such a Balsam which not but by its own Phantasie becomes also Medicinal Magnetical and is also an attractive of all the strange quality out of the Body whose fresh Blood I say abounding with Spirit is carried unto it whether it shall be that of a Man or of any other living Creature The Phantasie therefore is a returner or reducible and Ecstatical from part of the Blood that is freshly and most newly brought unto the Unguent but the magnetical Attraction begun in the Blood is perfected by the medicinal Virtue of the Unguent But the Unguent doth not draw the infirmity of the Wound unto it self that it may be made a Pandora's Box but alters the Blood newly brought unto it in its Spirit makes it Medicinal and stirs up the Power thereof From thence it hath a certain medicinal and magnetical Virtue which returns unto its whole Body to cure its Cousin German the Spirit of the Blood throughout the whole Man To wit it sucks out the sorrowful Impression from the Wounded party and expels it being ready to perish by its medicinal Power and commands it forth which medicinal Virtue being the conqueress of the Malady is stir'd up partly in the Blood and is partly also generated in the same by the Unguent to wit by the Spirit hereof thus commanding over the Spirit of the Blood by its own Phantasie that is by its created Endowment Otherwise the Blood putrifying with its entire Faculties or Vigours under the enclosure of an Egg-shell and the Spirit thereof being now as it were freed from its Fetters through the foregoing Putrefaction drawes by the mediation of the Mummy of a Dog and really translates the Grief which sits in the Phantasie and astral Virtue of the Filths of the Sick into the Dog himself that eats it Indeed for no other Cause than because the Magnetism is not perfected without the interposing of the Balsam of the Oyntment We have also observed that if a wounded Man happen to have received many Wounds at once it is sufficient that Blood be had only out of one of his Wounds and indeed that by that one endeavour the rest of the Wounds are cured also because that Blood keeps a concordant Harmony with the Spirit of the whole and draws forth from the same the offensive quality communicated not only to the Lips of the Wound but also to the whole Man For from one Wound the whole Man is wont also to grow Feverish I have hitherto deferred to make manifest a great Mistery namely to shew to our hand that in Man there is placed an essicacy whereby he may be able only by his beck and Phantasie to act out of himself and to imprint a virtue a certain influence which afterwards perseveres or constantly subsists by it self and acts on an Object at a very far distance by which onely mystery those things which have been spoken hitherto concerning the Ideal entity conveighed in a Spiritual fewel and departing far from home for to execute its offices concerning the Magnetism of all things begotten in the Imagination of man as in that which is proper to every thing and also concerning the Magical superiority of Men over other Bodies will come to light It is a clear truth and manifest without controversie that of Steel is to be made a Needle which by the touch of a Load-stone shews the Pole or North-Star to Sailers but in vain is the Steel hammered into a Needle and placed on the Marriners Compass to point out the Pole if a due rubbing of the Loadstone upon it hath not gone before Which things seeing they are undoubtedly true it is now convenient to frame a Marriners Needle onely by a Magnetical beck On the Anvil therefore whereon the Needle is hammered out of Steel let the North Point be marked out and that in a straight Line then stand thou the Vulcan with thy back towards the North that when the Steel is drawn under the Hammer for making of the Needle thou mayest draw it towards thy self and the North. I say therefore that such a Needle so made shall without any other help observe or point out the Pole and that indeed without any wonted variation which is a great Mystery Moreover the Needle which is made upon the said Line by chance and without the knowledge or intent of the Workman is void of that quality and doth not observe the Pole From hence it consequently follows that the Imagination of the man that frames it doth as it were in that moment of the Needls Nativity when as now indeed the greatest heat or glowing of the fire hath ceased and as yet under an obscure redness of the Steel imprint this kind of Magnetical faculty and that indeed on the Steel or an appropriated subject But not that the Heaven doth then make that impression because then it also should influx it self into the Steel without the intention of the Smith which is false for if the Heaven should give forth its influence at a certain Hour and Position now might the Characteristical or Notary and Sigillary or sealing Science of the Stars triumph which we pass by But the Constellation which flowes into the Steel and perhaps every Seal or Impression flowes from the Microcosmical Heaven that is from our Olympus or the Heaven in us Therefore in vain have been those Seales which were not stamped by the Magitian exalted in his Phantasie or Imagination for inferiour Entities and Phantasies are constrained to give place to ours Whereby a wise Man shall bear rule over the Stars to the command of whom the Parent of things hath subjected whatsoever is concluded in the Circle of Heaven What things have been alledged concerning the Phantasie making this Impression on the Marriners Needle I have learned from the Testimony of many also from my own experience and shall be confirmed ten thousand times to be true by the experience of every one that is willing to make trial thereof So indeed Asarabacca and the tops of Elder hearken to the commanding Imagination of the Cropper who imprinteh on the plant but this Magnetically on the absent leaf seeing otherwise the leaf being boyled as the Needle that was re-heated in the fire and administred as a Potion the virtue of the Phantasie imprinted on it would perish if the Magnetism were not cherished from the entire plant That blood which is boyled and ready to be eaten doth as yet contain the Soul is true But that virtue consisteth not from the impression of the humane and external Phantasie but from the proper endowment of its own Phantasie After this manner also a Nail Dart or Arrow that is thrust into the heart of the Horse withholds the Spirit of the Witch and conjoynes it with the Mumial Spirit of the Horse whereby they may be roasted together that by that torment as by a sting the Witch her self may be bewrayed and that at length she that is offensive to God destructive to mortal men may by the
whereby they might have something to admire at and talk of to deceive the time as they say and so to neglect the Tree of Life which is appointed for the healing of the Nations But rather that man having eaten of the forbidden Tree of Knowledge of good and evil and having experimentally known evil whereby he is expelled from the Tree of Life which before the Fall was his food and is become captivated in Understanding Will and Affections from whatsoever may be known of God either within in the light of his Immortal Mind which by Creation was in the very Image of its Creator or without in his visible Creation in whose invisible Power and Unity all things consist and subsist might come to know himself and his Creator in the Unity of the Spirit and all other things in that Unity so neither was it translated into our Mother Tongue to any other end than that naked and simple Uniform-Truth might appear to the confounding of that which appears to be Truth but is not but is masked various compounded and confused whose false Plea is Antiquity and chief support the self-ends of Ambition and Avarice It is a saying in the Scriptures He that is first in his own Cause seemeth just but his Neighbour cometh and searcheth him Also That the rich man is wise in his own conceit But the poor that hath Understanding searcheth him out How truly these sayings may be applied unto this Author with respect to the Schools both of Logick Natural Phylosophy Astrology Theology and in particular those of Medicine both as to the Theorie and Practick part thereof I may singly refer the judgement thereof unto him that hath the least measure of true Understanding without any further enlargment because such a one who with the Lamp or Candle of God being lighted in him whereunto the Author bears his Testimony in opposition to blind Reason in the Chapter of the searching or hunting out of Sciences is able to see in his measure eye to eye or as Face answereth to Face in a glass Nevertheless for the sake of some simple-hearted Reader who though not yet come unto such a discerning so as to separate the light from the darkness may notwithstanding truly hunger and thirst after the knowledge of the Truth I shall speak somewhat That the Schools of the Gentiles have had their time is well known wherein they have become vain in their imaginations exercised themselves in vain Phylosophy and opposition of Science fasly so called as the Apostle Paul observeth and whereof he admonisheth the true Christians as to take heed they were not deceived by it And although Histories mention That at the coming of the First-born Son into the World whom all the Angels of God were to Worship the Heathen Oracles at Delphos and elsewhere were struck dumb and gave no Answer as a sign that all Falshood false Voices deceitful Juggles vain Inventions c. were to give way and be abolished at the appearance and rising of the Day-Star and Sun of Righteousness on and over the Earth the Star of which Star the Wise men of the East saw and by its direction came to Worship the Child laying down all their wisdom at his Feet for a lively token that all true Wisdom and Science was to be received from him in whom all the treasures of Wisdom and Knowledge dwell and not by the dim and dark illustrations of mans own Reason and Discourse Yet such hath been the subtilty of the fleshly Serpent that under the pretence of owning and professing the Name of Christ he hath taken up in his Paganish means and instruments to build withal calling the dregs and dross of the Minerva of the Heathenish Schools Hand-maides unto Divinity and true Principles of Medicinal Science but this counterfeit fiueness can no longer dazzle or blind the eyes of those unto whom God hath given eye-salve that they may see and gold tried in the fire for such are able to discern an Image from a Man and true and pure Mettal from counterfeit Coyn so that the abettors of such deceits shall proceed no further but their folly shall be made manifest to all men forasmuch as that which alone tends to the healing of the Maladies of mans Spirit and the breaches there which Sin hath made is seated in the Invisible Life of God as is applied thereunto as a Remedy by the virtue of Christs Blood alone who is the Lamb of God and a quickening Spirit And so also seeing that which tends to the Healing