rule of the generals there are par­ticular causes, of which it is most true, ‘Faelix qui poterit rerum dignoscere causas.’

Yet a Son of Art by his Medi­cines is able to cure what is curable, (which all diseases are in their kinde) though sometimes the disease being heightned almost to its utmost pe­riod before he is called, so that death having conquered the chief places, will not accep of any truce; sometimes the party is struck with deaths stroke at first, which causing a commotion of the Archeus, dis­daining to be so overmastered by its adversary, doth appear like unto an ordinary acute disease, yet without possibility of cure, unless by his pow­er who can raise the dead; some­times the patient hath undergone so much of the Galenical Tribes metho­dical Butchery, that he hath not strength left to help the Physicians Medicines, nature having been so exhausted, that for want of strength it faints under its load; nor hath it strength sufficient left to co-work with the Medicine, and sometimes [Page 185]the defect of the highest Arcana, which every true son of Art cannot command, doth make many here­ditary diseases, and some chronical, which are raised to a more then usu­al height, to be out of his Medica­ments reach, which otherwise would be cured by a powerful Arcanum.

And here is the goodness of the most High, that no man can truly boast himself to be a real son of Art, but he hath at command Medicines to cure the most common and trucu­lent diseases, as for instance, Feavers, Pleurisies, Flixes of all sort, Agues of all sort, small Pox and Measles which are indeed but a branch of Feavers, Calentures, also which be­long to the same head, the Jaundies, Head-aches, Tooth-aches, with all running pains, Hypochondrical Co­licks, affections of the Mother, and obstructions of all sorts cau­sing indigestion, Palpitations, Syn­copes, Convulsions, Vertigoes, &c. which a true son of art can confident­ly [Page 186]undertake and cure: and though some are past recovery of life as is before said, yet even to such his Me­dicaments will be effectual for ease and comfort, and abating of raging Symptomes, which is an effect not to be despised, where more cannot be attained.

That therefore may well and tru­ly be account a Febrisuge, which or­dinarily, speedily and powerfully cures Feavers of all sorts, at first or second dose oft times, but never ex­ceeds four daies in continual Feavers, if administred in the beginning, and Agues oft at one fit, never misseth in three or four at most, perfectly to cure: and although some Feavers which have been neglected too long ere remedy be sought, do miscarry, yet of such not one of five, of those that are taken in time not one in a hundred, which doth not disprove the virtue or efficary of the medi­cine.

I know what will be said in calum­ny against me, though not in answer to me, namely, that I am an Empe­rick, and by an Emperick they usu­ally would have understood, one who practiseth by fortuirous receipts, without the knowledge of the cause of the disease, or nature of what he administers, and therefore shoots his shafts at randome.

This hath been an old reproach of Paracelsus, Helmont, Quercetan, and all Chymical Physicians, and there­fore I shall not wonder if it be cast upon me. But as a worthy friend of mine, when a great Doctor of the Ga­lenical Tribe, very passionately re­proached me to him as an Emperick, and Mountebank, asked him the dif­ference between such a one and a dub'd Doctor? The Galenist answe­red, the one shot at random, the other wrought according to Art and Method: to which my friend replyed that to his knowledge I cured not on­ly [Page 188]speedily, but certainly, and con­stantly, those diseases (namely A­gues) which the other Doctors al­waies failed in curing, now if this were the difference between an Em­perick and a Colleague of the Col­ledge, that the first at randome (as he objected) never or very seldom missed, but such as himself by Art never or very seldom hit the cure, he had rather have an Empirical cer­tain constant and safe cure, then an artificial missing of the same.

It is known to the most vulgar and ignorant, that not only Chronical diseases are out of the Doctors reach, but all acute diseases also, which na­ture doth not of his own accord cure, which may appear by the effect; How many Feavers do they cure? certainly none, if we judge that for a cure which is indeed so to be judged, where the Crisis is prevented by the efficacy of the Medicine; but how many in a year outlive the Cri­sis [Page 189]many daies through the strength of Nature, and yet die meerly through the Doctors taking part against nature by phlebotomy, pur­ging, &c. who is hited by the pa­tient to oppose the disease, against which their Medicines are as effectu­all as the Priests holy-water is against the Devil, or the ringing of Bels, and mumbling a Pater-noster on their heads; to both of whom I may say that of the Satyrist,

I have oft seriously wondred how it should come to pass that these silly Juglers should so long shuffle out, since there is scarce one in the whole Nation that ever made use of them, who in health hath not a flout ready in his bag to throw in a Galenists dish, and yet in sickness they deifie in a manner those very men whom [Page 190]in health they scorned: and I can­not but ascribe it to the justice and wisdom of God, who is pouring forth his plagues all the world over (I mean among Christians) by which the third part of the world shall pe­rish, and I think in my conscience, that few less perish by the Doctors crast. 'Tis a sad consideration, that Christians only swarm with these Caterpillars, the Heathens not know­ing, nor owning nor following their method; witness the Turks, Moores, &c. And then began it to grow to this head of esteem, when the aposta­cy of Christians provoked God to the pouring forth of his plagues, of which the most truculent of all, is the Doctors Art. The sword and all diseases put together destroy not so many as they, namely such as by Natures strength would recover, but are destroyed by the Doctors Art. Without these the Romans flourished 500 years, nor found any [Page 191]want of them. Now Italy and Rome swarmes with them, and never did diseases raign there as now; and of all places where are the yearly bu­rials comparable to those places where Doctors are most numerous? How do they swarm in London? and yet not a year in which many thou­sands dye not of curable deseases. 'Tis sad it should be so, and yet who sees it not? Let a disease be but epi­demical, the Doctor cals it a new disease, although no other then an epidemical Feaver, and here he is the by-word of every water-bearer. In Agues, especially Autumnal and po­pular, who more ridiculous, and yet the people though they see and know this, nevertheless submit to them, and adore them in necessity, to the cheating them of their money, and the loss of their lives.

By all which it is most most evi­dent that their Medicines are but ri­diculous, so named, a medendo, as [Page 192] Lucus a lucendo (quod minimè mede­antur) which may scarcely pass as metaphors to true Medicines, nor can any good be predicated of them without an Irony.

If we should take a particular sur­vey of all their Medicines, we shall finde them all partly ridiculous, and partly desperate, universally answer­ing to their denomination; as the rude painters draughts of old did the things they represented, under which if it were not written, this is a Dog, this is a Cow, this is a Stag, this a Man, this a Cock, &c. no man by the draught could tell what the pi­cture represented; so if those were not called Medicines, a man should never by the effect know that they were so. First, are their Cathar­ticks and Emeticks, next their Dia­phoreticks, then their Diureticks, then their Carminatives, and next their Cordials, which are either Hypnotick, or Pectoral, or Bezoar­dical, [Page 193]or cooling. These are indeed magnificent names, let the things be what they will. And here I cannot but take notice of their artificial im­position of names, in that they call their laxative Medicines which are of milder operation Lenitives, those of stronger [...], Catharticks, which is usually rendred in other tongues, verbatim, purgatio in La­tine, a purge in English, as of old the Romans called an enemy Peregrinus, that is, a stranger, Urbanitate seu le­nitate nominis rei atrocitatem sive odium mitigante, as Cicero hath it, so they, by sugred denominations would hide the malignity of the things so denominated, according to the Adagy, A man that hath a bad name is half hanged, & on the contra­ry he that hath a good name may lie a bed till noon, intimating the sevity of the vulgar, who will easily be indu­ced to embrace a promising name, both for name and thing also.

Now of this fort some work pre­cisely one way, others work both waies, both upward and downward; of the latter sort are, Elaterium Cam­bogia, otherwise called Gurta, Gum­mi, Cen [...]n, Housleck, and many others; of the first sort, are Rhu­barb. Scammony, Colocynthis, Ja­lapium, &c.

Vomitories, because they hear but ill in English, they likewise call by a Greek name Emeticks, which the common sort not so well under­standing, do think that in the name some reverend mystery is contained; and truly so there is, for as a Thief, or Seminary (with us) to avoid ta­king, hath a new name for a refuge, so these having deserved but ill un­der the name of Vomits, be chan­ged into Emeticks, and will get en­tertainment under that name, which would be abhorred under their own denomination.

So that if a Patient say, Oh good [Page 195]Doctor give me not a Vomit, for such a time I took one which had night killed me; no saith he straight, I will only give you an Emetick, but not a Vomit: if the party reply, And what do you call an Emetick? saith not a Vomit: if the party reply, And what do you call an Emetick? saith he, a Medicine that worketh very gently, perhaps once or twice if need be, and thus the Patient accepts of an Emetick who abhorred a Vomit.

And the like cause gave Scammo­ny, Colocynthida and Combogia, the surnames of Diagridium, Alahandal, and Gutta Gummi, as having by their churlishness deserved ill so of­ten, that they are ashamed of them. So Succus cucumeris agrestis, is sur­named Elaterium.

But to leave the names, and come to the thing, what are all these Me­dicaments but poysons? if any be desirous to make experiment, let it be on himself first or none, let him I say but treble the Doctors Dose to himself, and I dare almost warrant him death.

But you will say they are corre­cted by the Apothecaries Art ac­cording to the Doctors prescription, if so, let the effect speak.

The wilde Cucumer is to be sliced with a bone knife when green, and the juyce to be received in a clean platter, which precipitates a light sedimen, this is to be severed from the other juice by decantation and dry­ed, which is their Eleaterium, and is then fit to enter their compositi­ons. Can any thing be more ridi­culous? in the juyce indeed is the whole virtue or Crasis, and the most eminent in that part which stils out of it self from the Apple being cut in slices by degrees over a dish, so far they are right: so Opium is the best which distils out from the scape of the Poppy so wounded, and may resemble the bloud of the vegeta­ble.

But why the juyce when clarified (by precipitating the powder that is [Page 197]light and feculent) should be cast away, and the dregs (themselves call it a fecula) be only saved, I see no rea­son, but because the true sincere juice would be too strong, a gallant correction. So Hellebore, Hyoscyam, Aconitum, and all may be corrected, if being stamped green, and strained, and then filtred, that only be saved which remains behinde in the filtring bag, or it dry, macerated by decocti­on, and then strained ahd filtred, and the light fecula saved. The gross apple is rejected, as being too gross a feces, the subtle juyce also, as being too efficacious a poyson, only the light, fecula (which being not washed retains a little of the virtue of the juice) is saved, and it is a proper corrected Medicine for a Ga­lenist, and yet of this half a scruple would be as effectual as a two-penny halter.

But why sliced with a bone knife? It is a good proviso for the Apothe­caries [Page 198]Wife, and younger Apprentice, the one a weak woman, the other a knavish boy, very apt both to cut their fingers, and the Doctor not knowing what work the juice of these Cucumers would make in a cut finger, provides for them as a nurse for a childe with a bone knife. So Colocyntida is corrected by hang­ing two years or three in the air on a string. If loss of virtue may be called correction, I am sure Tobacco that is of as strong a composition as Colocyntida, by the same Art may may be corrected fitly for the dung­hill, which before was of value; so Colocyntida, Briony, Hellebore, A­sarum Roots, Aconitum, Aaron, &c. by this Art become fit drugs for a Galenist, because scarce fit for ought else but the dunghill.

As for the confection of poysons in Receipts, because many simple people believe, that this composition of the Apothecaries by the Doctors [Page 199]direction is a correction of venomes, so as to alter their name and na­ture into medicine, it is a meer de­ceit; for they only compound them with hony or sugar, and confound them with other things in such a proportion, that a dose shall contain of the poyson a less quantity then may prove mortal, which they might as well administer alone, nor with so much pains confound those things in composition which are of themselves of little or no virtue.

Thus Opium is confounded with a many Simples into a ridiculous La­danum, of which let be given as much as doth contain 6 grains of the Opium, and see if the effect be not the same or worse then if so much crude Opium were given. These tricks then are but toyes bare­ly to confound Simples by beating them together with honey or sugar, into an Electuary or a Consection, without previous preparation and [Page 200]separation of the good from the bad.

Medicine is a serious, and hidden thing, I had almost said sacred, nor doth it come to the knowledge of any, but by the special gift of the most high. It is he that hath crea­ted the Physician and hath set him up to be honoured for necessity sake. Nor is it to be thought that the ab­struse mysteries of this Art lye pro­stituted in every Apothecaries shop, according to the Adagy, ‘Vix gemmae in trivio.’

Those who were the first Heroes of this Art, did hide the secrets of it so from the conusance of the vulgar, that they had a Divinity ascribed unto themselves in reference to their hidden and secret skill; only Galen to get a name, made a great noyse about the world, taking upon him to unveil Medicine, and expose [Page 201]her naked to the eye of the most un­worthily sordid, covetous practitio­ner of the Art: but as he who did but dare to gaze upon Diana naked, was crowned with horns, and made a prey unto his dogs; so he who as­sayed such violence to this chaste and most retired Nymph, is worthily rewarded with Midas purchase, viz. a pair of Asses ears.

Those who know and see, how studiously any of their own sect doth hide any one Receipt or Medicine which the finde singular, so that many of them have never revealed it dying, who would imagine them to be such Animals, that whatever they read they should straight believe (provided the Author have but had the luck to die famous) and straight­way to draw it into their Dispensato­ry, to be put in practise by the Apo­thecary. As though many who do write, (aiming at pomp and ap­plause) do not write meerly con­jectures [Page 202]which they account ratio­nal.

Adde to this Natures simplicity, which doth that with one or two things duly prepared and applyed, which would not be done by all the Doctors pompous receipts, which by hap some or other lighting of ei­ther by conference with some good old woman, or having by success found the reality of the thing, which the Doctor willing to advance by his method of extracting, candying, or conserving, or compounding; he finds it to answer his expectation worse in composition, then in its sim­plicity, with a due preparation, which therefore he keeps to himself as a secret, and perhaps gets much credit by it, (for that is the Doctors craft, that what a good old woman shall do by natures simplicity, shall be judged not worth thanks, yet the same done by him shall be enhanced within a degree of a miracle) two [Page 203]or three such trivial experiments, yet more effectual then the ordinary slops perhaps he accounts his myste­ry, which he will not discover, till at last dying he is won to impart them to the world, which he knowing to be so simple, that if told sincerely, would be received with this of the Poet, ‘Spectatum admissi risum teneatis amici?’