of any Disease Radically in the Body is the Internal Faculty or Property seated in the first Being of Medicines which by due preparation being uncloathed of their gross corporeal cloathings are made fit to be applied by the Wisdom of a true Physitian unto the Archeus or vital Air of the Body wherein its Diseases Radically dwel not in Relolleous qualities nor in feigned Elementary complexions as in the following Treatise is clearly manifested And so that nothing can be a true Handmaid unto Divinity or Medicine but the gift of him who is Lord of the whole man And that which gives the Children of Wisdom an ability to justifie Wisdom her self and a Power to judge and condemn the Wisdom of this World whether it be conversant about things Visible or Invisible things Temporal or Eternal is the Son of God by whom the World was made and all living Souls created even the everlasting Father of Spirits who hath committed all judgement to the Son in whom they all subsist who filleth all in all this Son of God is the Eternal Eye of the Father which runs thorrow the whole Creation beholding the evil and the good it is that Eye which knows and sees the essence and frame of all things it doth not behold any thing in its essence to be evil because every thing in its Essence and Being is good and that because it is one and true but that which is double varie-form seeming or false that it sees to be evil and that is the fleshly and sensual apprehension and desire in man which vailes or taints his Spirit of Understanding and Will that they are not able to give a right tincture or rightly to apply themselves unto Objects intelligible or desirable whereby irregular and evil effects in Word Action and Conversation do visibly appear even as an Engine whose innermost Spring or Wheel being defective all its other parts and motions are out of order for the Body is but the Shell or Vessel of the Spirit That eye being opened in Man or Candle lighted so far as it is lighted or opened makes first to behold the evil and the good and the evil from the good in a mans self and so far as he doth this he is truly said to know himself for he consists of darkness and light till by a holy war the light hath comprehended the darkness The truth of this is not to be disputed for it hath been experimentally
in the Dutch Idiome is Litch-aem as if to say a Vessel of Light having obtained a Spirit and Soul from him And one thing ought to be made of these the Body Spirit and Soul ought to be sanctifyed Hy-lichzijn he shineth or Blessed Sal-lichzijn he shall be shining but if not the Vessel and Spirit must needs be damned Wise Men We observe or take notice that thou endeavourest to express thy self to be threefold but not a Unite and thy Spirit to be Darksome or Lightsome the darkening of it to proceed from the Flesh which is earthly deadly and obscure the illumination or enlightning of it it shall attain by the Spirit by beaming in emptying out and subduing the Darkness But we covet to hear whether there be a third thing because thou namest the Light of the Vessel and a Soul are there two diverse Lights or at leastwise do they constitute or make one Light of one Light Mercurius there is one only Eternal Light Entirely and Eternally Externally and Internally in all Parts because the Life Eternal and the whole Eternal Part was inspired into Man by the Almighty God even as Moses testifies in the second Chapter of the Book of Genesis Man was made into a living Soul which Soul made or constituted the seventh Day as is demonstrated in the very same Chapter Therefore the Heavens and the Earth were perfected and all the Ornament or Dress thereof And God compleated Work which he had made on the Seventh Day and he rested on the Seventh Day from all his Work which he had made and he blessed the Seventh Day and sanctified it Because therein God had ceased from all his Work which he had created that he might make to wit Man into a living Soul Wise Men If this Light be the Seventh Day what dost thou think of the Six foregoing Dayes and of that which is extant in the eighteenth Chapter of Ecclesiasticus He who lives for ever created all things at once Mercurius In the Beginning God created all things the Heaven and the Earth and whatsoever was created the wich Moses at the entrance of Genesis comprehends into the First Day where he denotes the making of the other five Dayes Saying In the Beginning God created the Heaven and the Earth but the Earth was empty and void and Darkness was upon the face of the Deep and the Spirit of God was carried upon the Waters And God said let there be Light and Light was made And God saw the Light that it was good and he divided the Light from the Darkness And he called the Light Day and the Darkness Night And the Evening and Morning was made one Day Insomuch that Man doth constitute the Sixth Day which Dayes were distinct from each other whereby Man may know himself what he is what he is to do and what Power he hath or may have by his Spirit as a Man not likewise as a Soul over the foregoing Dayes or created things as it is found in the aforesaid Chapter of Genesis And God said Let us make Man according to our own Image and Likeness and let him bear Rule over the Fishes of the Sea and over the Fowles of the Heaven and over the Beasts of the whole Earth and over every creeping thing which is moved in the Earth Wise Men Thou dost satisfie us and besides dost also over-signifie that Man was the sixth Day and that he seperated the Light from the Darkness on the first Day which Light or Spirit he called Day and his Blood Flesh or Darkness he called Night which Evening and Morning constituted the sixth Day and so consequently the other five although according to every ones peculiar Nature But dost thou make no mention of the seventh Day Mercurius The seventh Morning Light or Life is the Spirit of God it self even as was said And therefore in Moses his description of the seventh Day it is not expressed that the Evening and Morning was made the seventh Day as in the six precedent Dayes and that for this Cause because there is no Beginning or Evening granted to be in God the Father because he is he who Is what he is but it is so accounted because on the seventh Day he inspired into Man his Face the Breath of Life and this man became into a living Soul so that of Man and the Breath of God the seventh Day was made Wise Men From thy relation we have fully understood the Beginning and Ending of the first Day and of the sixth Day following with the seventh Day not ended that Man was conjoyntly made into a living Soul But we desire to hear what Moses will have to be meant by the Word In the Beginning Mercurius The Beginning is God the Son by whom in whom and from whom the Heaven and Earth were created as the Evangelist John doth most exceeding evidently testifie in his first Chapter in these Words In the Beginning was the Word which with the Dutch also sounds Woort that is Fiat or let it be done and the Word was with God and God was the Word This Word was in the Beginning with God All things were made by him and without him was nothing made In him was Life and the Life was the Light of men And the Light shineth in Darkness and the Darkness hath not comprehended it There was a Man sent from God whose name was John This Man came for a Testimony that he might bear witness of the Light that all men through him might believe He was not that Light but that he might bear witness of the Light That was the true Light which enlightneth every Man that cometh into this Word He was in the World and the World was made by him and the World knew him not He came into his own and his own received him not But as many as received him to them he gave Power to become the Sons of God to these who believe in his name who were born not of Bloods nor of the Will of the Flesh neither of the Will of Man but of God And the Word was made Flesh and dwelt in us and we saw its Glory as the Glory of the only begotten of the Father full of Grace and Truth John gives his Testimony concerning him and cryeth out saying This was he whom I said he which is to come after me was made before me because he was before me And of his fulness we all have received and Grace for Grace Because the Law was given by Moses Grace and Truth was made by Jesus Christ No Man hath seen God at any time The onely begotten Son who is in the bosom of the Father he hath declared him Wise Men Now we have perceived this Testimony of Saint John that it contains every thing serving to perfection but deliver thy Opinion unto us after what manner thou art like unto Adam and in what respect in him and how thou hast proceeded from him Mercurius Before that man was made into a living
lesser thing according to her Body not likewise according to her Spirit and Soul For these she holds from Adam which are Eternal and Permanent and a Part whereof Eve Possesseth and all that even as all their Parts are Eternal even as was said Now in a further consideration or avouching of the Premises thou shalt find that Women do therefore suffer monthly Issues or Menstrues serving for Propagation because they ought to beget a man as to the Body in that respect as was said Wise Men We acquiesce and moreover through occasion of two Words which thou from the Dutch Idiome hast considerately produced thou recallest two places of Scripture unto our remembrance one rehearsed by the Evangelist Mathew in the twelfth Chapter where Christ saith to the Pharisies He that is not with me is against me and he that gathereth not with me scattereth Therefore I say unto you Every Sin and Blasphemy shall be forgiven unto Men Flesh but the Blasphemy of the Spirit shall not be forgiven And whosoever shall speak a Word against the Son of Man it shall be forgiven him but he that shall speak against the holy Spirit it shall not be forgiven him neither in this Age nor in that to come Either make ye the Tree good and its Fruit good or make ye the Tree Evil and its Fruit Evil for truly the Tree is known by the Fruit. Ye Generation of Vipers how can ye speak good things seeing ye are Evil For from the abundance of the Heart the Mouth speaketh The other is mentioned by Luke in the third Chapter after the citing of a place of the Prophet Jsaiah who saith And all Flesh shall see the Salvation of God Therefore be to wit John the Baptist said unto the Multitude which went out to be Baptized of him Ye Generations of Vipers who hath shewn you to flee from the wrath to come do ye therefore Fruits meet for repentance and ye shall not begin to say We have Abraham for our Father For I say unto you because God is able of those Stones to raise up Sons unto Abraham Which two Words are also repeated in these two Texts not badly agreeing with the signification of the Dutch Word and thou shewing unto us by all thy demonstration that the Serpent so called which seduced Eve and her Spirit was certainly her own Flesh and Blood which desired the Fruits of the forbidden Tree and spake to her Spirit for that end so that the name of Serpent is not only accounted the Serpent but as well the Serpent a living Creature as a Man according to the Flesh the which is also moreover seen in the Infancy or Old Age of a Man or when the Spirit is weakened that he is and doth become a Serpent Wherefore after God had committed unto man the dominion over the living Creatures over all the Earth and over every creeping Animal which is moved in the Earth this last Dominion is the greatest whereby he ought to work his own blessedness that which thou shalt more cleerly make manifest from the Text assoon as leasure shall permit for now we hasten because half of the second day of those prefixed hath soon passed away therefore proceed thou and hasten and declare unto us the difference between thee and Adam when he was to strive against his Darkness whereby he as well as thou might have subdued it Mercurius In no other thing besides that Darkness was increased in man by the touching of the Fruits and eating of the forbidden Tree in so much that Darkness holds the prize against the Light and doth now possess it even as in Adam the Light in Adam did possess his Darkness and did illuminate it before his Fall Wise Men How comes this to pass Mercurius This hath come to pass through a Fermenting or Leavening Contagious Darksom and Deadly or Destructive eating Wise Men What wilt thou insinuate thereby explain thy self by Similitudes Mercurius As Darkness was in the face of the deep before that the Spirit of God was carried upon the Waters in like manner thou shalt find a certain Vessel or place which being shut up or hoary and filthy doth even in a very little time render all that which is cast into it alike stinking or rank and surther to infect it neither doth any thing of the first more principal Ferment and Filthiness depart Moreover that it may be demonstrated that this filthy place is also darksom is well learned by those that pertain to Wine-cellars who being desirous to know and experience whether a Hogs-head be hoary or filthy or no do open its mouth and by an End do let in a burning Candle and when the Vessel shall be clean and infected with no Muck or Filth the Candle being let down athwart it will remain burning until its own begetting Vapour doth choak it self but if the Hogs-head be filthy the Flame or Light cannot pierce through the Orifice of the Hogs-head unto the thickness of the Wood. Therefore it manifestly appears that the darkness doth also uncloath or discover it self and make other things darksom just even as the Light doth operate and that when the darkness doth overcome the Light or the Light overcome the Darkness These and the like Darknesses must needs be before all Light and by how much the more stable they are by so much the more stable also is the Body arisen from thence Now it is further to be noted that as a temporal Light doth illustrate out of it self one thing more largely than another according to their stability magnitude or increasing in the like proportion and manner the darkness powers forth its Beams out of it self as was shewn also as a burning and consuming Fire can by its Light enflame burn and stir up many Seeds into a growth or increase according to the rate of their more stable Nature that which I take notice of thou shalt evidently perceive by this Experiment it is seen and felt that by how much the nearer a Fire is kindled by so much the more it shines or enlightens and heats now this heat and brightness is one and the same thing as long as it is in the Fire as by a collection of those hot beams through the help of a certain burning glass may be proved whereby the hot beams are again collected and are made like unto those which exist in the Fire to wit hot and burning ones now when we permit a temporal dispersed and decaying Fire freely to burn we shall discern by the Light which shines forth through the Fire that other created Bodies are burnt at diverse distances from hence to wit in the nearest Body the more stable and combustible one and as the beams are diffused so far also the heat is diminished and will enflame the less stable created bodies The reason is because that which is soon made must needs also have that which soon perisheth wherefore cold and moist Regions do bring forth larger Fruits than hot and
or glassen Bell doth shew that a great part of the Sulphur being untouched by the flame ascended upwards the which is again seperated safe from that Liquor by rectifying For Sulphurs or fats although they are many times distilled by any degree of the fire yet they do alwayes remain fats and even do retain their nature as long as they do enjoy or obtain the seed of their composed Body The which when as the flame or artificiall death hath touched they straightway flie over into Gas but not into water For that every Gas doth as yet retain some condition of its composed body For smoaks of the flame do differ by their generall and speciall kindes which surely should not be if they should immediately depart into their first Element The fire indeed destroyeth simply but it generates nothing for why seeing it wants the power of a seed and those things which it cannot destroy those it at leastwise seperateth or leaveth untouched and in this respect they are called fixt bodies But the fire doth not prevail in that as to exchange that which is in it self materially water into Air for otherwise it should have the seed of the Air. It is also sufficiently manifest before that water is made air or air water by no help of art or nature Therefore Wood since it is wholly of water its ashes and likewise Glasse shall be of water But that the Gas of Salts is nothing but water the following Handicraft-operation proveth Take equall parts of Salt-peter Vitriol and Alume all being dried and conjoyned together distill a Water which is nothing else than a meer volatile Salt Of this take four ounces and joyn an ounce of Sal armoniac in a strong Glassen Alembick confirmed by a Cement of Wax Rosin and Powder of Glasse being powred most hotly on it straightway even in the cold a Gas is stirred up and the Vessel how strong soever it be bursteth with a noyse But if indeed thou shalt leave a chap or chink in the juncture of the receiving Vessel and after voluntary boylings up thou shalt distill the residue thou shalt finde a water somewhat sharp the which by a repeated distillation and an additament of Chalke is turned into Rain-water Therefore one part of the Salts yielded into water but the other part into Gas But the Salts that fled away by a Gas are of the same kinde of nature with those that were reduced into water therefore the Gas of Salts is materially nothing but water But the Gas of fruits I have likewise already shewen to be nothing but water as arising immediately out of water So the Raisin of the Sun being distilled is wholly reduced by art into an Elementary water which yet being new and once wounded or bruised much new Wine and Gas is allured or fetched out If therefore the whole Grape before a ferment be turned into a simple water but the ferment being brought a Gas is stirred up this Gas also must needes be water Seeing the disposition of the ferment cannot form air of that which is materially nothing but water Therefore the unrestrainable Gas of the Vessel breaks forth abroad into the air untill it being sufficiently confirmed and by the cold of the place spoiled also of the properties of its composed body passeth over into its first matter and in the air the seperater of the waters it recovereth its antient and full disposition of the Element of water But exhalations which in the account of the Schooles are the daily matter of Windes Mists Comets Mineralls Rockie Stones saltness of the Sea Earth-quakes and of all Meteors seeing they have no pen-case or receptacle in nature nor matter sufficient for so great daily things and those for so great an heap they are wondrous dreams and unskilfully proportioned to their effects And therefore I passe by these unsavourinesses or follies of the Schooles by pittying of them At leastwise it followes that if Rockie Stones if all Mineralls do proceed from exhalations and being now fixed do resist the Agent which should bring them again into an exhalation there shall be in the remaining Earth matter for new exhalations producing effects of so great moment Especially because scarce any thing exhaleth out of the saltness of the Sea and such is the aptness or disposition of heat that it scarce stirs up exhalations unless it hath first lifted up all the water by vapours What matter therefore shall be sufficient even for daily Windes alone Truly it is altogether impossible for the Schooles to have known the nature and likewise the differences causes and properties of Bodies for as many as have set upon Philosophy without the art of the fire have been hitherto deluded with Paganish Institutions At length I have written touching long life that the arteriall Spirit of our life is of the nature of a Gas Which thing is seen in the trembling of the heart swooning and fainting For how much doth it die to a lively colour to a vitall light and to a swollen or full habit of flesh and the countenance it self being the more wrinckled or withered how quickly doth it decay straightway after the aforesaid passions For the Spirit which before did as it were unite all things by a pleasing redness doth straightway fly away and being subdued by a forreign Air is changed For truly seeing the Archeus is in it self a Gas of the nature of a Balsamick Salt if it shall finde the air of another Salt to be against it or in its way even as Sal armoniac when it meetes with the Spirit of Saltpeter it is subject too easily and forthwith to be blown away or dispersed through the pores as having forgotten to perform its duties and office of the Family For neither is it gathered into drops because it is prepared of an arteriall bloudiness If any thing of sweat at the time of faintings and death doth exhale that is the melting of the venall bloud but not of the arteriall bloud Therefore the vitall Gas because it is a light and a Balsam preserving from corruption from the first delineation of generation it began to be made suitable to the light of the Sun But after the aforesaid failings of the Spirit the in-bred Spirits of the other members as it were smoaking are again kindled by the Sun-like light of the heart even as the smoak of a Candle put out touching at the flame of another Candle doth carry this flame to the extinguished Candle by a Mean Seeing that the Spirit of our life since it is a Gas is most mightily and swiftly affected by any other Gas to wit by reason of their immediate co-touchings For neither therefore doth any thing thereupon operate more swiftly on us than a Gas as appeares in the Dogvault or that of the Sicilians in the Plague in burning Coals that are smothered and in persumes for many and oftentimes men are straightway killed in the Burrowes of Mineralls yea in Cellars where strong Ale or