He therefore garnishes out the naked simple truth with addition of many things, which he hopes or thinks will be but as herb John in Pottage, of which some by reason of their dearness, some for the hardness of procurement may raise a reverend esteem of that secret so much estee­med in his life, and which he fears (if nakedly declared) would be con­temptible after death: and thus what to him was effectual, being by his direction clog'd and perverted [Page 204]with a fortuitous medley, becomes frustrate; hence it is that so many things which were famous to the Inventor, are at this day but con­temptible slops.

Thus the Countess of Kents Pow­der is since her death brought into usual receipts, which I rather sup­pose is a spurious Receipt forged by others, then left by her; yet in that she wanted not her costly additions, which added to the price, but dimi­nished the virtue of the Simples: the like may be said of Gascoines Pow­der, which is by some accounted the ground of the other.

But what I particularise these things for I do to this end, that it may appear how sottishly Doctors take for granted what ever they read in a book written by any man who was famous in his life, which must needs be believed, and taken thus on credit, is so transmitted unto the Apothecaries to be accordingly pre­pared, [Page 205]when as their secrets which they so esteemed, they concealed in their life what they could, and might have many reasons not to leave can­didly written after death. Partly lest the naked simplicity of them should bring them into contempt, but it may be chiefly because per­haps to some friends under colour of friendship they have enviously given wrong Receipts, which they must not alter at death lest they should brand themselves with a black note of in­famy by so doing, or for other rea­sons, which it is not my design to reckon up or to endevour to conje­cture; only the grand reason I doubt not, is because when a Doctor gets such a secret, how simple soe­ver it be, he values it to the Patient richer then if made of Gold and Jems, which therefore when ever published to the world, must have some costly additions, to make his price seem conscionable, lest after [Page 206]his death by his own confession, all that ever have used his Medicines should judge him an unconscionable cheat, and so posterity falsly attribu­ted the singularity of the virtue of the Medicine to the most costly in­gredients, come at last to leave out or neglect at least the due care and choyce of the most effectual ingre­dient.

Not that I do judge, or think, or contend for, that a Physician is to sell his Medicines at the rate they cost him, allowing such or such gain for his pains as a Merchant or Shop­keeper takes. No verily, for first Medicines are not every mans mo­ney, the whole need them not, and for their own use (so long as healthy) would not value that at twenty pence which might cost twenty pound. The sick only needs them, and to such they are precious, if effectual and applyed in season. As then I do not value Ambergreece the less, be­cause [Page 207]it is oft found by chance, and seldom costs the finder more then his pains to take it up, (the like may be said of Jems in their first finding) so I do not value a Medi­cine by what it costs, but by what it will do, and according to the party to whom it is applyed. As then a poor mans credit is as dear to him as rich mans, yet a defamation which to one may not be valued at six pence, may to another be valued at six hun­dred pound; so a Medicine which will cure both rich and poor, though given to the poor for nothing, yet doth not argue that it cost the maker of it nothing; and though the ma­king of it cost not above five shil­lings, yet this doth not hinder but it may be valued to a rich man at five pound, if it really do him more ad­vantage then perhaps he would be without for five hundred pound.

A Physician then is bound only to the rules of true Charity, and be­ing [Page 208]given of God to help and relieve the lives of many that are endange­red, he may, and that piously, so take of the rich, as to be able to help the poor freely, and yet as cordially and as truely affording to them his best help and remedies, for nothing, as he doth to the rich for a re­ward.

Yet is it not fit that any reward should be accounted due where the disease is not cured; for the Patient doth not want a Doctor for to tell him a tale of his disease, nor yet to pray God for his recovery, but to administer to his disease, what may be effectual: a Saylor though he take never so much pains, yet is not paid that performes not his voyage; yea and all callings whatever are paid for their pains, only with proviso, that they do what they undertake; only a Doctor is paid for his pains though never so little to the purpose, which [Page 209]is unconscionable; I confess that if the Patient finde him to be carefull and diligent he may order him some reward for his good will where he wanted in skill, but this the Doctor cannot challenge. The Do­ctor on the Patients trial (where his remedy is frustraneous) learns (if he be honest) not too confidently to trust that Medicine in that case again; but what gets the Patient but only his labour for his pains in ta­king it? and this hurt at the least, that so much time is lost and his cure never the nearer (if not the farther off by the diseases having had so long the more time on him) for which it is most unreasonable, that he should be accounted in the Do­ctors debt.

I must ingenuously confess, that as I alwaies reckoned a Doctors. Art not to be bound to the ordinary rules of merchandise, because it re­spected the lives of men not to be [Page 210]bought or sold for money, so I could not but alwaies judge it unreasonable for a reward to be there demanded where no good is done: for the Art of Medicine is a mystery in which the common people have no skill, and when they are ill they want not a Doctor for his reverent looks, nor do they desire any thing promiscu­ously for a Medicine, much less any dear thing, but only what may be good for the disease, If they knew a thing were not good for their ma­lady, or that it were appointed on­ly at a wilde random, they would be loath to buy it for themselves, though they might have it for half the worth of it, much less would they give ten times the price for it that the Apo­thecary gives for it at first hand, which is the usual profit which some Apothecaries (on my knowledge) make of some, nay many of their stops).

Are they the fathers of the sick? [Page 211]And do they when the childe wants and asks bread, give a stone; when fish, a serpent; and over & besides sell these preposterous intrusions at ten, nay oft at twenty times the rate they are worth? The God of mercy deli­ver all honest men from the hands of such devouring Caterpillers!

When I first gave my self to Me­dicinal practise, I confess I was asha­med to ask a price for a Medicine I had not tryed, however commended by Authors. I knew it either must answer the patients expectation or no. If so, it then deserved a gratuity above its price; if not, the Patient could not in conscience be charged for that, which might have been equalled, if not excelled, by the ad­vise of some old wife gratis. My usual word then to them was, that they should prove the effect in the first place, and then as the operation did succeed to be thankful.

And I must protest, that mine ears [Page 212]were soon dulled with the usual pa­linode of, It did me no good, not­withstanding all the promises of Au­thors, and their method of cheating, their allowed Dispensatories.

So that I was (as Helmont former­ly) almost quite out of conceit of the Art of Medicine, accounting it and judging it to be but a cruel cheat, but at last I found that God had re­served to himself a number who had not bowed the knee to the Baal of profit, covetousness, idleness, and ambition, whom therefore I seriously studied, and gave my self in imitation of them to the studious search of Na­ture.

At last God was pleased so to bless my studies, and hear my prayers, as to grant me the true keys of Chymical preparations, who gives to whom he pleaseth, and with-holds where he listeth, to him be glory for ever.

Then I could not but contemn the [Page 213]usual vulgar preparations, as being grosly foolish, their compositions ri­diculous, their corrections Ironical, in a word, the whole Art of vulgar Medicine, I found to be as if it had been invented by some Timon, or Misanthropos, on purpose to the de­struction of Mankinde.

They who desire to read more particularly concerning the folly and futility of vulgar Medicaments, I recommend them to the noble Hel­mont his Pharmacopolium ac Dispen­satorium modernum, where this sub­ject is handled ad nauseam us (que). I shall not inlarge hereon, lest I should seem but to eccho to him, whom my intent is only to defend and vindi­cate.

This I shall only say, that it is an unworthy thing that a Doctor should administer things which he knowes not by sight, and yet bless himself that he hath the knowledge of them, when what ever he knoweth of them [Page 214]it is but upon credit by reading, the Author perhaps being a Grecian, Ita­lian, Frenchman, or Spaniard, and yet he as confidently applying his di­rection to men in England (where both Simples and constitutions of men are notably altered) as if no dif­ference at all between place and per­sons were.

'Tis an abuse likewise worthy the most biting and sharpest Satyr, that a Doctor should undertake the cure of lives, and yet commit the prepa­ration of Medicaments to an Apo­thecary, and he to his Apprentice, not considering into what hazards they cast, and in what dangers they involve the Patient by this course; for who is so stupid as to think, that it is the Doctors name that will scare a disease into conformity? no veri­ly it must be the Medicine that must effect the cure, in the preparation of which consists the greatest secret, and in it a small neglect is of fatal conse­quence: [Page 215]now what can be expected from an Apothecary, whose skill for the most part is no more then what an apprentiship hath gotten him, it is to me I confess ingenuous­ly a thing of serious consideration. This I know, that the care of pre­paration ought not to be lightly set by; yet what Mechanist is there, who prepares venal drugs, that can be confided in, but that he will either buy the cheapest and most rascal ingredients, or substitute quid pro quo, with a thousand deceits, be­sides the neglect of his apprentice, to whom in the conclusion, the care of the preparation is committed.

Thus I have not very largely, yet I hope fully Apologized for the Art of Pyrotechny: and supposing a Ga­lenist for Moderator, I conceive that I hear him discharging me with a [Satisfecisti officio tuo] supposing an unprejudiced and judicious Reader, me thinks I hear him desiring after [Page 216]this Apology, a discovery of such Medicaments, which may actually convince, and maintain, what is here argumentally proved and as­serted. The desire to me seems reasonable, and my spirit to answer the same is much inclined, which God willing shall be performed in an ensuing Discourse, which shall fully and faithfully discover the more secret preparations of Medi­cinal Arcana's with their true keys, in which I shall be so candid as to leave nothing undisclosed which a Son of Art may desire, yet so as not to transgress the lawes of Nature, and to prostitute her my­sterious and secret operations to the eye of every Reader, but pre­mising studious search and diligent inquiry, I shall be a faithfull guide to such as by God are elected here­unto, but to the rest I shall be obscure enough.

CHAP. III. A description of the true method of Medicine, and a discovery of such Medicaments as may evince the possessor of them to be a Physician created of God and not of the Schools.

HAving in the two foregoing Chapters, on good grounds rejected the vulgar way of Medicine, and convinced it (notwithstanding the brags of our Goosequil Doctors concerning it) to be insufficient and dangerous, intended against (instead of the disease) the life of the patient, in its Purgatives, Phlebotomy, Vesi­cations, Scarifications, Fontinels, and starving Julips, and barly Broths, under the pretence of cooling the Body, and giving but ridiculous [Page 218]hope of cure in its Dietical prescri­ptions and Cordials so called, made of costly things ridiculously blended together, their Clysters, Conserves, Syrups, Lochsana's, distill'd waters, &c. which is so notorious as to be­come a Proverb to the vulgar all the world over, although this foo­lish method be embraced and hugg'd by our Methodists (as they call themselves, or more truly, Goosquil Pisse-prophets) who by long jugling have gotten reputation, which they have improved to what height is pos­sible for the getting of money, with­out regard to either Religion, con­science, or honesty.

It will now be convenient to come to the discovery of true Medicaments, which may perform that for the cure of those diseases to which mans frail nature is subject, which notwithstan­ding the boasts of the Galenical Tribe they could never perform, and yet to see how craftily they have im­posed [Page 219]for mnny ages upon the cre­dulous world, (not in trifles, but in great and vast sums of money, and their lives oft times to boot) would amaze any judicious observer of the same.

Yea so confident are they in this their Art of jugling, as to glory therein, as in a notably deserving at­chlevement: insomuch that a Gen­tleman of my acquaintance, of ac­complished learning, and of so much conscience therewith, that he hath for nigh sixteen years through great difficulties, lived in defiance of the vulgar way of practise, to the pur­chasing of the ill will and reproach of all or most of his friends, and consequently to the involving of himself in many pinching straights, which yet he chearfully underwent, and undergoes, rather then to get a living by an Art, which he plainly discovered to be a frivolous cheat, though a cruel butchery to the sick; [Page 220]he then fearing the judgement to come, (although, without exception, a man of as able learning as the most cryed up Goosquil Piss-prophet in London) refused utterly the practise of Medicine in the vulgar way, al­though for a livelihood, & although as absolutely accomplished for the pra­ctise of the same, as the ablest of them for learning, (and whom the deaths of two or three hundred men would have brought to the same experience with them) nor was he then a Master of nobler secrets, and therefore ra­ther chose an absolute contempla­tive life, then to be imployed in such a barbarous butcher like pra­ctise. This man one day hapning to discourse with one of the Colleagues of our London Colledge, whom he reported to me, that he found a vain empty bladder, puft only with wind, and who besides his Hocus pocus Rhetorique applicable to his Art of jugling was a meer insipid no­thing; [Page 221]their conference being concer­ning Astral Medicines, a thing so un­known to our reverend Doctor, that the name seemed to him to sound like the title of an Exorcism; he therefore able to say nothing to him either in way of opposition or for confutati­on, but that he neither knew nor be­leeved any such thing; at last (lest he might seem able to say nothing to the purpose) concludes his dis­course with this Rhodomontado, that he was able to get fifteen hundred pounds a year by his way of pra­ctise, tacitly quipping the other, in that he by his Astral Medicines (commended) was not able then to get one hundred pounds per annum. To whom his Gentleman by way of reply objected, But how many Pa­tients do you cure for this money? was snapt up with a frowning check, as though that were an impertinent question to be demanded of him that could and did get money, which ac­cording [Page 222]to the Logick of that Tribe is to be the measure of mens attain­ments and abilities.

And that it may not seem beyond belief, how so much money may be distilled our of mens purses in lieu of a smooth tale; the same Gentleman told me, that a Kinsman of his (an Alderman of this City, and his La­dy) had both told him, the one by way of complaint, the other by way of boasting, that in short time his Apothecaries Bill came to three hundred pounds, (to whom this fifteen hundred pound Doctor had been and still is Physcian) and this in short time, and in the mean sea­son no considerable distemper ha­ving taken either himself, or Lady, or any of his family: now by the Apothecaries Bils, few men but can judge shrewdly at the Doctors Fees, & if he be not a verier idiot then ma­ny of his brethren, one of them three hundred pounds will come into his [Page 223]pocket, which his Bils well deserve for a trick that he both knowes, and probably practiseth, to my know­ledge some of his brethren do, and I know the trick likewise, and have hinted it elsewhere, and therefore shall leave it now.