Beere belcheth forth its Gas an easie sudden death and choaking doth break forth Wherefore I have greatly grieved and pittied mans condition that by so gross negligence of the Schooles the more profound Remedies of fumes are almost suppressed whereby not onely those who faint are refreshed but also whereby the healings of most Diseases are performed Which thing concerning odours or smells at sometime explained in the matter of Medicine every one shall with me more easily disclose Surely almost all Medicines are neglected which do restore the strength and they have applied themselves onely to the diminishments of bodies by the with-drawings of bloud and solutive scammoneated potions and by Cauteries Baths Clysters Sweats and Cantharides For a Gas is more fully implanted and odours do keep a more immediate co-touching with the vitall Spirits than Liquors if they are not partakers of a poysonous infection at leastwise of the dulled properties of second qualities and the which qualities or especially that sublime one of the first digestion they do lay aside as it were Soils covered with Clay if they are not as yet received with a great averseness of the Archeus or they being rebellious and stubborn do with anguish resist the digestive powers Notwithstanding the Scripture might be opposed against me which saith concerning man Thou art Earth and into Earth thou shalt go How therefore shall flesh bone c. be materially of water alone But I will say this from the force of the same Argument If man be Earth how therefore do the Schooles affirm that man materially is not one onely Element but foure Elements therefore from that Text those things which I have spoken above are confirmed To wit that the Earth is not in the holy Scriptures a primary Element but every thing co-agulated of water is called Earth because by its consistence it is more likened to Earth than to Water and so the veriest Earth it self the prop of nature is of water no lesse than Man Wood Ashes a Stone c. CHAP. XIX The Image of the Ferment begets the Masse or lump with childe of a Seed 1. There is no seminall successive change without a Ferment 2. Handicraft operation is brought into a Circle by Ale or Beere 3. The Ferment makes volatile that which otherwise is changed into a Coal 4. It is proved by handicraft-operation in the venall Bloud 5. The Bloud attains its own various ferments in the Kitchins of the members 6. The unconstancie of Paracelsus is taken notice of 7. The Beginnings of Paracelsus are made by the fire but they are not in Bodies 8. There are double ferments from whence are the seeds of things 9. The Birth of Insects 10. 'T is not sufficient to have said that Insects are born of putrefaction or corruption 11. A twofold manner of generation 12. How seedes are made 13. In what manner an odour or smell causeth a ferment and seed 14. A Scorpion from Basil 15. The ferment in voluntary seedes reacheth to the Horizon or bound of life 16. The ferment of Diseases and healings 17. Almost all Medicines do act by way of an odour onely 18. Therefore seedes are strong onely in a specificall odour 19. An odour and light do pierce the spirits 20. Odours do cause or incite and cure the Plague and divers Diseases 21. Art having forgotten its perfume is translated into a servile rage or madness 22. Vnappeaseable pains are presently appeased by the odour of an outward application 23. The ferment is the Parent of transmutations 24. Of what quality the ferment of the stomach is 25. Why very many do abhorre Cheese 26. A sharp fermentall thing differeth from soure things 27. From whence belching is 28. The labour of Wisdom 29. All things which are believed to be mixt are onely of Water and a ferment 30. The ferment of the Equinoctiall Line 31. The progress of seedes and ferments unto proPagation 32. The originall and progress of Vegetables 33. Ferments do sometimes operate more powerfully than Fire 34. Paracelsus is noted AS no knowledge in the Schooles is scantier than the knowledge of a Ferment so no knowledge is more profitable The name of a Ferment or Leaven being unknown hitherto unless in making of bread when as notwithstanding there is made no successive change or transmutation by the dreamed appetite of matter but onely by the endeavour of the ferment alone In times past leaven and all things leavened were forbidden and the Mystery hidden in the Letter was then of right interpreted according to the Letter For as leavens or ferments were altogether the way-leaders and necessary unto every transmutation of a thing so they did denote corruption unconstancy and impurity and therefore a flight from leaven was enjoyned I will first of all explain a thing surely so paradoxall in naturall Philosophy by an example The purest of Ales or Beeres which is deservedly the nourishing juyce or meat melting or finished right of the Grain requireth so much Grain by how much there is capacity and largeness in the Vessel or Hogs-head And so indeed that the Bran being taken away all the Meal doth melt into the Ale or Beer and the Water onely supplies the place of the Bran. That Ale or Beer by a very little ferment or leaven being administred doth boyl up by fermenting in Cellars it waxeth clear by degrees and the dreg falls down to the bottom at length something doth fermentally wax soure by which tartness it consumeth all its dreg And then it looseth more and more daily its sharp or pricking soureness At length it is deprived of the taste virtues and body of the meal And last of all it of its own accord returns into water That Ale or Beere being distilled layeth aside very much residence in the bottom like a Syrupe which at length by proceeding is changed into a Coal But if that same Ale or Beere by the degrees of the ferment shall passe over into water it leaveth no more dregs in the bottom while it is distilling than otherwise the water from whence it was boyled did contain because the natall sediment of the waters is not subject to the ferment of the Grain since it is not the object thereof but the Client of or dependant on another Monarchy Therefore the Grains do return unto their first matter whereof they are which is water and that by the virtue of the ferment onely In the next place every one of us doth daily frame to himself 7 or 10 ounces of bloud but at leastwise in our standing age as much bloud must needes be consumed as is a-new generated For else a man might straightway fear a hugeness or excessive greatness And then the bloud is by degrees changed into a vitall muscilage or flimy juyce the true immediate nourishment of the members of which it is wont to be said we are nourished by those things whereof we consist But they will have this nourishment to be sprinkled on all the particular members in
latter the Odour onely of the ferment is snuffed in from the containing Vessels or from the contagion of the encompassing air which when they shall be rightly fitted together they are straightway formed into a Plant or Insect to wit the Air being stirred up by the Odour and ferment of putrefaction by continuance which afterwards is exalted into a ruling Archeus Even as concerning forms elsewhere Therefore seeds are made by the conception of the generater making his own Image through desires or from the Odour of the ferment which disposeth the matter to the Idea or first shape of a possible thing For even as the matter drawes from the Odour a disposition of transmutation so from the Image is afterwards made a disposition of the matter which procureth and promoteth a specificall ferment But in this the ferment differs from the seed that that is an Odour or quality of some putrefaction by continuance apt to dispose unto an alterity or successive alteration and corruption of the masse But the seed is a substance wherein the Archeus already is which is a spiritual Gas containing in it a ferment the Image of the thing and moreover a dispositive knowledge of things to be done Therefore whatsoever things do contract a filthiness or putrefaction by continuance from an Odour do also presently conceive Worms and therefore also Balsams know not how to putrifie or breed Worms For the Odour of the Herbe Basil being inclosed in the seed produceth that Herbe together with an Air that existeth within it which Odour if it be changed by a putrefaction through continuance it produceth true Scorpions For neither is it a fiction but in very deed the Herbe being bruised and depressed between Bricks and exposed to the Sun Aquitane after some dayes hath yielded unto us Scorpions But the more curious one will say That the Scorpion came from without to the sweet smell and food of the Herbe but that doubt is prevented For truly the two bricks being mutually beaten together did suitably touch each other so that they hindered the entrance of the Scorpion as well by their co-touching plainness as by their weight But a trench did contain the Herb in the middle The Ferment therefore in a voluntary seed doth after a neer manner reach to the Horizon or terme of life For neither is one thing changed into another without a ferment and a seed Which things as they have stood neglected hitherto all things have been ascribed to naked or bare heats and the healings of many Diseases have remained desperate For truly they have hitherto laboured onely about the correcting of the first qualities and the withdrawing of a feigned humour either alone by it selfe or together with the bloud but they have not a whit considered that every Disease is poysonous if not to the whole body yet at least as to a part of it and so although it be not contagious to every part yet it ceaseth not to imprint its fermentall odour from its self on the part whereon it setteth Therefore healing for the most part is perfected by Odours as also contagions being imprinted on the skin do forthwith depart from odours For because an odour doth contain the resembling mark of the ferment and from hence the Seminary cause of transmutation I conclude the virtues of things and their masculine strength to be from odours even as in magnum oportet in its place Yea if the thing it self be more fully looked into even inward Medicines as well solutive as corrective do work onely by way of an odour For hence it is that the smell of a Medicine being once put off the faculties or virtues of the same do perish For I have often seen the Quartane-Ague over-flowings of the wombe melancholy pains of the Colick c. to be seperated by Ointments alone But it is certain that not the Ointment it selfe but its odour onely creepes and acts inward For so one that hath the falling-sickness falleth by an odour yea the brain in the falling-evill which heareth not which perceiveth or feeleth not nor which if it hath fallen into the fire doth withdraw it self obeyeth onely Odours For so an Erisipelas or Anthonies fire is healed by the odour of a towel dipt in Hares bloud if it be bound on drie So wounds Ulcers and Impostumes or corrupt swellings do through odours applied by anointings wax milde or are exasperated or enraged Therefore if the seeds of voluntary living Creatures are to be born of odours and a putrefaction by continuance nor do differ in the particular kinde from others which are procreated by a conjoyning of the Sexes the seedes of all living Creatures also must needes have their specificall odours whereby there are made suitings or fittings of the Archeus to the matter and the more easie obedience for transchanging From whence at length are made diversities of impressions into any bowels Organs and powers and in the strength and life Surely specificall odours do affect the matter and subdue it into their own protection and an inclination and selfe-love ariseth from the specificall odour Next through custome there is an easie receiving and a more perfect fitting and at length a love snatcht into all desire of its selfe Therefore fragrant or sweet smelling things do delight Even like as the light pleaseth good natural inclinations so it displeaseth reprobate ones and that not because both do see alike well without or with light or have need of the use of a clear air or not but by reason of the abstracted and Almighty light whose Image the light of the day is For the spirits are delighted with an odour and light because light and odour do immediately touch and pierce them For the spirit of the bloud in one that fainteth ought to be more refreshed by the smell of roasted flesh than by a sweet smell unless the fragrancy should as soon as it toucheth the life prepare herein a purity and sweetness Odours therefore are seen to reach even unto the abstracted spirits even as a pestilent smell being not perceived by the nostrils shakes the Archeus with horrour For there are odours which do move and by their contagion imprint head-aches loathings of the stomach vomiting Coughs the hicket giddiness of the head falling evill Apoplexie bloudy-flux c. And therefore there are others also which in a co-like manner do cure the same or at least do mitigate them though they have taken a more fast root And there are some odours which choak without a perceivable astriction of the matter and some are also convulsive or pulling together and there are some which do likewise infatuate or befool as it very often comes to passe in affections of the womb For the Antients worshipped their perfumes even unto superstition whereby they would drive a man as it were into an extasie and they supposed that they thereby profited the awakened For they infected their Bed Garments Head and things that they used with their Odours
by devouring and consuming of the radical moisture whence it would follow That the heart is the Torch of a consuming fire But notwithstanding seeing the substance of the Heart and Pericardium or case of the Heart and also of the Bloud is not fit for fire They have been forced to confesse that fire not to be fire and that heat not to be fiery yet devouring but they have said It is sufficient for them to have described the Fewelor Torch or Beginning of heat Metaphorically As if nature should admit of Metaphors For first of all I remember that some swooning Virgins were beref't of Pulse and breathing so far as was conjectured by humane judgement and so for some hours were bewayled among the dead yet that they revived and being married afterwards to have lived without sicknesse and to have brought forth five or six times For they were cold as Ice assoon as their Pulse had failed from whence I began to be doubtful whether the Pulse were not made rather for the effecting of Heats sake than through the occasion of fetching in cold whence I began to account the final causes of Pulses to be frivolous and so also I suspected the presaging part of healing to be weakened And that I thus prove For there is Hedge or Partition between both bosomes of the Heart in it self as long as life remains So Porie That by the attraction of the ears of the Heart for on both sides it is reckoned to be eared by way of proportionable Resemblance because it hath as it were Bellows the Veinie Bloud doth passe from the hollow Vein forming the right bosom of the Heart by its passage and wanders into the left bosom not likewise from hence to the right bosome Because the pores in the hedge or partition it self are triangular whose Cone or sharp point ending in the left bosom is the more easily encompassed or pressed together but the Base of that Triangle in the right bosom never but by death But the bloud of the left bosom is now arteriall and is the bloud of a true name being diverse from the bloud it self as being yet in the hollow vein in colour and subtility or fineness Wherefore I must needs not without cause have found out a new or fourth digestion in the left stomach of the heart For no otherwise than as the bloud of the veins differs from the cream and chyle so also doth the bloud of the Arteries differ from the thick bloud of the veins although by a neerer kinne and cloathing of the Heavens they have after a sort returned into one Family Yet in that is the specificall difference of both that the arterial bloud is informed by the immortall Soul in the left bosom but the venall bloud not and that it is illustrated onely by the light of the sensitive form participatively but not informatively For the other digestions do require rest But the fourth is perfected by an uncessant continuation of motion Not indeed that the very motion of the heart is the formall transchangeative cause but onely that it concurs dispositively Indeed in the left bosom of the heart as it were in a stomach doth a singular most vitall and lightsom Ferment dwell which is a sufficient cause of the venall bloud its being transchanged into arterial bloud even as it is chief in the transmutation of arteriall bloud into vitall Spirit Because all venal bloud doth naturally tend into its own end which is nourishment yet at last it is dispersed and vanisheth away into a vapour or into a Gas unless it be stayed by the Coagulum or co-thickning of growth But the arterial bloud hath for its aim not indeed that it may incline into a smoakiness or excrement For if that thing come to passe it happeneth to it from a Disease and by accident After another manner the proper object of the arterial bloud is to be brought over into vitall Spirit which if afterwards it doth also vanish let this be unto it besides its intent Seeing that every Being doth naturally desire to remain For the vitall Spirit is a light originally dwelling in the Ferment of the left bosom which enlightneth new Spirits bred by the arterial bloud to wit for which continuation of light the Arterie is lifted up For thus the Spirits are made the partakers of life and the executers thereof even as also the Vulcans of continued heat Therefore the life of man is a formall light and almost also the lightsom or clear sensitive Soul it self and so death doth forthwith follow the blowing out of this Because the immortall minde is involved in the sensitive Soul which after death slies away this other perishing But far be it that that vitall light be called fiery burning and destroying the radicall moysture and that by the continuall plenty of the smoakie vapours hereof it should defile the heart and Arteries But it is a formall light even as I have said before concerning Forms for neither shall he ever otherwise describe the in-most essence of life who had seen the formall lives of things even in an Extasie Because words are wanting and names whereby these may be shewen or called as it were by an Etymologie from a former cause And although God had shewen to any one the essence of life in a composed Body yet he will never give his own honour of teaching it unto any Creature Seeing life in the abstract is the incomprehensible God himself For so by little and little the meat and drink ascends into the Chyle or juyce of the stomach into the juyce of the mesentery or Crow into venal bloud and at length by arteriall bloud unto a most thin Skie or Air the vitall Spirit and the prop of the Soul which exchanging doth presuppose a motion of the heart For neither is it sufficient that the Ferment be effective efficiently that the arterial bloud be quickened and turned into Spirit and it to dwell in the left bosom of the heart unless a pulsative motion doth concur which is likened to the motion whereby sowrish milk or cream by a true transmutation is changed into Butter For by the motion is made an extenuating not indeed of the soure but of the salt arterial bloud neither therefore is it turned into a fat or butter but into vitall Spirit of the nature of a Salt and so of a Balsam For so the arteriall bloud is by motion heat and the Ferment changed into an Aiery or Skyie off-spring the immediate Inne of a vitall light Wherefore the Bloud VVater and Spirit are one and the same For if that light be in the Spirit but this be carried thorow the Arteries into the whole Body also that light ought to be on every side continuall to it self seeing it is the property of light else to be extinguished Therefore the Arteries ought to remain open so indeed that they do never remain long pressed together wherefore it was also meet that the pulse should dilate the same nor
so to be pressed together that the whole Arterie should wholly rush or fall down on it self perhaps therefore it is not unjustly cloathed with a double and harder coat For the discontinuance of that light is the cause that in one moment every chief faculty of the Brain in those that are hanged doth perish But not that the Spirit had so quickly vanished from the Brain Again if a pulsative motion should not be made a deadly cold would straightway arise and we should be more cold than a Frog So that although many things do live in the Winter time without breathing under the Clay yet not without a pulse Also the Ferment of the left bosome doth transchange its own arterial bloud not without a slow delay and would send it thorow the Body every way too slowly and therefore it should not satisfie the importunate necessities of the Spirits For let us feign a Bottle seasoned with an Odour but to be filled with Liquor up to its half For that Liquor shall scarce snatch the Odour of the Bottle but if it be shaken together that Odour also doth presently insinuate it self through the least parts of the Liquor So indeed is the vitall Ferment of the left bosom presently given to the Arterial bloud by the motion of the heart and doth compel it also to a hasty obedience of its own Impression For light is easily kindled by light and therefore also the Arteriall bloud being now quickned it easily snatcheth to it the light of that Sunny Lamp and is brought into a Skyie or Aiery off-spring Therefore the Blas of the heart is the Fewel of the vitall Spirit and consequently of its heat but the Spirit being thus enlivened is the mover of the heart almost neglected in the Schooles Also by consequence that motion is made for a necessary heat in Sunny constituted Animals and for the framing of Spirit in them Therefore I may not believe that