And we shall come to the true Art and method of Medicine, which although (through the ingrate ful­ness of the time and this Age to true discoveries of Nature) it prove not so lucriferous as the other, yet is it such an Art, which is followed with wealth sufficient for a Son of Art.

True, the highest of a Son of Arts ambition and desire is, to be able to attend future searches, and in the mean while to live as becomes a Philosopher in mediocrity, (not superfluity) and this without distra­ction: whereas a Goosquil Doctor, (accounting himself only a fit com­panion for Ladies) must go arrayed in choice silk, plush, and velvet, with [Page 224]a Ladies hand, and his Coach to at­tend him, if he but stir our of doors, and therefore must have larger in­comes to maintain this pomp.

Yet I know that although I con­sume and spend whatever moneys I can borrow from my bare necessity, or at utmost my most absolute con­veniency, in Furnaces, Coals, and Glasses, with the Bee making Ho­ny, but not for my self, yet the ex­perience, which through Gods bles­sing this industry hath brought, doth and will bring me, will make my name live, when the names of hun­dreds, that bark and snarl at me, and load me with unworthy reproacher, shall lie buried in perpetual obli­vion.

Let not then any think to scare me with the Rhodomontado of our forementioned fifteen hundred: pound Doctor (per annum) for when both we: shall come to give up our ac­counts to the great Judge, I know [Page 225]it will not be objected there as a crime to me, that I cure in a year al­most, (if not altogether) as many Patients that are poor gratis, as he hath for his fifteen hundred pounds; that to others that are rich, I give both Medicins and counsel, asking nothing till the cure is performed, and then by some put off with little, and by some with nothing, because my Medicaments are but little in quantity, and the cure (beyond ex­pectation), speedily effected, and yet what ever I do get I lay out in fu­ture discoveries, and all to do good to an ungrateful generation: oft times running in debt for conveniencies, and necessaries, and sparing out of my belly to finde out new experiments in Medicine; and yet for all this get­ting on one hand hatred & opposition, and on the other hand, contempt for performing cures so soon and cheap: yet I know that my reward will be a good name when I am gone, and [Page 226]from God hereafter, whereas they that expect no reward beyond their Fees, it is no marvel if they be so sordid in raking them out of even the bowels of their distressed clients, in lieu of which they give them on­ly smooth and fallacious language, and yet are highly esteemed because they cheat them with a grace, and put a high price upon their butche­ries. This! O this! cryes them up for brave fellowes, and makes them admired & adored by the simpler sort.

And to say the truth, there is one thing which as ordered by them, and mude use of to their advantage, they blinde the eyes of the common poo­ple withall, and ascribe very much to themselves on that score: and that is in Feavers, which disease, dan­gerously threatning the life, being in­deed mortal to very many, and sad­ly afflictive to all that are visited therewith, being accompanied with many sad and perplexing accidents, [Page 227]very grievous and troublesome to be undergone, as violent thirst, a tormen­ting heat and burning of the body causing restlesness, with pain or light­ness in the head, an oppression at the stomack, with a dejected appetite, and a loathing of all meats, a disre­lish both of meats and drinks, with many other troublesome and dangerous symptomes, rendring the life wearisome to the Patient, and in great hazard to the beholders.

These Symptomes though not alike troublesome to each affected party, are scarce in the course of or­dinary providence mortal to the third sick feaverish man, since two in three Feavers, if wholly let alone, and the party attended only with careful­ness, would after the Crisis, end usu­ally in health, though accompanied with much debilitation; but because that this disease is not to be trusted, proving each year really mortal to many, by its exceeding troublesome [Page 228]symptomes threatens death unto all, and therefore (because experience hath taught the world for many Ages that there ia cure for diseases attainable by Art) each sick party taken ill in places where Doctors may be had, consulteth with them, in hope of cure, though in the Coun­trey Villages, with far greater suc­cesse, they give parties that are taken ill, either a Rosemary, or a Carduus Posset, and so provoke sweat, yea and in Cities, the poorer sort, who cannot reach unto a Doctors Fee use the same course, by which means many Feavers very violent in sym­ptomes, thought not so deeply roo­ted, are speedily extinguished, but where the disease with this old wives Medicine will not be abated nor cu­red, there the party, if possible, will make any shift, to get one of the more conscionable Doctors, that is one who being of less note and pra­ctise, will be content with less Fees, [Page 229]rather then not be imployed, who going in the same rode with his cryed up Brethren, will be tamper­ing with Cordials as the calleth them, and cooling Julips; by Phleboto­my, Vesications, Scarifications, Fri­cations, or the like, till he make ma­ny Feavers prove mortal by his Art, which otherwise attended only with care to keep them from the cold, and giving orderly meats and drink in season, would be extinguished of their own accord after the Crisis, and those few Feavers, which by all these de­vices are not enraged even to death, nor yet by their cruel forbidding of Beer, and almost all drink, whereby the disease wasts the radical humidi­ty for want of due moisture, yet are they made so dangerous that death is oft expected each hour, not only at the first crisis, but after, even to the twentieth, many times to the thirtieth day; during which time, the mouth being very foul, and oft [Page 230]sore, the tongue black, the breath ni­dorous, the visage representing rather a ghost then a man ordained to life; the Doctor is attendant (if a rich Pa­tient) twice, at least once every day, and each time with an affected pen­siveness appointing this or that Sy­rup, or Lotion, or Julip, or Cordial, or Lenitive, or what else his phanta­sie dictates, and in the pitch of ex­tremity sliced Pigeons or Herrings are laid to the soles of the feet, and a precise diet commanded upon signs of mending: thus maugre the disease and the Doctor, through the good hand of God, and the benigni­ty of nature, the party escapes death, yet scare able to go boldly abroad in two, three, or four moneths, and perhaps through this ordering in cure, for an epilogue of his Feaver, contracts a Chronick disease, which leaves him not during life; this then is a cryed up, and a very notable cure, for which perhaps the Doctors [Page 231](if a rich man) many being called to consultation, share an hundred or two pounds of his money, and the Apothecaries Bill amounting to half as much.

Of such a reputed cure as this (of which had they any grace, they ought to be as asham'd as a School-boy of playing the trewant) they will boast much, and oppose themselves by way of contempt against any Artist, as never having any such cure.

Truth, I grant that I never had any such cure, and am therefore bound to give eternal thanks to God, who hath chosen me to ano­ther, then that fordid, ungodly, un­conscionable, butcher-like practice, by which I certainly, and safely, and speedily cure that disease, with the Pleurisie, and all Agues, even Quar­tan, and Autumnal, yea Hyemal, without bloud-letting, or purging, without forbidding drink, nay al­lowing both strong Beer and Wine [Page 232]with moderation in Feavers of all sorts, in Agues and in Pleurisies, with small curiosity in ordering the diet, and yet my patients soundly cured, without danger of relapse, often at a dose or two, most of all in three or four daies; Pleurisies per­fectly cured as soon; and Agues in one, two or three fits, in the spring and summer; and in the autumn or winter seldome exceeding five or six fits, and through Gods blessing the cure never missing, unless the Patient prove unruly and not submit to, or fickle and so not abide in my dire­ctions.

Yet can I confidently affirm and make good, that I yearly cure more Feavers, Agues, and Pleurisies, then any one in the Galenical way have in nigh twice the time; but my cures are too contemptible for the rich, Counsel and Medicine in almost two thirds of my cures scarce exceeding, sometimes not amounting to a [Page 233]Crown, not one in forty rising to a­bove an Angel.

For many hundreds know and can testifie for me, that besides my own cures, many both in City and Countrey practise by my medicines, to the cure and relief of some thou­sands yearly, mine own practise in some years reaching to nigh two hundred Agues, as I can make ap­pear, with many more Feavers, Pleurisies, Fluxes, and vomitings, of all which scarce five in a year not perfectly cured, and those only such who hearing of the sudden effect of my medicines, send for some of them, and without observing the difference of season of the year, ex­pect the same speed in cure with o­thers, and not finding the cure perfect, (although notably abated) are discouraged, and leave off, whose error herein is not to be charged up­on the Medicine.

Nor is it any thing to me of mo­ment, [Page 234]or ought it to be to any ju­dicious man, that Galenists rashly and impudently rail and crie out a­gainst Chymicall Medicaments, and yet the most desperate of all in that Art preparable, they have ravished into their Apothecaries Shops, and have accepted, and do own them, as sworn servants to their method.

Which charge if they deny, Tur­bith Minerale, Mercuirius dulcis, vi­tae, praecipitate severall wayes, Cro­cus metallorum, Antimonium Dia­phoreticum, Stibium, &c. shall be summoned in, to give testimony to their very faces, which are medi­cines unfit for an honest man to use, all save Antimonium Diaphoreticum, which is a trifle, being so oft burnt with Salt Peter, till it become an insipid Calx, of very little vertue, in comparison to wit, of that emi­nent virtue, and noble excellency which we boast of in Antimony.

Therefore, courteous Reader, do not think, that we in commending the noble true Chymicall Medicines, do mean these rascall, virulent, hor­ribel Medicaments, but leave them to the Galenicall Tribe, (ut similes labris lactucas) that with them they may fill up the measure of their ini­quity, and do here attest the supreme Judge of Heaven and Earth, that we both abhorre the use of them, and dehort all that are wise to be­ware of them, as dangerous poy­sons.

For we intend here absolute inge­nuity, to speak of Professors, and of Medicines as they are, and not to plead for this spurious venemous Brat, because it may seem to be a Chymicall Bastard, but we disown it wholly, as an off-spring of Rene­gado, and fugitive Apostate Chymists, Mimicks adn Apes to true Philoso­phie, but not her legitimate Sonnes, the disgrace of Art, and therefore [Page 236]fit to be marked with a black note of infamy.

O foolish Doctors! who hath bewitched you, that you will not see, nor abide the truth? O silly and blind followers of these perverse blind guides! how long will you be deceived? attend I pray you for your own good, to him who is ready to teach you better.

Strange! Certainly a deep sleep from God hath besotted the under­standing of our wise men, since our Princes of Zoan in this one thing are fools, though in other things a­cute enough, whom so many lost lives as yet cannot make wise, sufficiently to distinguish between reality of truth and an Imposture.

Wo is me, that I am and must be in this thing a Sonne of Contention, and must contend with almost all the earth: sure it is not for my in­ward case and contentment, but it is even as a fire to my bowels; al­though [Page 237]since it is truth that is to be defended, to betray which in a cause of so high concernment (as the lives of thousands) were so high an in­gratitude to God, who hath discove­red the mysteries of nature to me, (blessed be his name) that I might justly fear not only the deprivement of this Talent, but the other doom of the unprofitable Servant, the dread of whose exemplary punishment doth compell me thus to bring my Talent in to the Bank, and expose what God hath discovered to me, to the view and censure of a captious gene­ration, of whom I expect reproach, disdain and contumelie full measure, and heaped, yet is there a certain number of the sonnes of Wisdom, from whom I shall receive both thanks and encouragement.

For whose information and in­struction fake, we shall in a brief discourse, so elucidate the nature of true medicine, as to make it appear [Page 238]to any one whom passion or folly, or self-conceitednesse hath not blinded, to be a most safe, speedy and certain way of curing diseases, which three things are required in all Medicines, promised to be in the Galenicall and Pseudochemicall, but to be found only in the true Pyrotechnicall se­crets.

So then, by this our art of medi­cine, which we commend, we know, and promise the cure of all diseases accidentall to the body of man, speedily, safely, and certainly, and do affirm our Medicines to have an adaequate virtue in them to this end, which we shall make good, and per­mit in the mean time our adversaries in opposition to snarle till they crack their spleen.

And for the Readers information, I must give him an account, that my purpose is here to give things as in a small Mappe, and to represent them as it were in a Land-skip, very can­didly, [Page 239]though concisely, very lively, though as at a little distance.

First then let no man expect from me linear receipts, for that would be foolish in me to perform, and therefore fond in them to expect; for I shall not write of trifles, but of commanding Arcanaes, which re­quire to be discovered in the lan­guage of the Magi, lest fools and Mechanists, bring these so noble secrets into common Shops, to be adulterated as all their Chymical fop­peries are.

Which pitiful hotch-potch had its roiginall from rare secrets of Art, although through ignorance and misapprehension of dult, lazy heads, and searchers, they are under the same names with those renowned se­crets of Theophrastus Paracelsus, be­come rascally venemous dangerous slops as they are adulterately, and knavishly prepared for sale, and according to the allowed Receipts of [Page 240]vulgar Tyrocinists and Pharmacopaa's, they are at the best either dangerous, as having only a mock (in stead of a due and true) preparation, as the vo­mitive, Salivative, and purgative preparations of Mercury and Antimo­nie, or trivial, as the commonly ve­nall spirits of Salts, the Alcalies, waters and Oyls of Concretes vege­tall: to which may be added the newfound silly dotages of some par­ticular Sophisters, as the Ignis vita of one, the universall Medicine of another idle Sciolist; the one, the product of Soot, the other of Mens bones rotted, whose rash ventosities and aery promises we reject as apo­state Renegado cheats in Art, under the visard or mask of Chymistry, as Allen the notable Theef, is report­ed to have rob'd in a Coach with his Complices, under the disguise of a Bishop with his Attendants.

Of this I have given caution, and spoken sufficiently, in a Treatise [Page 241]concerning this Art of Medicine, intituled, The Art and mystery of Py­rotechny, taught, and illustrated. Then which Tractate the world ne­ver yet saw a plainer, and only writ­ten from the fountain of experience, which I purpose to bestow as a Lega­cie upon the Sons of this Art, as I finde this gets acceptance, and there­fore I shall not repeat here what is fully delivered and made plain there.