the Pulse is appointed for a requisite cooling refreshment of the heart For truly things that have life do not war under the deadly Ensigns of cold neither do they intend or hearken to cold but onely do meditate on vitall things Indeed cold in us is a token because a Companion of death And therefore whatsoever it should attempt in the Fountain of life it should intend a taking away of life as also it should be destructive to our Monarchy so far is it that cold should be for necessity and co-temperaments sake For without a Pulse heat is not over-much kindled but straightway also life remaining heat dies For the Schooles being deceived do thus judge they thinking Elementary fire to be for the composition of Bodies and that fire in its heightned degree without which its fire ceaseth to be fire doth consist in the heart and that indeed Kitchin fire seeing else a ridiculous fire is to be far fetched from the concave of the Moon otherwise it should not by a loosed Bridle slide downwards safe at the pleasure of inferiour Bodies and contrary to its own disposition thorow so many colds of the Air unto the ordinary constitution of Simples And so if the Schooles had instead of radicall heat understood a fire feigned to be under the circle of the Moon they should improperly say that the same doth onely subsist in us as it were the Torch of radicall moysture Seeing else they dream that the fiery Element which they rashly feign doth alike unwisely live without a necessity and consuming of nourishment Therefore the Schooles do understand that there is in the heart a kindled Kitchinary and smoakie fire and that it is hot in a great degree and so that unless it be tempered by a continuall blast of new Air and all the smoakiness raised up by this fire be fanned out there is danger of choaking burning up and enflaming For so false authorities do bring forth false positions and through the ignorance of causes the speculations of healing have perished Truly in my judgement the Schooles ought at least to have remembred that the very blowing of the Bellowes doth not refresh or cool the fire but rather enflame it Neither do I see by what reason the motion of living Creatures may be the cause of their cooling refreshment In the next place I know that fire is in no wise to be joyned to the other Elements being divided by their least parts but that in an instant it is exstinguished I know also that its impossible that fire should be able to exist which is not truly fire and hot in the highest degree And so that if nature should attempt refreshment or cooling by a Pulse its endeavour should be foolish vain and impossible Whence a horrible thing followes that God in the ends proposed to himself hath actually erred Therefore let the Schooles repent But besides there ought to be a speedy transmutation of venall bloud into arteriall bloud and of this into vitall Spirit least that after faintings and tremblings of the heart under which are made most speedy divisions and scatterings of those Spirits so that the little pits of the small Pox or measills before not to be beheld do straightway appear as it were a necessitated death do invade Therefore aid was not to be fetched from far and to be deferred which his speedily required Indeed this is the reason why in a Fever the Pulse is swifter but not an expelling of smoakiness nor a greediness of cooling refreshment For truly let a Thorn be put in the loose or fleshy top of the finger there is presently a hard strong and more swift pulse but afterwards for the increase of the Pulse there is every where presently an increase of heat but not of cold and indeed as well before as without the births of smoakie vapours And then at the beginnings of intermitting Fevers after some houres and as long as the cold is delayed the Pulse is little slow deep or depressed yet putrefaction is kindled if the Schooles have spoken truth and therefore also the present smoakie vapour in the Schooles is the cause of the fit and they do thirst greatly in their cold and vomit up yellow choler Therefore also there ought to be a most frequent pressing together of the Pulse and the whole Pulse to be most exceeding swift Especially because many dying in those Fevers do perish in the cold a little before the Feverish fit through a great want of the Spirits and being as it were choaked But in troublesome heats also in an Erisipelas the burning Coal or Fever the Persick fire c. the vitall Spirit being incensed and as it were provoked to anger by the diseasifying cause waxeth exceeding hot as appeareth in the aforesaid locall also burning Inflammations whereas otherwise a temperate lightsome kindling doth on every side shine forth under a vitall Harmony yea that a little before death or sounding the horny membrane of the Eye is seen to be deprived of light the fire being not before in a burning
rage Furthermore the transmutation of the Arterial bloud into Spirit which is begun in the heart is ripened in the current of the Arteries or stomach of the heart Neither therefore is it a wonder that in the Spleen abounding with so many Arteries a Ferment and the first motions of the heart are established instead of a stomach the mentall and sensitive Souls being indeed Saturns Kingdoms For the digestion of the heart is with a full transmutation of the arteriall Bloud into Spirit without a dreg and smoakiness Because it is that which neither containeth filths nor admits of diversities of kinde neither doth the Spirit the Son of heat degenerate by reason of heat Indeed it is the immediate operation of the sensitive Soul alwayes univocall or single like to it self and to life for the life that is uttered by vitall motions Therefore the chief aims of the Pulses are 1. A bringing of the venall bloud from the bosom of the hollow vein unto the left womb of the heart 2. An increase of heat 3. A framing of arterial bloud 4. And again a producing of vitall Spirit 5. And then there hath been another ultimate aim of Pulses to wit that the original life residing in the implanted Spirit of the heart may be participated of Therefore I will repeat what I have said elsewhere To wit that some Forms do glister as in Stones and Mineralls but some moreover do shine by an increased light as in Plants but others are also lightsome or full of light as in things soulified And so a vitall lightsomness is granted to the vitall Spirit by a kindling not indeed of fieriness but of enlightning and specificall or differing by its particular kindes So indeed Fishes do not live more unhappily are more straightly and lively and longer moved than hot bruit Beasts The Schooles in the room of those things which I have already demonstrated do suppose the bloud in the Liver to receive the nature of a Spirit which perhaps they therefore call naturall To wit such an Air as is wholly in all juyces of Herbs and from hence at length they will have the vitall Spirit to be immediately bred and made But I do from elsewhere derive the Spirit and from a far more noble race But whether the Schooles or I do more rightly phylosophize let the Reader judge who now drinks down both Doctrines together he being at least mindefull of that which I am straightway to say to wit that sometimes the whole arterial bloud and the nourishable Liquor created from thence or the nearest nourishment of the solid parts are at length dispersed by the transpirative evaporation of the Body without any dregs or remainder of a dead head And therefore that the Reader may from thence think that the arterial bloud is of it self inclined that it may sometimes be made Spirit which is not equally presumed of the vapour of the venall bloud For therefore they have been ignorant that the whole bloud of the Arteries is often turned into a spiritual vapour or vitall Spirit But the venall bloud if it be changed in our Glasses by a gentle luke-warmth into a vapour it leaves a thick substance and at length a Coal in the bottom Therefore the Doctrine of the Schooles is far remote from the knowledge of the Spirits who think the vitall Spirits to be framed of a vapour or watery exhalation for they have neglected in this vapour of the venal bloud how of bread and water and venal bloud prepared thence not indeed a watery exhalation as they think but a Salt and enlightned Spirit is stirred up and its heat not onely made hot but also making hot For no Authour hath hitherto diligently searched into that vitall light whereby the Spirit is enlightned and is after a sort made hot So that the Life Light Form and sensitive Soul are as it were made one thing Again the rotten Doctrine of the Schooles confoundeth the ends of Pulses and breathing To wit that Breathing is made for the nourishment of the vital spirit the life of the fire which they will have to be nourished with aire the cooling refreshment of the heart and expelling of smoaky vapours For they intend or incline to nourish the vitall heat and coolingly to refresh or to diminish it which things how they can agree together let others shew I am willingly ignorant thereof at least in the greatest want of vital spirit and while the increase thereof is chiefly desired then indeed there is the least and slowest elevation of the Arterie And on the other hand while the Spirit aboundeth there is the greatest elevation of the Artery I confesse indeed that breathing is drawn by the bridles of the Will or by the instruments of voluntary motion but the Pulse not so But seeing that a sound breast may satisfie by its breathings the ends of the Pulses the Pulse should not therefore be necessary as long as any one is cold and his breathing doth sufficiently inspire But seeing notwithstanding in the mean time the Pulse doth not therefore pause surely there must needs be one cause or necessity of the Pulses and another cause or necessity of breathing For we percieve the necessities of breathing we also do measure our breathing at our pleasure and some can wholly press it together or suppress it in themselves But why do we not feel the more vitall and no less urgent necessities of the Pulses Chiefly seeing it is the life that is the Original of sensibility which alone indeed doth feel all its own necessity and doth alone exclude us from every act of feeling Wherefore hence I conjecture that there are other necessities unknown to the antients I know indeed that from the Arterial bloud and from the vital spirit there are no dregs filths or superfluities expelled as I shall shew in its place but that smoaky vapours are wanting where there is no adultion but that the venal bloud in the wasting of it self by the voluntary guidance of heat doth produce a Gas as water doth a vapour or exhalation And that that Gas which the Schools do signifie to be the spirit of the Liver or natural spirit of the venal bloud is subsequently of necessity expelled it remains without controversie For otherwise a man being almost killed with cold should the sooner wax hot again if he should for some hours hold his breath understand it if the breath should be drawn for cooling refreshment notwithstanding neither indeed in that state doth he notably stop his breath upon pain of death Also a fish wants Lungs and breathing for the bubbles which do sometimes belch forth are blasts of ventosities of digestion but not breathings But Frogs and Sea-monsters that utter a voice have little Bellows which perform the office of Lungs yet Fishes are not colder than Frogs yea Frogs and Horse-leeches are preserved under the mud all the Winter from corruption and do live without breaching yet not without a Pulse Therefore there is one
use of the Pulses and another of breathing and â—â—â—ther for heat only For in the most sharp and hot diseases to wit as oft as there is the greatest breathing drawn and that like a sigh the Pulse is small and swift also the strength remaining Therefore the use of breathing and the Pulse do not answer especially because we are more refreshed by a great draught of cold water abundantly drunk than if the same quantity be drunk at many times I say we are more refreshed by one only sigh than by many small and more frequent breathings Even so as a pair of Bellows doth perform more by a great and continual blast than by those that are lesse exact although many whence it may be sufficiently manifested to a well considerate and judicious man that there is another use of the Pulses of greater moment to wit That which respecteth the ferment of digestions Whence I repeat a handicraft operation to wit That at length under the last digestion all our Arterial bloud doth perish and exhale neither that it leaves any dreg behind it Yet whatsoever doth exhale by heat alone all that as well in living as in inanimate things doth leave a dreg behind it the skilfull do call this The dead Head which dreg being at length thus roasted doth resemble a Coale For the action of heat is of it self every where Simple Univocal and Homogeneal differing in the effect by reason of the Matter Therefore if the vitall bloud ought to be wholly so disposed in us that it be at length wholly blown away without a dead head it was altogether necessary that that should happen by some other Mean than that of heat But the aire was alwayes and from the beginning every where the seperater of the waters from the waters This hath not been known in the Schools to wit that the whole Venal bloud that it may depart into a Gas it hath need of two wings to fly the aire and a ferment Wherefore observe thou That as oft as any thing of bloud becomes unfit or is not by degrees disposed of and undergoes its degrees in the outward part of the body that it may wholly throughout the whole be made volatile and capable to flye away or thorow the poâ—es at the same moment now Scirthus's Nodes or Knots and Apostems are conceived but if that thing happen in the more inward part thereof for the most part Fevers Apoplexies Falling evills Asthma's likewise pains and deaths do soon follow Let us see therefore what the aire or what a ferment may conduce hereunto First of all Every muscilage of the earth which else is easily turned into worms likewise Starch Fleshes Fishes c. being once frozen at that very moment do lose their muckinesse and return into water As the aire was once very well combined to the Ice as I have sometimes spoken concerning the weight of Ice and so it is the first degree whereby the aire doth resolve a tough body into water And then under the greatest colds and purest aire we are more hungry yet we sweat and less is discussed out of us with a small and more hard siege or excrement Therefore one that saileth in the Sea eats more by double if not by treble unlesse he be sick and le ts go less excrement than himself doth living at Land whence is the Proverb The water causeth a promoting of digestion As if indeed he that saileth should not float in the aire but in the water but floating doth renew the aire in us and from hence there is a stronger digestion Therefore if we do eat more strongly and do cast forth less excrements it necessarily follows that the more is discussed or doth vanish out of the Body which is to say That the more pure Northern and Sea-aire doth conduce to a transpiration or evaporation of the body or doth dispose the bloud unto an insensible perspiration or breathing out of it self Surely for that cause is breathing made not indeed that the air may depart into nourishment for the vitall spirit but that it may be connexed with it being sucked to it thorow the Arterial Vein and Venal Artery of the Lungs and that the air being for this cause transported into the heart it may receive a ferment which accompanying it they both may dispose the venal blood into a totall transpiration of it self After another manner many things are made fixt and do resist a breathing forth if they are provoked by heat otherwise they were in themselves volatile Wherefore an Alcali is not generated in ashes by the fire essentially although effectively it proceed from thence For the office of the fire is indeed to kindle consume and seperate yet not to produce any thing Seeing the fire is not rich in a seed it is the very destroyer of seeds But from seeds all Generation proceedeth When therefore an Alcali is fixed out of a Salt that was before volatile it is not a new production of a thing but only the Alteration of a thing For the Alcali was indeed materially in the composed body before burning and did flow together with its Mercury and Sulphur Notwithstanding while the fire takes away the Mercury and Sulphur the Salt indeed as being a principle more subsisting in the melting of the combustion doth snatch to it self the neighbouring part of the Sulphur or Fat and when it is not able sufficiently to defend it from the torture of the fire it partly also flyes away under the mask of a Gas and attains the odour of corrupted matter and is partly incorporated in the laid-hold-of co-melted Sulphur and is made a true Coal Wherefore the Sulphur being now fixed by the wedlock of the Salt it doth not speedily incline from a Coal into a smoaky vapour But by degrees and not unlesse in an open Vessel and so with the former Sulphur for from hence the Sulphur of a thing being for the most part sharp doth retain the savour of a volatile Salt and at length with the Coalie Sulphur the just weight of its volatile Salt flies away Which thing surely is no where more manifest than in the Coal of Honey For if this be urged or forced by a shut vessel it remains not changed in a bright burning fire but the vessel being open both do so depart that moreover no remainder of ashes doth ever survive Therefore the Alcali Salt doth fore-exist materially in the composed body before combustion Because all the Salt was formally volatile in the composed body and not in the form of a more fixed Alcali which thing is now especially manifest in the bloud which being wholly volatile exhaleth unsensibly through the Pores without any residence But if it be combusted or burnt it leaveth very much fixed Salt in its own ashes In the next place The wood of the Pine-Tree which affordeth little ashes and less Salt in the preparation of ashes barrelled is by calcining wholly turned into an Alcali For barrelled ashes are brought
there was need of a greater moment and necessity And so that neither is the Pulse any more to discuss or puffe away the smoakie Vapours of the venal than of the arterial Bloud not of this more than of that but it meerly especially serveth besides the framing enlightning and continuation of the vital Spirit to prepare the arterial bloud in to an exspiration without a dead Head which thing indeed is altogether requisite to nature Not indeed to chase away smoakie vapours bred by heat although no smoakie vapour doth properly exhale out of moyst Bodies but rather to hinder least by the ordinary endeavour of heat vapours which they undistinctly call smoaks should be bred Or by speaking more properly least vapours departing out of the venal Bloud the other part of the venal Bloud being thickned should cause a totall destruction To which end behold that the finger being pained hot and wounded presently an unwonted Pulse doth bewray it self in that place because the Air is hindred from entrance unto the bloud there chased out of the veins and detained in the lips of the wound And there is a fear least the bloud should grow together and harden into corrupt matter But corrupt matter or Pus being made that fear is diminished because it stops in the deed For before the wound a hidden Pulse straightway a violent one ariseth in the same place even before heat or a presupposed smoakiness were present In like manner also as soon as any night doth invade the inward membranes the Artery doth presently after a wonderfull manner wax hard throughout the whole man and brings forth a hard extended shaken Pulse yea and a Pulse like a Saw But by no meanes as the Schooles think that the Arterie is dried that it may foreshew in the heart and open to a Physitian the quality and nature of the part affected which is ridiculous for nature doth every where intentionally employ it self in the ripenings promoting or removing of Causes but never at all in uttering or setting forth the pathological or sumptomaticall Signes the diagnostical or discernable signes or prognostical or foreshewing signes For these are signes by accident and to be noted and observed by the Physitian besides the intent of nature For if in the progress of nature a thing conringent or happening be drawn into our knowledge that is unto it by accident and wholly forreign which the Stars excepted doth work nothing with an incent of foreshewing But whatsoever it doth that is by a Command which is the natural endowed property thereof The Artery therefore doth not produce a hard Pulse for that it self is made more withered and dry because there should never be any hope after the dryness of the membrane of a softer Pulse as neither of a re-moystning of the part once dried up Old Age it self being dry or withered and without juyce is a witness Neither lastly doth the Pipe or Trumpet of the Artery wax hard for a sign but for the cause end and meanes of another intent to wit if the lesson of the Schooles be true that the Arteries do beat to the end that they may draw Air which refresheth or cooleth the heart Surely if they were alwayes mindful of that their own Doctrine as they ought the Arteries should at least by that hardness of extention more fitly breath-in Air Seeing otherwise a soft Artery doth by attracting fall down it creeping and being watery slides on it self and so that its mouth which in the hardness gapeth in the looseness is closed Therefore a hardned Pulse doth betoken a contracted Artery but not one that is dryed up For if the Pulse should be uttered to this end that the defect and quality of the parts should be bewrayed Surely in an Apoplexie there should be a most soft Pulse because the Brain being wholly a marrowie part shall be concluded to be offended which at the same time is alwayes hard and