However as I hinted, our common­ly venal Mercurius dulcis, is a Fairy changeling intruded upon the world, for the sweet oyl or Ladanum of Mercury, fixt as gold, and sweet as hony (in its first fixation) which co­rollated, is Paracelsus Arcanum Co­rallinum, otherwise called Mercurius proecipitatus dulcis, which by coho­bation with the fire of Hell, (that is, the Alchahest) becomes volatile, and sweet like hony; and withall being anodynous, is called Ladanum Mer­curii, and not seldom Mercurius dul­cis, [Page 242]which can never be revived to Mercury again, but by the same Art which would revive gold, and discover its central Mercurial pro­fundity.

I need not instance in other mock mimical preparations falsly obtru­ded upon the world, for Paracelsus never sufficiently to be commended Secrets, as Mercurius vitae, Aurum vatae, Magisteries of Pearls and Jemmes, their quintessences of An­timony, &c. of which comparing their either desperate efficacy, or ri­diculous languidness, with the pro­mise of Paracelsus and Helmont, con­cerning their Arcanaes of those names, he may say with the Poet, ‘Spectatum admissi risum teneatis amici?’ Being a true embleme of the Moun­tains travel, or the shearing of hogs, the one after infinite expectation, producing a silly mouse, the others. [Page 243]after the Proverb, making a foul squeaking for a little wool.

I know that the Galenical Tribe will whine and hone pitifully, ra­ther then lose to be reputed Chy­mists; nay if we may believe them, they have prepared for them the choicest of Chymical preparations, and some pretend to very great share in the skill of this Art them­selves. If so, I am glad, for to such I may address my self, as a Brother, and without vanity let me speak it, such a one of whom the best accom­plised in that way of Pyrotechny, may not be ashamed of: for though I am low and vile sufficiently in my own eyes, yet when I must give a true testimony concerning my indu­stry, my searches, and my attain­ments, to the glory of God may it be spoken, I have learned practical­ly to understand both Paracelsus, and Helmont, and know what they write to be true; and though I am an un­worthy [Page 244]nothing, yet when the Gale­nists come to vie their mock Chy­mistry, with that which God hath made me to understand by the rea­ding of Helmont and Paracelsus, through the tutorage, and under the ferula of the fire, then as Paul when contesting with the false Brethren and Pseudo-apostles, would not give way to them one jot; no more shal I, forasmuch as I do contend and stand up for truth it self, and do not fight nor am engaged in any perso­nal quarrel.

Thanks be to God then, that I fall not short in mine understanding of ought of the Arcanaes of Paracelsus and Helmont, through the blessing of him who chose me before many who excel me far in parts in the Gal­nical Tribe: in which respect, not transgressing the bounds of modesty, confessing what ever I have recei­ved to have been from above, I shall yet be more confident, and do affirm [Page 245]that the Chymistry of the Galenical Tribe is a ridiculous partly, and part­ly dangerous Empericism, in stead of so commendable a Method and Art, as they with confidence and im­pudence sufficient boast it to be; and thought I am ol my self a weak and unworthy person, to combate with such an army of Philistims, yet as they once fell before Jonathan and his Armourbearer; so shall as many as oppose me, fall before the truth which I stand up for, but they have forsaken, and now persecute and re­sist. When it was first told me that very many of our Colledge Doctors did pretend to Chymistry and to Furnaces, think you that I envied them for my own sake? No verily, but I did then, and do now wish, that not only some, but all of them might equall, nay exceed both Paracolsus and Helmont, so would much good be done, yet would not I be the Au­thor of bringing such a thing into [Page 246]practice, far be it from me (even to think so) for God will be the dispen­ser of these Talents to the worlds end, nor hath he left my spirit free but absolutely bound up in this par­ticular, whereby I know that yet these things shall be hid, and that concerning these things between me and the Galenists, will be many sharp conflicts, but I shal and must prevail, and shall both by argument and ex­periment, batter down not only their old way, of which I spake in my Apo­logetical part sufficiently, but also this new way of Mimical Chymistry, which they presume (being added to the other) may prove to their safe standing, as an high wall about a Castle or Town, I shall lay flat to the ground, and the ruine of this rotten (though patcht up, and gaudi­ly garnished) fabrick will be great.

The various providences of God and dispensations toward me, are a sure earnest to me, and confirmation [Page 247]of my spirit that I am reserved to, and preserved for more then ordina­ry imployment in this particu­lar.

Let us come then to the true Art of healing, which is the right and only test for comparing, and trying our skill, it being the best way, to have the workman judged by his work.

How long will the world hang be­tween two opinions? If the Gale­nical way be the truth, let it be esta­blished, if not, let it fall, and be brought to ruine.

Some mightily addicted to the common way, and withall, my very good friends, have spoken to me from the dictates of some Galenists, how easily my way might be reconciled to the other, to the making up be­tween both, that which is defective in each, my Medicines, to wit, with an able Galenists Method, being judged a mixture convenient to make up a most admirable Art of Medi­cine.

This hath been spoken aloud to me by many who were cordial friends to me, as a wise course to be taken; which counsel proceeded (as I said) from some Galeniss, or ra­ther of the Tribe of Goosquil Piss­prophets, who finding my Cures be­yond cavil, and my Medicaments so safe, as to admit of no jealousie con­cerning them, used this as a crafty way of lessening my repute, to make as though they had an Art, by which they in their method (as they call it) could do much more then I did or could do, with the same things, as for want of method being to seek of the most safe and effectual use of my own Medicines, which without Art, were accidental with me (as sometimes choice secrets may be found with old women). This opi­nion having fastned upon the spirits of my immovably favouring friends, to others they pretend no difference between my medicines and theirs, [Page 249]but that theirs are the safer and bet­ter, or at least that my Medicines are no others then such as all of them know, and use.

So then they who (where they cannot allow me less) will only al­low me (habnab) experimental re­ceipts, casually gotten, without Art, for methodical applying the same, they to others will allow me nothing but what may be common to any Mountebank, or Emperick, and so they confidently, and (would seem to think) conscionably style me.

Let us therefore come to take a brief view or survey of Diseases in their right way of natural cures, that so we may opportunely make an or­derly essay of Medicines, such to wit, which deserve that name, and are not Ironically, or Antiphrastically named so.

And as for the Galenists (so cryed up) Method, we shall discover it to be a meer Chimera, a groundless opi­nion, [Page 250]which to the cost of many thou­sand lives hath gotten reputation in the world, through the just judge­ment of God, and the penal blind­ness in this particular of most (if not all) of the wise men in all Nations, and civilized (especially Christian) Countreys.

For Medicine is so named (a me­dendo, from healing) and imports as much as that it is an Art shewing Medicaments that have sufficient effi­cacy for the subduing and taking away any disease or distemper to which the life of mortal man is sub­ject, though the Galenists tacitly con­fessing their inabilities, have since the invention of the cheat of their (eve­ry where declaimed) Method, chan­ged the name (medendi, of healing by Medicines) to the notion (curandi, of taking care of the sick, or using their trifling diligence) by their Me­thod.

I shall therefore boldly set foot to [Page 251]foot, and fairly come to Cornish-hug with the Goosquil champions, and let us see whether of us two will be the strongest, nor doubt I before I have done to give them a fair fall.

Is our Art (as I have declared) in its primitive verity, and reality, Medicinae Ars, the Art of healing, non curationis, not of taking care only of the sick? (as our modern Do­ctors have found out a new word) then let us see how each of us per­form this, and this we shall instance first in the most common and sponta­neously transient, and then in the more unusual Chronick diseases.

And first for the Feaver in its several kinds, of which I gave even now a brief touch, and shall here more largely insist, and yet in as few lines as may be, because I intend this only as a small map of many things, to represent them together here in a brief Chapter, which in distinct Treatises I have handled severally, [Page 252]and largely enough in several Cha­pters elsewhere, all which Tractates, (being troublesom enough to me to digest into that method they are in, but more troublesom, nay toylsom and chargeable to me to get that ex­perience out of which I then wrote, and do here write) I shall God per­mitting make publick, for the bene­fit of such who have given up their names to Art, so soon as I shall finde what entertainment this little Tra­ctate shall finde in the world: For after this Apologetical Discourse hath brought me word what recepti­on it finds, I resolve [...] to send out several Essays upon Hel­monts discoveries, and in particular upon that concerning Feavers, the Gout, and the Dropsie, that so the common whine may be taken away from the Galenists, (viz.) that the Helmontian Sect only beat down but do not build up; labour what they can to ruine the old way, never [Page 253]taking care to introduce a bet­ter.

To proceed at present with our begun discourse concerning the Fea­ver, a sad, comfortless, truculent di­ease, then which there is none more mortal, insomuch that according to the common Adagy, Nemo sine fe­bri moritur: which to my under­standing, is a position more subtle then true; yet it speaks aloud, the sad universal afflictive nature of that disease; of which it is truly said, that it is an epidemical disease, no Nation in which yearly (at all sea­sons of the year) there are not sad examples of its mortal rigor and se­verity, and therefore ought much to employ the studies of such who have given up their names to Medicine, to finde out certain remedies for the same.

The saddest of all Feavers, the Pestilence (called by a general name, the Plague among us) as being re­puted [Page 254]and not without cause, the sad­dest of temporal plagues: that I shall passe over at present in silence, as ne­ver having (to my knowledge) ex­perience in that disease, though of Feavers commonly known by the name of pestilential Feavers, and judged to be a degree of the Pesti­lence it self, I have known and cured many, and those with as much ease, speed and certainty as any other ma­lignant Feaver; nor should I doubt, if it should seem good to God to vi­sit us with that washing calamity, (which my daily prayers shall be against) but to restore it speedily, cer­tainly and safely, provided the dis­ease had not prevailed unto despair before I took it in hand. But from the opportunity of trial what my Medicines, will do in this particular, I desire God would still be pleased to keep me, yet so confident I am in such medicines that I know I should not fear (if occasion were) [Page 255]to adventure the visitation of as ma­ny as I could possibly relieve by my presence and help.

Next to the pestilence under this head of Feavers may be reckoned the small Pox, which are indeed no other then a very malignant sort of Feaver, so reckoned by Fernelius as able a Doctor as ever the Academies afforded, and Sennertus also of no less fame and repute.

This kinde of Feaver so baffles Physcians, that Nurses and Mid­wives are more generally consulted with and relied upon in this case then Doctors, and they when ever consulted herein, become at the best ridiculous, and deservedly; nor are they often made use of in such cases, unless where the beauty of some young Nymph or Adonis lies at stake, there is the Doctor advised, though able to perform less then an ordinary Nurse, which common people know, and therefore never [Page 256]trouble the Doctor in such cases.

Bloud-letting, and purging in this condition are desperate dotages, and seldome expiated with ought but death, on which score Sir Theodore Mayherne is reported unwittingly to have kill'd his Son-in-law intended, a just reward for a butcherlike Phle­botomist.

Severall upon my knowledge, be­ing blouded by the Doctors com­mand in the the beginning of this dis­ease (being mistaken by them for an or dinary Feaver) have paid the price of the Doctors folly with their lives.

And as for purgatives, the Gly­ster-pipe family themselves dare not not prescribe them after two or three daies in any violent continual Fea­ver, till the febrile matter be digested, that is, till nature hath overcome the disease, and then they come after all with the Irish man to kill a man by cutting off his legs, because his head [Page 257]was cut off before; but as for the case of the small Pox, it is so com­monly known to every Midwife and Nurse, that a lask is therein lethal, that upon the appearing thereof, they do give over the party for lost, un­less by restrictives, the loosness may be stopt, and unless that be perfor­med, (if the party affected be full of those variolae, which the Pox sends forth) certain death follows. The same in pestilential Feavers is evident, where phlebotomy & purgatives are very dangerous, nay desperate, by w^ch it may be strongly concluded, that if in the Plague, the Smal pox, and Pestilential Feavers, phlebotomy, a loose belly, and cooling drinks are of very bad consequence, so to wit, as to cause death in many, to indanger life in all, that then the same things can not in reason be of good effect in any Feaver, which brings me by the hand to the discovery of my method and Medicines for the cure of this [Page 258]disease, the better to compare it with the way commonly practised, by which both of them the better may be judged of, and censured.

For Feavers are of sundry sorts, either continual or intermittent. The continual are various, of which the saddest is the Plague, next the Smal­pox, next the pestilential Feaver, next the malignant, which is scarlet, pur­ple, &c. to which may be reckoned the Pleurisie, which is a real sort of Feaver, more violent by reason of an Apostemated matter threatned in the side, of which it hath its denomi­nation, this accompanied with a cough, and spitting of bloud, with a tormenting pain, is thought incura­ble without Phlebotomy, and so the vulgar are perswaded by Doctors and Chirurgeons, though very falsly.

Intermittent Feavers are of seve­ral sorts, either Ephemerial, or Ter­tian, or Quartan, of which the two [Page 259]last sorts are either single or dupli­cate: and lastly there is the Erratick intermittent Feaver, called by Para­celsus (Febris extranea) of all which are so many appearances, that it would require a large Treatise to describe all the kinds of this dis­ease.

But as for the cure, (or rather the way and means of restoring this kinde of disease) therein the Galeni­cal Tribe and I differ very much, we only agree in the names and sym­ptomes of the same, concerning which, let it not be objected that I leave out the names of Feavers Hemitritean, &c. since it is not my design in this place to make a curi­ous Anatomy of that disease, in its kindes, according to its various Sym­ptomes (performed both learnedly, and acurately by many Galenists, as Fernelius and others, who being professed Methodists, were yet ho­nourers of Chymical Medicaments [Page 260]as their writings do testifie) which were a work of a peculiar Tractate to perform.

And to say truth, the disease is sufficiently known, being so com­mon and so truculent, that not only a Doctor, but each ordinary Nurse can tell when a man or woman is Fea­verish, although to know certainly the kinde of each Feaver is a task sometimes too hard for a professed Doctor, and yet that may be known and the disease as far from cure as before; therefore well said he who sang thus: ‘Non opus est morbi testibus, at medice.’

To the certain, safe, and speedy cure of which malady I shall now come, and that not perhaps with­out great expectation, which I shall do my endevour to answer to the in­genuous readers satisfaction.

In order to which task, I shall [Page 261]premise some positions by way of Aphorism very true and certain, however contrary to the common­ly practised way of the Schools.

1. That the heat which appears in some, nay most Feavers, is not originally from the nature of the Feaver.

This appears first in intermittent Feavers, (commonly known by the name of Agues among us) in which the cold fit in each access, is oft the most afflictive part of the distemper, and torments with a violent thirst, yet without any sensible heat. But nextly, all malignant Feavers, (some more, some less) begin with a sen­sible internal cold, and a quivering or shaking withall, after which fol­lowes burning.

Thirdly, Castrensian or Camp Feavers (a kinde of Feaver but late­ly known among mankind) from the beginning of them to the end of their Tragedy, are without either [Page 262]thirst or heat, and yet as truculent as any malignant Feaver whatever.

Adde to this, that all Feavers when they draw towards a conclusion abate of their heat, although the disease be more violent then as draw­ing nearer to death.

To which agrees that the Fea­vers of old persons, and such who are of very weak decayed bodies, ma­nifest far less heat and burning, then far milder Feavers do in strong vi­gorous bodies, and lusty constituti­ons, and that leads me to the second conclusion or Aphorism.

2. That the more sensible the party affected is of heat, and bur­ning, the more strength he may be­judged to have, and the better pro­bability of his recovery.

For it is the Archeus of the life, whence this rage proceeds, being provoked by some accidental mat­ter, whence the first offence doth arise, or from some Ideal character [Page 263]instamped upon the seat of life, or some near adjoyning sympathizing part, either by mean of a virulent endemical fume, or exhalation, or of some passion of the minde, which by its tyrannical impression doth di­sturb the seat of life, that is its own original habitation, (the soul and life being originally seated in one and the same part) whence is caused this or that disease, according as the passive part doth receive the injury.

For it is not necessary that a Fea­ver should finde alway an occasional matter ready prepared, since it is evident, that grief, fear, &c. have power to give originall being to this disease, and so an eminent cold (espe­cially after being throughly warm) which without controversie only in­rage the Archeus, by instamping an unusual Character on its place of habitation, and so consequently fol­low febrile excrements, which had not being before.

The vital Archeus, is that Vulcan in man, which doth stir up and feed that heat of life, which from the first hour of life till death goes never our, which in health is orderly and regular, but being provoked, rageth according to the known rule,

Proportionable therefore to the provision for life, is the virtue and strength of the Archeus, whose rage in burning in Feavers, is nothing else but a gathering together its for­ces to expell its adversary, that is, to blot out that character, which ei­ther cold or virulent fumes, or pas­sions of the minde have instamped on its place of habitation, and so pro­portionable to the strength of nature is the burning in such cases, and this leads me to my third conclusion.

3. That bloud-letting and purga­tions, and cooling drinks, are unrea­sonable [Page 265]waies to be used by him that pretends to cure Feavers.

For Nature only is the immediate helper both of Feavers and all dis­eases, which assail the life primarily and in their first intention, now if the provision for life, be the subject cause of heat in Feavers, what ever is inten­ded primarily against heat, must im­pugn the subject principle of life, and this is the master-piece of the Gale­nists method, namely to take part a­gainst nature to whose help alone they are called by the sick Patient.

That the life is in the bloud is most certain, and by how much of it is taken away, by so much is the vitall Balsam wasted, and therefore very unwisely taken away, if the dis­ease may be cured without: and that leads me to the fourth Conclusion.

4. That all Feavers, Agues, and Pluresies, may be cured without Phlebotomy.

In the Plague, Small Pox, and [Page 266]pestilential Feavers, the question by our Antagonists will be yeelded, eve­ry year affording sad presidents of Galenists dotages in this kinde, as I instanced before in that great Do­ctor Sir Theodore Mayherne, and could instance in above forty, that my self have known and observed, and that very lately, but in the Pleu­resie it will be a great controversie, because without bloud-letting that disease is commonly reputed dead­ly without hope or help, although that opinion be altogether ground­less and false.

Truth, the Pleuresie is a most dan­gerous Feaver, with a Spasmus or Convulsion of the side (especially the left) among the ribs, a little be­low the heart, this accompanied with the Cough, doth make a for­cible dilaceration in that place, and that causeth extravenate bloud, and that threatning apostemati­on, indangers the suffocation of the [Page 267]party affected, without a speedy re­medy, forasmuch as extravenate bloud in such a heat, will not be long uncorrupted, but that the proper, speedy and adequate remedy of this grief is bloud-letting that I deny.

That by bleeding in the beginning this disease findes mitigation by mean of the revulsion or diversion made thereby I grant, and yet this notwithstanding phlebotomy is a dangerous often, desperate some­times, alwaies a prejudicial prescri­ption (be the prescriber who he will) which hath its absolute inseparable inconveniencies annexed to it, and following it, on which score it is not a remedy for an honest man to ap­ply or prescribe.

That an eminent fright will take away not only Agues, but other more deeply rooted and Chronick diseases, is a thing very well known to many, and would be believed by more, yet the practise of that way of [Page 268]cure hitherto hath not, and I presume never will prevail in the world.

At that sad fire by Gunpowder in Tower-street, I heard of many cured of rigorous maladies, by being put in a sudden fright to run for their lives, and many on the fright sick­ned, and there first took the begin­nings of those diseases which after proved mortall to them, and many mothers miscarried, and many women fell into uterine (and those terrible) passions: the like in other frights may be instanced, as in taking of Ci­ties and Towns, unexpected alarms, &c. in which cases, many have risen from their sick beds, and come from their sick chambers, and fought stoutly for their lives, and lost their disease they knew not how, others contracted diseases of which they ne­ver before were sensible, and of which afterwards they have never been rid.

For to say truth, a disease is most [Page 269]of all the fury of the indignation of the Archeus, which finding a preter­usual character impressed on its place of habitation, straight rages, and acts in its fury beyond all rule and mea­sure (this is the disease) whereas that fury being pacified, the product Na­ture can finde waies to evacuate with ease, and the character impressed (be­ing but transient) would abide but a short time (as the smell of garlick in the breath of him that eats it) only the Archeus growing mad, as concei­ving its habitation unfit to be indured with that odious Idea, sets all on fire, producing a real misery (from it self effectively) on apprehension of a conceived injury so verifying the Proverb, Nemo laeditur nisià seipso.

Now the life dwelling in the bloud, and the balsam of life being contained therein, the taking of this away doth threaten ruine to the life, and so consequently to the Archeus, which is but its immediate servant, [Page 270]by which fear it is oft taken from its fury, to the abatement of Symptomes speedily, after which sometimes the Archeus repents of its former fury and madness, and so by accident this evil of the losing bloud produ­ceth health, sometimes when the danger threatned by loss of bloud is over, the Archeus returns to its for­mer fury, and afflicts, though not altogether with its former rigor, (the principle of life being wasted) yet so as to delude afterward the vain Art of the Doctor, and for its Epi­logue ends in a Tabes, according to Galen, who laies down for a maxim, Pleuretici nisi restaurentur intra qua­dragenarian fiunt Tebifici.

But admit the cure were certain, by bleeding (as it is not) yet is it not to be practised by an ingenuous man, since at the best it cures only by accident, and that by fear of grea­ter danger, drawing or rather forcing the Archeus out of its rage and fury, [Page 271]by which means the threed of life is cut shorter, by wasting its subject in which it is kept, and by which it is maintainied, especially if it may be certainly, speedily, and safely cured and the bloud preserved, which is a thing promised by Paracelsus, Hel­mont, &c. and performable by medi­cines that are preparable by the Art of Pyrotechny, of which I shall by and by give an account to the studi­our and judicious Reader. I shall have don in this place with Phleboto­my, because elsewhere I shall have occasion to ventilate it, only this I shall say, that it is an inhumane bar­barous butchery, because so much bloud as is taken away, so much is cut off from the threed of life, and so the Doctor becomes Journeyman to Atropos, cutting short the life of ma­ny by the rules of his Art, or at least impairing their strength, which art so magnified is at the best but a dotage, because that where ever it [Page 272]is used with shew of gooth successe, and colour of necessity, there I know the cure may be performed without loss of one drop of bloud, and so I come to examine purgatives, con­cerning which I shall propound a fifth Conclusion.

5. That no purge (quatenus pur­ging) is an intentional remedy against a Feaver, or Pleuresie, nor Vomiting (as a vomit).

For Purges (properly so called, or rather improperly) are absolute ve­nomes confounded by the Art, (sometimes with a little knavery to­gether) of the Apothecary, and so prescribed ignorantly by the Doctor, and taken unsuccessefully by the Pa­tient.

These in the Plague, Small Pox, and malignant Feavers, after the ap­pearing of Symptomes with rigor, are like fiends that must be conju­red down till another seasons, that is, till the matter be digested, or rather [Page 273]in other words, till nature hath foiled the distemper, then comes the Do­ctor to play both the fool and knave with his rules of Art, and prescribes his lenitives, & gentle purges, for fear lest the party should seem to recover without his help, & before this (white purges are too desperate) he diviseth a Clyster, which trade almost eve­ry old wife hath got from him, who now a daies, can prescribe Clysters as confidently, and as wel as the Doctor.

Here the Apothecary, who in this case is groom of the close stool, is as busie as a cut purse, on which score I heard of one, who had his holiday face and band spoy­led by one of his Patients, for want of a better retentive faculty in his hinder parts: I could wish all poste­rior-fumblers so served, to teach them a little more wit, while they pretend to so much judgement and skill.

Purges then (and justly) we reject as dangerous febrile medicaments, [Page 274]at some times, or rather desperate, alwaies (as purges) intended to the destruction, rather of the man, then of his disease, of which not without cause said the noble Helmont, Reus sim coram Deo, nisi prorsus suasero à purgantibus abstinendum.

And as for Clysters, they are the filly Non plus ultra's of our Bum­prognosticators, a dotage that it is enough to name it, when to wit, the Doctor by his information, findes a distemper in the head, stomack, spleen, or kidneys, of the sick or ill affected Patient, he by his profound Art findes out this remedy: The Apothecary is ordered to make a caudle for the Arse-gut, this luke­warm is tyed up in a bladder, not without some superstition, for fear some wind be tyed up with the li­quor, and so through a small pipe it is conveyed up at the fundament, with promise in some cases of won­derful efffects. O brave Doctors! O [Page 275]sweet Method! This, O this! is one of the maiin pillars of your ado­red method, and as universal a pre­scription as any next to diet, to which it is not in ferior for its com­mon and general application, whence you may worthily the stiled the Gly­ster-pipe family or tribe.

In defence of Purgatives, I know much may and will be said, and that partly from experience, and partly from be writing of the Adepti; I shall therefore not pass over that, be­cause many ingenious men may be concerned in the Resolution of it.

And first for the Arcanum Coralli­num, which is Paracelsus Diacelta­tesson, and is Mercury precipitated by mean of the Liquor Alchahest, and corallated by the water of whites of Egges, and is purgative by siege, and a most certain cure for all Feavers, Agues, Pleuresies, &c. yea the Hectique it perfectly restores, as al­so Dropsies, with all Ulcers inward [Page 276]and outward, and the venereal di­stemper, with the Gout, &c. and its operation is purgative, and that cer­tainly and constantly, so long only as the patient is ill, and no longer.

To which I answer, that first it cures not (quatenus purging by siege) for the Horizontal gold, which is the same essentially with the Mercu­ry corallated, cures all the foremen­tioned distempers yet without pur­gation by stool, and the same doth the Ladanum or sweet oyle of Mercury (which is Helmont and Paracelsus true Ladanum without Opium) which is only Mercury cohobated so oft and long by that fiery liquor, till it be all made volatile, and then the sweet oyle or tincture of the Sulphur separated from the ceneral Mercury, is the Ladanum of Mercury curing universally all diseases (in tono uni­sono) as Helmont speaks, yet without purging by siege. So then this pur­gative virtue that is in this, (Coral­latum [Page 277]Mercurii) is a specifick power given to it from God, by which it looseth the belly, not promiscuously, but only to sick parties, and that on­ly so long as the disease remains, but it is not on that score that it cures the Gout, Pox, &c. but by virtue of its resolutive power, by which it pe­netrates all the digestions which are capable of excrements, & resolves all preternatural Coagulation, in what place soever it is, as also all extrave­nated bloud, which after by a pe­culiar priviledge, it causeth to be ex­pelled by stool, and sometimes by vo­mit, which is accidental to the cure.

The same may be said of an Anti­monial Panacaea, which I know, and is a certain cure for Agues, Feavers, and Plcuresie, and is only purgative by siege; for obtaining which, ma­ny that I am acquainted with have been long courting Nature in vain, the effect of curing such and such diseases is not to be attributed to the [Page 278]purgative quality, but that is an ac­dent following the effect of cure, not necessarily as its cause; for the pur­gative virtue may be taken away in this Panacaea, and it made an insen­sible Diaphoretick with no less suc­cess, (rather greater) then while it had a solutive virtue.

Yet here by the way take notice of a true or right Purge, it is not like to Scammony, Colocynthida, Jalap, &c. which (intuitu veneni) work promis­cuously on all that shall take them (diseased or no) for a true Purge, of which a Son of Art need not be asha­med, will never purge ought from a sound body, but work only on such as are diseased, and that only so long as the disease lasts; such is the Diaceltatesson of Paracelsus, and such is this Panacaea of Antimony of which I now speak.

Now as concerning the purging vegetable poysons, commonly known by the name of Purges, their [Page 279]name contains a meer imposture, and their manner of working deceives many (and those learned and ingeni­ous) men.

For they by their fermental viru­lency do infect the bowels, which be­ing sensible of their hostility, do weep forth their nutritive moisture, together with the Latex (alwaies at command on such an occasion) which receiving the venemous impression, are by the heat of the body cada­verated, and cast forth in various colours, according as the nature of the poyson is. This with gripings of the bowels, and a nauseous sickness at the stomack, is the effect of the commonly named purges, or rather poysons (for so they are indeed) and this is a main pillar of the pompous fabrick of the Galenists so adored Method.

For it is natural, not only to the bowels, but to all the exquisitely sensible parts, if offended to weep [Page 280]forth a large quantity of moisture, to wash away that character or im­pression made, as the eyes by smoke, the nose by sternutatories, the mouth by Pellitory, and so the stomack and bowels by Asarum, Colocyn­thida, Jalap, &c. which moisture is partly the Latex (ready at call) and partly the alimentary humour of the part offended, and the judgement gi­ven upon the excrements so rejected, is as sottish as if a man should throw pepper or salf into a mans eyes, and then bless himself to see how they water, which if let alone would have been well enough.

So that the matter cast forth by excrement, is not what was before in the body, but what was at the time made by the poyson; and if ought chance to be avoided which was be­fore excrementitious, it is by meer accident, it being he nature of the poyson given, to work only on what is vital, with which of ought that [Page 281]was offensive be cast out, let not the Doctor boast of that, for being but accidental, and so hazardable, so great mischief as is threatned by gi­ving poyson into the body, is not to be adventured, in hopes of a casual good.

But moreover I shall give the stu­dious Reader to understand, that in many vegetable Simples under the mask of virulency, great and noble virtues are hidden, which are kept by the poysonous appearance from rash hands, as the apples of the He­sperides were feigned to be kept by a watchful Dragon; or as the pas­sage to the Tree of life, was guarded by a flaming sword in the hand of Cherubims.

Thus in Hellebore under the chur­lish vomitive poyson caused with convulsion both of stomach and nerves, is hidden a most noble re­medy against Hypocondriack melan­choly, the Gout, Epilepsie, Convul­sions, [Page 282]and quartian or third day Ague, which so baffles Physicians, that it is grown to a proverb, ‘Quartanam nescit medicus propellere febrim.’

So in Colocynthida under the la­xative venome is hidden an excellent febrifuge: so in Asarum roots, a gen­tle remedy for slow lingring Fea­vers; and so I could instance in Opi­um and many other Simples.

But he that thinks that the vomi­tive, laxative, or deleterial qualities in these simples, are the effective causes of the good done by them, is mistaken, but they are only as a clog to a mastiffe, or as a sheath to a sharp sword, by which their excel­lency is not only held back, but also notably perverted by this dangerous companion, insomuch that nature ab­horring the malignant virulency, doth not admit oft times of the remedy [Page 283]although something in strong consti­tutions, where the poyson cannot make that impression, which in wea­ker bodies it would, the vertue of the concrete through the cloud of its ve­nome, doth yeeld some irradiation of its specifick benignity, to the ex­tinguishing a disease, which through Gods mercy sometimes fals out, but little to the Doctors credit, who gives the bad with the good, being penally blinded with ignorance, only by means of pride and sloth.

What is said of purges or laxa­tives, may in their kinde be said of Vomits, which (quatenus talia) in­tend only a violence to nature, which sensible of their hostility, rages and cals for help as I may say, from its neighbours (that is the Latex, and the alimentary humour of the part affected) which are oft time prodi­gally spent, sometimes by vomit, sometimes by siege, sometimes both waies, to wash away that odious cha­racter [Page 284]impressed, maugre which dili­gence of the Archeus, the impression sometimes perseveres till death, which is effectively caused by this Medicine (falsly so called, being tru­ly the reall poyson) while the poor butchered Patient thinking to have a disease only purged away, loseth his life, either by an obstinate vomi­ting, or an unconquerable loosness.

Thus the other day I heard of one in Fleetstreet a lusty man, who for some distemper took a purge, which (when it was thought it had done working) had left such a venemous tincture in the bowels, as was not washed away with fewer then about three hundred stools, in about three daies time, and so he had like to paid for the Doctors folly with the price of his life, besides his money. Yet this must be a brave Art, and he that cannot do thus in conscience, must (ipso facto) be termed an Emperick and Mountebank.

To conclude this venomous vomi­ting and laxative subject, we yeeld, that vomits and purges (as such) may by accident remove a distem­per; inasmuch as they inrage the Ar­cheus, by their venome, which grow­ing mad by reason of so odious a guest, rages to and fro without order or reason, falling out with what ever comes in the way, and (as in case of a fire in the City, the Pipes are broke up) so here the next alimentary moi­sture is made use of to blot out this tinsture of venom, the stomack turned up & down, the bowels torn and gri­ped for moisture, and in this general hurly burly, perhaps something that before was offensive, is cast out, and thus is the devil cast out as it were by Beelzebub, or as if a man should rid his breath of the smell of Onions by eating garlick: this is the myste­ry of the Galenists, which is little better then the mystery of ini­quity.

A Patient is troubled perhaps with an Ague, and the Doctor in the first place (some I am sure do) or­ders bloud-letting, that is, by striking a terror into the Archeus, through loss of the bloud, which threatens, and strikes at the root of life, indea­vouring to cause it to leave its rage, (which sometimes it doth on the score of terrefaction) but if this pre­vail not, then is either a vomitive or laxative poyson given inwardly (un­der the imposed name of a medicine) and by this the Archeus is brought as we may say (adrestim) and enfor­forced to play one game for life and all, hoping that in this commo­tion that is made, the Archeus with the poyson, may cast out what be­fore inraged it, and by being put in­to a greater danger, may forget or neglect what before provoked it to fury; as a man in imminent danger of his life, will forget or neglect the loss of his goods, which otherwife [Page 287]would trouble him sufficietly. I ap­peal to all ingenious men, if this be not a notable performance, and yet it is the whole of the Doctors craft; besides which he hath nothing but Juleps, and Lozenges, and such trin­kets, of which every Confectioner and curious huswife is better stored then he.

Whose method waves still from one extreme to another their potions, and doses (which they call Physick) being so cursedly loathsom, as if they were made to poyson Cerberus, insomuch that the sight of many purging potions is enough to make most men and women vomit, to sweeten which, their method stores them with cordial fopperies, of which may truly be said that of the Poet, ‘Spectatum admissi risum teneatis amici?’

Syrups of Clove gelly-flowers, [Page 288]with all sorts of Conserves, and Pre­serves, Marmalads, Quiddenies, and the like are of this list, which with Diascordium, Methridate, Alcher­mes, and Theriacle, distilled wa­ters, and the like, serve (if to nothing else) yet to multiply the Doctors Fees, and to enlarge the Apotheca­ries Bils, and that is enough for them who care for nothing else.

Well then, if this be not the way of curing diseases, what is? may a studious and ingenious Reader ask of me: I have hinted it before, and shall more fully insist upon it: I say adaequate remedies are to be studied for the cure of diseases, and by stu­dy they are to be found, such I mean, which will be to the extinguishing a disease, as water will quench fire.

And this I shall be bold to adde, that all the tricks that are used by the Galenists, (as they say according to their Method) viz. Bleeding, Vesi­cations, Scarifications, Fontinels, [Page 289]Cauteriés; Diaetical prescriptions, &c. are but silly poor shifts analo­gical to Adams fig-leaves to hide his nakedness: childish fopperies to de­ceive their abused Patients, and to make themselves appear diligent (cu­rendo) while they want adaequate re­medies that might be (morbum me­dendo:) therefore my brethren, as many of you as will be (medici) and not (ouratores) study and you will attain such Medicines as will get you both credit and honor, as also gain, and honest rewards from your Pa­tients. God hath not been wanting in bounty, if you will not be wanting in diligence: all his works are mer­cy and truth, and according to these attributes are the Medicines by him created and appointed, they are mer­ciful remedies, which will restore, not cruel drugs, which will only torment the body, and rob the sick party of their money, and sometimes their lives, they are true Medicines, which [Page 290]will actually perform what the Pati­ent expects, and the Physician pro­miseth, land not faithless remedies, which are only like a broken staffe not only to cause him that leans on it to fall, but also to hurt him with its splinters, this is the difference be­tween those which I commence, and the common medicines.

And as I instanced in the Feaver, so in this discovery of Medicines, I shall have eye to that instance, which is indeed a true touch stone to try any Physician by, continual Feavers be­ing analogical to the most violent spontaneously transient disease, and the Quartan being analogical to the most obstinate Chronical disease, (especially if Autumnal, and Hye­mad) insomuch that a medicine that will out all Feavers, continual land intermittent, at all seasons of the year even in the weakest constituti­on, yea although Hectical, will with the like ease cure all Chronick dis­eases.

Such affinity is between the Feaver and the Gout, that the latter is never without the former, a sen­sible Febricula either preceding or accompanying any rigorous Paro­xysme of the Gout; and few malig­nant Feavers, without pain in the head, back, or limbs, which is analo­logicall to the pain of the Gout.

And indeed what are all diseases, but so many and distinct furies of one and the same Archeus, which is variously provoked, according to the varieties of the occasionate peccant matter, or impressed Ideall chara­cter; on any of the viscera, from whence by irradiation of the anger of the Archeus, various parts are variously tormented, as the acciden­tall occasionate matter shall give di­stinction.

Therefore the highest and noblest way of medicine, is by pacifying the Archeus, to bring it to absolute quiet and rest, whereby it neglects [Page 292]that provocation by which it was incensed, and so the furious Idea being totally blotted out, it repents (as it were) of its former madnesse, and do Nature disposeth of the ex­crementitious product insensibly.

The preserving therefore in health, consists not in taking of poyson, to the end the Archeus, being another way more enraged, by an eminent danger immediately threatning the life, may be put into a hurly burly, in hopes that its fu­ry, with the poyson taken, it may throw out what ever was peccant before, but in keeping it from fury and rage if not already provoked, or otherwise appeasing it. And I appeal to all ingenious men, which of the two is the better method.

But this is the height of medicine, and is performable by the glorified, spirituated, and perfected Sulghurs, which by their eminent purity and perfection, and by their fermentall [Page 293]irradiation, at once mortifie what­ever is malignant in the body, by which the Archeus finding such powerfull assistance, begins to repent of its madnesse, that it should so disquiet it self and its whole habi­tation, about a thing so quickly ma­stered, and with the joy and jubile conceived upon its speedy help found, it cheers up all its parts, which seem revived, as the earth when after winter it begins to smile with buddes and flowers, and so the strength that a while before seemed decayed, appears in short time renued, this is the noble effect of these (truly Astral) medicines.

But to such who cannot attain to this height of Ast, (as truly all are not elected hereto) I shall advise other (more easily attainable) medicines, lest I should seem only to desire to Tantalize, and not really to benefit and profit the Reader.

The noble Helmont on such a question propounded, that if by purgations and by vomits, cures are not to be expected, how then they may be performed; makes this an­swer to his own question, to wit, that the ends are to be promoted. If saith he, any filth be in the first rooms or places of digestion, then Abstersives only are to be used, Na­ture easily and very safely perform­ing the rest. But if any filth be lodged more deeply, then volatile Alcalies are to be used, which cleanse the the body throughly, just as Sope cleanseth Linnen. The same advice I give to such as would be­come true Sonnes of Art.

There are noble Arcana's in Na­ture preparable by the great Dissol­vent, the liquor Alchahest, which are not for every one to command; although the liquor when prepared be of infinite vertue, yet would I not advise a young Artist so to dote [Page 295]on that search, as to neglect more easily attainable secrets, especially, since by succedaneous secrets the same diseases may be restored, al­though not with the same speed or universality, (one of the grand Arca­na's curing equally all diseases) yet in a little more time, and with greater care, as certainly.

I shall therefore here not speak of any Alchahestical preparations, that liquor being difficult to prepare, and rarely possessed, but shall come to the succedaneous Keyes of this Art, which any ingenious man may with industry (with Gods blessing) easily attain.

Although I must ingenuously pro­fesse that my mind was so fired with eagernesse after that secret, that I did for nigh ten years make it my main search, which so soon as I knew, and could prepare, my spirit was straightway so satisfied with the knowledge thereof, that I never bitherto prepared it.

For the way as I made it was very tedious, and it in making and using subject to chances, so that although it be (when made) incorruptible, yet the breaking of one Glasse will lose that which otherwise is immortall, nor can it well be used without ac­curate furnaces both for digestion and distillation, which required to the preparation of medicaments which are to be obtained there­by.

Of this Subject I have spoken largely in a peculiar Treatise on that only Liquor, and in another Trea­tise, entituled, The Art of Pyrotech­ny opened and discovered; and in a Treatise entituled, Truth asserted and maintained, or a Chymicall and Phi­losophicall resolution of certain que­stions sent me by one veyling him­self under the name of Philalethes Zeteticus. All which Tractates I purpose speedily to send abroad, so soon as I find what entertainment [Page 297]this Tractate will find in the World.

To which Arcanum if you cannot attain, learn saith Helmont to make Alcalies volatile, that by mean of them you may perfect or make your solutions of Bodies.

For fixed Alcalies according to Helmont's Doctrine are of wonder­full vertues, insomuch that he equals them in vertue to the great Arca­na's, as being so penetrative, that wherever they will not reach, no­thing else will: whose Doctrine I shall not repeat, but rather illustrate.

Nor shall I here speak but only briefly of this Subject, having in a peculiar Treatise entituled, de myste­riis Alcalium, spoken largely of the same, to which (as which I intend speedily to make publike) I shall re­mit the studious Reader for full sa­tisfaction.

However I shall in this place dis­cover so much (though very briefly) as may serve for direction to him [Page 298]that is industrious, by what he shall find here, to unlock many secrets of Nature, and those very noble as to the Philosophy of them, and usefull as to the application of them unto mankind.

Know then that Alcalyes are the the fixt Salts of combustible Con­cretes, fixed by the activity of the fire, which were (before burning) volatile, and meerly fixed in this act of conflagration. In these Salts the seminal vertue is totally extinct, (which is the proper operation of the fire, on whatsoever it can master and overcome) so that they have on­ly a Saline, Diuretick and abstersive vertue, which withall from the fire borrowes a fiery corrosive quality, in which respect it contains a little hostility and reluctancy toward the stomack.

Truth, I know many Chymists ac­cording to the sentence of Quercetan, do hold that the seminal principles [Page 299]are kept and preserved uncorrupt in the fire, but I rather Jean to the contrary judgement of Helmont, which experience hath often and sa­tisfactorily convinced me of.

I grant that Alcalies do differ one from the other (per genera & species) since the operation of each Agent is received by the Patient (per mo­dum recipient is) and so the uniform Act of burning in stones produceth one sort of Calx or Alcaly, in Oyster-shells another, in Trees a­nother, in Herbs &c. another, and yet this distinction doth not lie in the formal, seminal, Balsamick qua­lities of the Concrete, but in ano­ther quality, or other qualities, which are determined by the speci­ficated forms, although themselves in this act of determination expire, and leave the Salt, as to the first Al­calizate intention of kinne to all o­ther Salts, than are made effectively by Vulcan, yet distinguished from all [Page 300]others according to the capability of reception of the Agents activity in the Patient, whose specificated form gave the Alcaly a certain distinction in determination, although to its own extinguishment.

All then that remains in the Alca­li of the former Concrete, is but a very sleight modicum of the mag­num oportet, and so Alcalies do dif­fer each from other, although all of them in their primary intention, are of one and the same nature and qualities. Hence it is that the Alca­ly of Tartar hath deserved and got­ten the name of Respub. Alcalium; since whatever vertue is to be found in any Alcaly, may be found in and demonstrated from the Alcali of Tartar.

For the fire having no seminal power, it makes what proceeds from it effectively, though not efficiently, for the Salt to speak Philosophical­ly, doth in this act of Vulcan's fury, [Page 301]lay hold on its neighbouring Sul­phur, and both being before vola­tile, they of their own accord melt together into a Salt, and so fix them­selves into an Alcalizate Body.

Hence it is that Alcalies are easi­ly volatized, since their generation proceeds not from seminal begin­nings, but is a spontaneous Larva, which part of the Salt and Sulphur of the Concrete assume, the better to withstand Vulcans fury, as Mercury by bare circulation in the fire, will spontaneously assume the larva of a red (and somewhat fixed) Precipi­tate.

This is the processe of this Ano­malous Generation; yet is the pro­duct very noble, if especially this fixed body by art brought back again to a volatile substance.

Which is to be done very suc­cessefully by mean of vegetable es­sentiall Sulphurs (that is distilled Oyls) to which Alcalies have a very [Page 302]neer, nay an intimate affinity, which may appear first, by the unctuous Apperinesse of Alcalies. Secondly, by their ready mixture with any ex­pressed Oyl, between both which is made a Sope, being a neuter from both. Thirdly, by the greedy mix­ture of them with Sulphurs minerall, which are known to be unctuous, and of neer kin to Oyls.

Alcalies being thus volatized, become noble medicines, and of ex­cellent use both in their own nature, and to the making of other prepa­rations, of which I shall touch briefly, and so draw toward a conclusion.

Concerning this operation, Hel­mont hat given more light the a­ny that went before him, yet hath he written darkly enough, (although wondrous Philosophically,) which as many as understand him with me, will don esse

I must seriously professe, that for night seven years I made about two [Page 303]thousand experiments to this intent, but was always unsuccessefull, till pondering the words of that old Phi­losopher concerning this Subject, I found my errors and the truth like­wise.

And I do suppose that scarce the hundredth Artist will attain this secret, unlesse it be from him only who is the giver of every good and perfect gift, to whom alone be all glory and everlasting benediction.

For it is a rare thing to have any of these secrets communicated in form of receipts, or if communica­ted, yet so that much be left out in the direction, which, without pains, study, and sedulity will never be attained, so I did, and so all have done, who have been masters of secretes, and so I advice each desirous student in this Art to do. And for the help of such, I shall be as candid, as the Lawes of this art wil permit and allow.

Now forasmuch as I have under­taken the vindication of noble Hel­mont, and the explication of Nature according to those principles which eperience in the fire had taught him, I shall from my own experience also further illustate what was obscure­ly laid down by him, in reference to the preparation of noble medica­ments.

And as the fire taught Helmont to understand Paracelsus, so it hath also taught me to understand them both, and by it must every one that would understand Nature truely, and not notionally, have his Philosophy regenerated.

Concerning Alcalies, the noble Helmont saith, that being volatized, they equall the vertue of the most noble Arcana's, inasmuch as being indued with an abstersive and reso­lutive vertue, they passe even to the fourth digestion, and resolve all pre­ternaturall excrements and coagula­tions [Page 305]in all the Vessels. That they take away all filthy residence, which is in any of the veins, and that they do resolve all (though never so ob­stinate) obstructions, and so cut off the materiall cause of all apostema­tions, and ulcers both within and without. That their spirit is so penetrative, and efficacious, that whithersoever, it will not reach, no­thing else will. And in a word, that as Sope cleanseth linnen, so they cleanse the whole body, and cut off, and cleanse away the material cause of all diseases.

Their spirit is of an admirable dissolving quality, insomuch that it will dissolve any simple Concrete Body, and dissolving will be coagu­lated upon it, and borrow from the dissolved Body a specificated vertue, which having entrance into the Bo­dy, will actually cure deplorable and chronick diseases, as well as all Feavers.

This is the summe of his Doctrine concerning Alcalies, which is very true, and in which I can be a faith­full witnesse with him, that he hath born true testimony unto Nature.

Of which operation he gives some hints in two or thee places, one, where speaking of the Oyl of Cina­mon, how it may be made into Slat, he saith, that if that Oyl be mixed with its own Alcali, without any water, being circulated three moneths with an occult and secret circulati­on, it is wholly turned into a vola­tile Salt; of which elsewhere he saith, that it is a noble remedy for the Palsy, Epilepsy, &c.

And in another place, where he teacheth (in defect of the Alcha-hesticall preparation) to sever the Sulphur from Paracelsus Metallus masculus (that is Spelter, and is the Sulphur Glaure Augurelli) and to cohobate it with Oyl of Mace, Anise, or Therebinth, till it all come over [Page 307]the Helm in a fetid Oyl, and then to circulate it with an Alcali (as it ought to be) till it be turned into an Elixir of volatile Salt, and after to take away its fetor by rectifying it with good Spirit of Wine, this he commends, and justly, for a cure of very many (if not most, or all) chro­nicall diseases.

For explication of which Do­ctrine, let me admonish the Reader, that Salt of Tartar, or any Alcali, may be made severall wayes volatile, and each way yeelding noble medi­caments, yet one way far nobler then other.

Now of all wayes, that is the most inferiour, which is done by Oyls, as Helmont well notes, that of all Salts, those are most languid which contain the vita media of Sul­phurs, which he oalls (Sulphurum prosapiam) cap. 3. de Duelech, and therefore these Elixirs do follow the name of the Oyl by which they are [Page 308]made, and are called Sal volatile, or Elixir volatile, Cinamoni, Macis, Nucis Myristicae, Therebinthinae, &c. according as the Oyls are by which the Alcali is made fugitive, and though they are noble medicines, yet are they Specificks subordinate much to universall Arcana's, to which Helmont equalls, and that justly the Spirits of Salt of Tarrar, which are by a far more secret Art preparable.

Such are the volatile Salts made of Cephalike Herbs, as Rosemary, Sage, &c. which are commended by that Philosopher only, as parti­cular remedie in Feavers, yet such, that if given due time before the fit, in itermittents, on a fasting stomach, or at any time in continual Feavers, and sweat be provoked, they will never put a faithfull Physi­tian to derision.

Therefore I give all ingenuous Artists to understand, that Alcalies [Page 309]are noble Bodies, ordained by God for great uses to mankind, and may be handled as the artist pleaseth.

Many simple Mechanists know to take Oyl expressed, and with the Lixivium of Alcalies to boy it into a Sope, which is a (Tertium neu­trum) from both the Oyl and the Alcali. But when they have done this, they know not how to pro­ceed further with it, nor do our mo­dern Philosophers, although they think themselves wise men.

This is the lowest and most infe­riour way of preparing Salts, viz. with exprest Oyls which contain much heterogeneity in them, and are full of fuliginous vapours, (as may appear by their speedy growing rancid, especially if once heated) yet notwithstanding, in their union with Alcalies, there may be much of Philosophy learned, if it were but duly considered, and the effect pon­dered with its causes. Yet this I must [Page 310]say, that though the making of Sope be the utmost of the Sope-boylers work, it is but the first step of the Philosophers work, and indeed is but an Abortive in Philosophy, cau­sed by violent decoction, by which the Oyl and the Salt enter each o­ther in some measure, but do not radically penetrate each others pro­fundity, as I shall by instance make to appear.

For let the best Sope be distilled, with an acute water stinking of an Empyreum, will distill of an high coloured fetid Oyl, of a greenish ceruleous colour to view in a glasse. The Caput mortuum being elixated by warm water will give an Alcali, fixed as before (though giving an high coloured Lixivium) but the quantity both of Salt and Oyl, less then what was taken to make the Sope, and therefore considerable part of both, in this decoction into Sope, are turned into an Aqueous [Page 311]Liquor, which being redistilled, ac­cording to Helmont's prescription, from a fixt body, becomes insipid like to elemen all water, leaving the volatile Salt that was in the Spirit coagulated upon the fixt Body.

By which it is evident that the Oyl and Salt had not ingresse to each others profundity, and therefore part of each are separable from the other, the Salt in its Alcalizate, and the Oyl in its unctuous nature: by which may be concluded, that a centrall ingression was not made of each into other.

But as for essentiall or distilled Oyls, as of Therebinth, Mace, Nutmeg, &c. they by reason of their volatility, not abiding deco­ction, are with difficulty made into a Sapo, although by Cohobation upon a Lixivium, they will yeeld a Collostrum like to Tarre in colour, which will have the whole taste and smell of the Concrete, and the [Page 312]Oyl that distills over will be of lit­tle vertue, being thus robbed of its specifick odor and taste, this Col­lostrum will dissolve (in part) either in water or spirit of Wine, leaving part that will not dissolve, much like to Shoo-makers waxe: of this operation some make a secret, but it is only triviall, for though by it dissolved in Spirit of Wine, a good medicine may be made against wind in the stomack, yet it is not the Elixir of volatile Tartar, but a certain substance of the Oyl made by the fretting of the Lixivium in decoction, and swims upon the Lixivium, nor will be made by any industry to mixe with it; the Lixivi­um then is highly tincted, and possi­bly by long cohobation there might be made an union, but my patience would never suffer me to persist to see the utmost of that operation, especially when I knew a better way.

For to be ingenuous, I tryed se­verall wayes in pursuance of volatile Alcalies, which upon Helmont's commendation, and Paracelsus also, I highly valued, and next to the great Dissolvent made them my search, which I assayed to make se­verall wayes, which would be tedious here to tell of.

'Tis enough for the Reader, that he know that it is not sufficient for him to be able to make a Sapo with Salts and Oyls, for that is easie in exprest, harder in distilled Oyls, and at the best but trivial, forasmuch as the best Sapo, being distilled by a graduall fire, will give, besides a Spirit smelling of an Empyreum, an Oyl of a strong sent, and a Salt (in the caput mortuum) Alcalizate and fixt, which shews that this operation is but an abortive birth in Philo­sophy, nor is the spirit thus got by distillation that noble spirit of Tar­tar, of which Helmont and Paracel­sus [Page 314]glory, but it is a spirit, in which is very little of the nature of the Al­cali, and that but very languid, the nobler parts of both Oyl and Salts, being for want of union each with other, separable in their former na­ture, and qualities.

There is therfore a way far more secret, by which is made not a Sa­po, but a Salt in form of Sugar­candy, liquable in water or Wine, and volatile, in which are these no­table and very remarkable things.

First, that one parts of Alcali will turn two or three parts of Oyl into meer Salt, without any the least ole­aginity, save only a very small por­tion of the Oyl will be turned into a resinous gumme, distinct from that which is salificate.

2. This dissolves in a liquor, not as Sope, which makes a troubled suddy water, but as any other Salt.

3. This being boyled to a Cuti­cle, will shoot like to any other [Page 315]Salt, tincted according to the Con­cretes colour.

4. The sharpnesse of the Salt is totally mortified, and it becomes so mild, as not to offend the mouth, though taken alone.

5. The Oyls, though hot and of a very acute taste, yet they retain only so much raste and smell, as is inseparable from the vita media, so that the medicine is temperature, diu­retick, and insensibly Diaphoretick.

6. This Salt thus made is totally volatile, without leaving any fixed Salt in the Caput mortuum.

7. This may be done perfectly in ten weeks or lesse, in very great quatity, provided it be according to Helmont's order, done (sine aquâ, occuliâ & artificiosâ circulatione) or to speak plainly, that the digestion be made (in cintro profunditatis ma­tiria.)

8. The heat required ought ne­ver to exceed the heat of the Sunne [Page 316]in the Spring, that is according to the manner of Helmont's Essences, in which heat alone, by Art, the Salt receivoth a fermentall determination from the Oyls, and they on the other hand receive the same from the Salt, and so is made of both a volatile temperate Salt, of the vertue of each patent. For from the Alcali, it receives a vertue Diuretick and ab­stensive and from the Oyl a Balsa­mick Nature, by which it reacheth ever unto our Constitutive princi­ples, and in the way resolves what­ever preternaturall coagulation it meets withall.

9. This Salt thus elixerate is vo­latile so, as that it may be dissolved in water, and boyled up again with­out losse of vertue, in manner of Cremor, Tartari, Sal Ammoniack, Sugar, Sugar-Candy, &c.

10. By this means the Sulphur of any metall or minerall (that may be separated from the Mercuriality and [Page 317]distilled with Oyls essentiall over the helm) may be made into the form of an essentiall Salt; and that by being rectified with spirit of Wine (or with clean water) will lose its strong odor, and thus may be obtained a Medicine for most (or all) Chroni­call diseases.

11. This Elixir thus made, con­tains a communicable ferment to any other Herb, which being di­gested with it (dissolved in Wine) is by it turned into a volatile Salt, (except only the Faeces of the true vertue of the Concrete.)

12. This Elixir is an absolute Corrector of the venome in all ve­getables, which it mortifies imme­diately, insomuch that Hellebore, Aconitum, Hyosciam, Elaterium, &c. by bare mixing with this Elixir of volatile Tartar, become gentle suddenly, and this done, without any heat stronger then for the hatch­ing of an Egge, and by this Elixir [Page 318]in a short (but very artificiall) deco­ction may be made volatile Salts of such Herbs, which will not yeeld an Oyl by distilling with water, that is an essentiall Oyl, such as Hellebore, Jalap, Briony, Enula Campana, &c. which are noble Medicines thus corrected, having besides their own excellency the uni­ted vertue of the Elixir, which a­lone is a balsamicall Ens of admira­ble efficacy in deplorable cases.

Whoever then thou art that wouldest be a true Sonne of Art, learn to use Salts according to the true Philosophicall preparation of them, not as the foolish fort of Chy­mists do, by giving them as they are extracted out of their ashes, thinking no other work to belong to them, then by repeated filtration to make them as crystalline and pure as may be; for although they are noble Subjects, yet their Lixiviate Acrimony is somewhat hostile, and [Page 319]besides this they are unable in their fixt corporeous nature to passe be­yond the Vessels of the second di­gestion, and are cast forth by siege partly, but chiefly by urine.

But being volatized, they become balsamical tinctures, and familiar to our natures, and so are easily ad­mitted to have entrance even to our constitutive principles, (according to the nature of the Concrete, whose Crasis in its volatility it doth con­tain) and in their passage they clear the Organs of all offensive excre­ments, and by their gratefull odor they refresh the veins, and blot out all forain Idea's that are impressed on any of the viscera.

Now among all fixed Salts, there is none of greater vertue then Salt of tartar, whence it hath deserved to be called Alcalium Respublica, and among all Oyls there is none for its abstersive nature excells Oyl of The­rebinth, which is a limpid Oyl, ex­quisitely [Page 320]penetrative, and of its own nature eminently diuretick.

By means of this Oyl the Salt of Tartar is made into a volatile Elixir, Crystalline very pure, and temperate, retaining so much tast and odor of the Therebinth as doth follow ne­cessarily the vita media, so as that it may be barely distinguished, and that by an acute palate, this Elixir is mild without sharpnesse, crystalli­zing like to any other Salt.

And note, that in making this or any other Salt of an essentiall Oyl, when the digestion is compleat, and the Salt without the least oleaginity, will dissolve in water, that then the water which is first drawn off will seem a notable spirit, which yet is not the spirit of volatile Tartar; for that water being saved so long as the eminent taste remains, and when the Salt is nigh drie, put on it again, leaves all its tast behind, and is left insipid, and so at last distilled away [Page 321]without taste, then is that Salt to be distilled or sublimed for the obtain­ing of Helmont's noble spirit, by him and Paracelsus so highly commend­ed.

And thus courteous Reader, ima­gining your self to be Master of these clixerated Oyls, and essencifi­cated Salts (for all are made by one rule, and therefore learn one and learn all) you may desire to know what excellency is to be found in these beyond what is and may be seen in common medicines.

To answer; first, the way of ma­king the Salts is rather a common place then a single receipt, for make one, and make all the sorts of Essen­tiall Salts, so that thus you may commend Salt of Cinnamon, Mace, Nutmeg, Cloves, &c. for the cu­ring of the Palsy, Epilepsie, Con­vulsions, and many other rigorous and Chronick diseases.

But by first cohobating Sulphurs [Page 322]of Antimony, metallus masculus, &c. with an Oyl, till they come over the Helm, and then circulating these Oyls with an Alcali into an essenti­all Salt, will behad Medicines truly succedaneous to Alchahesticall Ar­cana's.

And thirdly, thus have you a Key by which you may enter the Closet of the most noble vegetable, sus­pending its virulency, digesting its crudity, besides which there is no preparation comparable to that of the Liquor Alchahest, to which this is truly and may be adjudged succe­daneous.

But that is most solemn, to wit, when the whole Concrete is totally and perfectly reduced into a liquid form, with distinction of all its he­terogeneities, in their severall colours, among which is alway one liquor, eminently distinguishab'e from the rest in colour, which is in substance but little, yet contains perfectly the [Page 323]very Crasis of the Concrete: this is the highest of vegetable preparations, especially where the body is resolved in a gentle tepidity, and the Oyl (in such Concretes which yeeld Oyl) separated from the Mercuriall liquor, and both from the Dissolvent, and be after in the same heat decocted into a Salt, which is their first Ens. However, this preparation made by means of elixerated Salts and Oyls, although as to the Crasis of the ve­getable, it advance it not to the dig­nity of that Essence which is made by mean of the Alchahest, yet the medicaments thus made are no whit inferior in vertue, excelling them in generality of Energy. For the li­quor Alchahest in its preparations is separated from the body dissolved, and so the Medicament expresseth only the vertue of the Concrete whence it was taken, which is more precise and singular, but here the E­lixir of volatile Alcali, together with [Page 324]the Balsamick tincture of the volati­zing Oyl, is united with the Essence of the added Vegetable, (as for in­stance, hellebore, black or white, Asa­rum, Opium, Zalap, &c.) whereby it is not only endowed with the speci­fick endowments of the additionall Concrete, but also is ennobled by the admirable Abstersive, and in a man­ner universall power of the afore­said Elixir, by which it is enriched with most excellent medicinal quali­ties, and becomes penetrative and in­gressive as Balsamick and volatile, abstersive, resolutive, and diuretick, and gently Diaphoretick, as saline and Alcalizate, and besides this spe­cifically intended and directed accor­ding to the particular vertues of its other compounded simple, (out of which it forms a reall Salt, void of all virulency, without any losse of ver­tue) by and from which it receives a more peculiar determination.

For between the Oyls essentiall [Page 325]and Salts Alcalizate, there is a fer­mentall appetite, whereby they close each with other radically and in the Centrall profundity each of other, which give not a Sapo, nor a Col­lostrum, (which are the triviall pro­ducts of erring operators) but a reall Salt, mild without Corrosivenesse of the Alcali; and temperate without the heat of the Oyl, which then be­ing of kin to Vegetalls, and thus fit­ted to them, becomes a due and pro­per Agent to salifie or bring to a Sacharine Salt any Vegetall with which it is mixed and Philosophical­ly decocted, that is in a Solar heat or rather an an mall warmth, wherein in about ten dayes or more as the quantity is, the whole substance will be transmuted into a reall Crystalli­zing Salt, in which the media vita of the Concrete only remains, retaining the whole Crasis or vertue not in the least diminished, and so the efficacy of the Species or Concrete contracts [Page 326]an intimate union with the Salt or Elixir of Tartar volatile, and both conspire to the performing of really wonderfull Cures.

These tincted Crystalls if you put into pure spirit of Wine, and digest them in a gentle heat, the spirit by reaffusion, and powring off, as oft as it is tincted, will extract the whole tin­cture of the Vegetable, leaving the Salt behind robbed of the tincture, by which it may be gathered that the Salt and the tincture are centrally di­stinct, though they have centrally wrought each on other, yet not so as to contract an union each with other.

The spirit of Wine then distilled off in a gentle heat, the tincture will remain, and is the whole Crasis of the Concrete, which is a noble pre­paration for such Concretes, which are Balsamicall and odoriferous, where the tincture is desired free from the mixture of the Salts, as to wit, in such cases, where bare refresh­ment [Page 327]without Abstersion is desired and required.

Thus is made the most noble A­roph of Helmont out of Satyrion, and may be used either the tincture alone, separated from the Salt by ex­traction with spirit of Wine, or mix­ed with the Elixir, which I rather approve and choose, unlesse in case where the Back is to be strengthned in women afflicted with wasting, otherwise the Abstersivenesse of the Saline Elixir promotes the cure for the Nephritis and Stone, or gravell of the bladder, wonderfully.

And now my decocting Apothe­caries, where are you? Come in upon the Stage with your decoctions, Syrups, Electuaries, Lochsana's, Boles, and the rest of your Trinkets, and bring your Masters the Doctors with you to plead your cause and to mantain and defend you.

The Doctors say of me that I am a Mountebank, and want method, and [Page 328]I say of them, that they are Metho­dists, and want Medicaments. Not that you want drugges or slops, you are confessed by all to have more then enough, but yet for all that, in com­parison to true Medicaments, you have nothing that truly deserves to be named so.

Blessed be God that I am igno­rant when it is a sit time to let blood to preserve health, when to take it away to restore health, when to give poy sons to purge, in expectation that Nature being forced to play a despe­rate game, and reduced to a forc't put, may winne that by adventure, which you by all your Art cannot ascertain her with safe and speedy remedies. But this I know, namely, to cure those diseases by most cer­tain speedy, and safe Medicaments, which you by your method despair of.

Your method only teacheth you when your Medicaments are put to [Page 329]a Non-plus, to have recourse to such things which my judgement disap­proves, and therefore my Consci­ence abhorres: my method teacheth me what diseases such and such Me­dicines will restore, and where the disease is more deeply rooted and obstinate, it furnisheth me with more commanding Arcana's.

If the peccant occasionall matter be only in the Concave of the first Vessels, as the stomack, Pylorus, Du­odenum, &c. although the Symp­tomes be never so violent, yet with Abstersive things I undertake the Cure, and perform it; such is the forenamed Elixir, either per se, or specificated with any Abstersive Simple.

The most Abstersive Simple that I ever knew among the whole num­ber of Vegetalls, is Opium, which of it self is a Narcotick deleteriall ve­nome, but by means of this elixera­ted Salt it loseth all those odious qua­lities, [Page 330]and is a most powerfull sudo­risick, anodynous eminently and cures all Feavers though never so acute, and all Agues, yea, although Quartans and Autumnall, which it helps by continued taking, in no long time.

In the correction of which it is observable, that only a feculent sedi­ment is separated, and the rest is total­ly turned into a volatile Salt, which is not to be excelled in the whole ve­getable Family. So corrected, it is most safely administred to the quan­tity of 20 grains, & is so far from cau­sing sleep, compulsively, that it with­holds from sleep, especially where the party affected is troubled with a Cough, but against a Cough it is so powerfull, that very well wrote Hel­mont concerning it. Felinem illum Medicum qui novit lethalia ab Opi [...] separate cum retentâ potestate agendi in Duumviratum. Happy is that Physitian who knowes how to sepa­rate [Page 331]the deadly qualities which are in Opium, so as that it may retain its ver­tue of acting upon the Duumviratus.

For this Simple thus corrected, by its innate specificated quality doth work on the seat of life, pacifying the Archeus without the least stupefacti­on, but rather keeping the Patient awake, and provoking sweat either moderate or more strong, as the strength of the party is, and the ma­lignity of the disease.

Thus it extinguisheth all defluxi­ons (called catarhs) and on that score is a certain remedy for fluxes, either bloudy, or not, all Coughs (not brought to their highest exasperati­on, or most intimate rooting) in a word, it resolves by sweat and urine the cause of many diseases, which are not too deeply fixed, and where it will not reach, only a great Arcanum will.

To be brief, many diseases, carry­ing the face of an Ague, or the like [Page 332]distemper, may sometimes be beyond this Medicines cure, yet even in such it will give ease, and where it will not throughly extinguish the malady, there let higher Arcana's be used.

Of all Vegetable remedies correct­ed, this only that I know works by vomit, which (with some only) it causeth the next day after its taking, I usually advising it after a very light supper to bed ward last, (because it is Diaphoretick) and the next morning it causeth a spontaneous vomit, with little sicknesse or nauseousnesse.

It binds the body for most part, and so not at all times to be admini­stred, but with other advise added, to supply what is defective in it, 'tis sple­netick in operation, and an admira­ble remedy against wind in the sto­mack or bowels, as also against Hy­pochondriatick melancholy.

The some way Hellebore correct­ed is a noble remedy against ling ring Quartans, and so I could instance in [Page 333]very many Simples, but that time will not permit my enlargement here.

Only this for a close I shall admo­nish, that this Key being had, the noble Energy of all Vegetables will be at command without the least footsteps of virulency, and so a man may be his own experience (with very much safety) trie and satisfie himself, of what my experience will not per­mit me to write, nor will my time allotted allow me to mention so far as my experience hath gone.

And by the way as an admonition to our wise Masters of this science, I shall mind them, that in the whole Vegetable Family there is not a sim­ple comparably so Diaphoretick as Opium, which they account of all Vegetables the most cold, in which let them learn from me, that the Narcotick virulency may be separa­rated, without altering the specifick vertue in the least, and then it is ano­dynous with much pleasure to the [Page 334]Patient, and a help for great mala­dies, giving case and comfort in most, but prejudiciall in none, (save only an obstinate costivenesse) it being the specifick quality of that medicine to bind the belly, which it doth in most, yet so as to appear like a purge to some, but those very rarely.

In Zalap, Rhabarb, and all purga­tive Medicines so called (or rather vegetall poysons) it takes away the virulency totally, without the least remain of the same, and is then either Diaphoretick or Diuretick, or rather both, without any molestation to the Patient, and thus a certain remedy for all acute, and many Chronicall (not too highly graduated) maladies.

If any then demand of me an ac­count of my mystery and method, I answer: By the Symptomes I judge of the disease, and according to the strength of the Patient, and the rigor of the distemper I order my medi­cines accordingly.

Acute diseases, and many Chro­nicall not too highly graduated I cure by the Elixir of volatile Tattar alone, given in Wine, or else specifi­cated with some Vegetable, as I see occasion. And with the blessing of God can promise the Patient cure to their comfort, and perform it to my own credit.

But where either the disease is too high, or Nature too succumbent, there I volatize Sulphurs by essenti­all Oyls, and make them into Elixirs, and after given them a specification from restorative aromatick Balsoms.

And yet beyond this there is a way to make such a spirit of Tartar which is second to none but the great Dis­solvent, of which I shall not speak here, having already transgressed the bounds prefixt to this Treatise, and besides in my other Treatise concer­ning the Art of Pyrotechny, it is fully handled, and with as much can­dor as can be expected.

I shall at present conclude, advi­sing the Captious Reader either to mend what I have done, or to for­bear his censure; and the studious Artist I shall advise to go on in his begun task with cheerfulnesse and diligence; for true Medicine is a se­rious and weighty matter, according to the Poet,