strong So also the breaking of a Bone should make the hardest Pulse of all And corrupt matter being now made the Pulse should be more great and frequent than while it is making Because the fore-going labour hath brought forth a want of Spirit and the present corrupt matter or putrefaction doth want a speedy discussion Likewise in an enflamed tumour or a Phelgmone the contraction of the Pulse should be more fit or due and far more manifest than the dilating thereof which things seeing in the truth of the deed they are not so the Schools must needs have erred in the ends of the Pulses And moreover the Coat of the Artery at the coming of sweat however it was before harder it again waxeth soft to wit seeing there was a greater necessity of expelling smoakiness than of attracting Air. I say the Artery ought to be both spreading and more hard with a frequent pressing together but not to fall down with a great Pulse more slowly after the manner of waters At length in affects of the Lungs the neighbouring cords being on every side filled with so many veins arteries and gristles the Pulse is loose and watery and in the vomiting of corrupt matter with some kinde of intermission The Lungs I say being opportunely importunate in its own expulsions of smoakiness should want a most hard extended and strong Pulse Whether perhaps is the double Coat of the Artery now besmeared with a future sweat Doth it hitherto wax moist with a strange moisture or else is it void of moisture whether it doth retake its hardness after the hour of sweat and shall almost recompence at pleasure it s own driness by a successive or coursary softness For how full of weakness are the medicinal speculations of the Schools For truly in the aforesaid affects of the Lungs a most loose Artery and watery Pulse do plainly shew unto us that breathing is given for the service of the breast For nature is conscious that there would be no need of a provoked Pulse as neither of an extended Artery when as breathing hath undertaken its office first for the breast and consequently or secondarily for the rest of the body by that very thing is shewn us that the use of breathing was chiefly appointed for another end and over another part than for and over that which the Pulse is As oft therefore as there is need of very much aire for the blood dispersed thorow the Veins to volatize that which threatneth to be hardned so oft doth the Artery strain extend and contract it self but is not dryed But that air is attracted not for the nourishment of the Spirits or the expulsing of smoaky vapours But altogether that as that which is in it self the seperater of the waters from the waters it may adde a spur to the Ferment of the last Digestion that after the performance of its offices it may expell the whole nutritious liquor without any residing remainder of it Therefore the in-breathed air is serviceable to this Ferment not for cooling or refreshment
not for the food of the spirits as neither for the Bellowes of smoakie vapours For otherwise the looseness of the Artery is uncapable to breath-in sufficient air But the future and prepared swear seeing it is already in it self volatise and presently flowes forth in manner of a Latex or Liquor it doth not require very much labour nor hardening of the Artery for the strength decaying the Pulse is watery before it be creeping Because nature being weakned doth not any longer meditate of great labour but an Apoplectical Pulse is the chief and most hard of the Pulses by far and especially a little before death The Schools will have that to come to pass because there should be the same and an individual necessity and end of the Pulse and breathing As they say the heart will recompence the defect of breathing But the swooning of Virgins in the affects of the womb whose breath is stopt and their strength strong for from thence they do for the most part rise again have their Pulses very small for a reproof of the foregoing Doctrine So likewise the Pulse of those that are diseased in the Lungs is watery and feeble for whom notwithstanding nature ought to be diligent in supplying the penury of breathing But why in an Apoplexy the Pulse is hard and great we must search it from the nature of a disease which I will at sometime profesly touch at in a Book and that of the disease of the Stone Now for the neernesse of the matter I will explain two Aphorisms The first whereof is While Pus or corrupt matter is made the labour and pain is greater than when the Pus is made Every Aposteme ending into corrupt matter doth necessarily contain a sharpnesse which forceth the Venal blood into a clotty Lump And therefore it is afterwards uncapable of transpiration Wherefore nature moveth every stone and stirs up the Arteries and breathing that the Ferments by aire may hinder such an effect And at length she profiting nothing ceaseth from that endeavour For the venal bloud is troublesome to nature not only as it waxeth clotty but as it containeth some forreign thing for else an Aposteme should not be made for it is the property of sharpness to coagulate or curdle every immediate nourishable thing from hence corrupt pus ariseth Therefore Hippocrates spake more rightly than Galen Diseases are not hot or cold c. but soure sharp bitter and brackish For a wound as soon as it feeleth corruption its lips do swell and corrupt Pus is made unless a more violent force do compel a worse thing or the thin matter sanies to wax duggy or curdy But the corrupt pus is called by Idiots A good digestion of a wound that is more rightly to be reckoned a less evil but if the wound be new and fenced by Ballam from corruption corrupt pus happens not thereto But when a sharpnesse the token of putrefaction doth contract or draw the Bottom or Lips of the wound together corrupt matter is made For worms are oft-times plainly to be seen in wounds by reason of corruption In Kitchins if fleshes do begin to corrupt their broaths do wax foure Wherfore every vulnerary or wound potion ought to contain in it a hidden Alcali and indeed a volatile one if it ought to resist the accidents that sprang from the corruption of tartness In as much as every Alcali doth slay all sharpnesse which it toucheth For so indeed the stone of Crabs is a provoker of Urine and vulnerary which is manifest enough For it being steeped in Wine doth after a dayes time savour of a Lixivium The other Aphorisme saith Bellies are by nature hotter in Winter than in Summer Truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sounds or imports hollownesses not bellies It is a suppositive Aphorisme not agreeable to its neighbour ones nor agreeable to the Genius of the old man In the first place It is false Again for in Winter I eat hot things likewise I do not drink cold things yet after food I am cold within none whereof I feel in Summer For in tangible things I take the touching to be Judge The Schools excuse themselves and say That the outward cold drives our heat inward whence there is a more plentifull digestion First of all I have sufficiently taught elsewhere that digestion is not from heat And then after meat cold is more felt within in Winter than in Summer I confess indeed That all heat is from the vital spirit of the Arterial blood If therefore by cold the spirit be driven inward with the Arterial bloud there shall be perill of choaking and the Pulse should give a token if smoakinesses that are to be expelled do import the use of the Pulse Likewise the Pulse should be greater and swifter in Winter than in Summer If the supposition of the Schools be true But the consequent is false therefore also the supposition But if they will have heat to fly inward alone without the Spirit Now they shall against their wills admit that the same accident doth wander through subjects At length which way should heat go inward unto its own fountain And indeed should that be done generally in all at Winter For whether a sound heart which by reason of the abundance of heat and fear of smoakie vapours should beat from a continual necessity shall not be able by reason of Winter to provide it self of a sufficiency of heat or why doth it not rather cease in beating than that it should by reason of an ordinary want repeat or renew the heat dismissed from it The Schools after their manner leap over these things with a light foot for they say That a greater quantity of nourishment is consumed in Winter than in Summer by reason of the abundance of heat And again they divine a more plentiful heat to be in Winter from a want of the more nourishment For the same thing and that in the same respect should be the cause and effect of the same thing The father and the son before and after in respect of themselves But I blame the air which as oft as it is colder is also nearer to its own natural quality and a more potent seperater of the waters And so by how much the air is colder it doth the more volatilize the venal bloud into a Gas No otherwise than was said concerning Sailers Otherwise the dreams of the Schools do vanish as to the heat of hollow places and Wells by an instrument meting out the qualities of the encompassing air And likewise as concerning the belly of man if it live in a somewhat luke-warm Stew But the instruments of sense cannot exactly distinguish the moments of heat where there is a six-months interval because they themselves remain subject to the alterations of seasons Therefore also the application of sensible objects to the instrument of sense is at a different station deceitful Also stomacks seem more hot in Winter because we want the more nourishment
Neither is it a wonder because we therefore drink more liberally in Summer but we are more speedily nourished with drink than with meats Therefore the use of the Pulses are 1. That the venal bloud may through the Partition be transported into the least bosom 2. That therein and in its dependent Arteries the spirit of life may be made of the Arterial bloud 3. That of venal blood may be made a yellow arterial blood 4. That it may be informed by the mind of man Indeed the Arteries are the stomack of the heart as the sucking veins are the Kitchin of the Liver 5. That there may be a continuation of the vital Light throughout the whole body 6. The Blas of the Pulses is for the framing of heat but not of cold 7. That the venal bloud being dispersed into the habit of the body for nourishment may be made wholly capable to be breathed thorow the pores without a Post-hume or Future remembrance of a dreg 8. But breathing hath for its aim only this last use of the Pulse At length I also adde this That there is not an Animal spirit in nature Because the change which the vital spirit receives in the Brain is not unto a formal transmutation but is a perfective degree to the appointment of it self Indeed the in-bred spirit doth intend of a vital influx to generate its own like to it self and that in all the particular shops of the senses and giveth to it the seal of its own instrument For so the Optick or Seeing spirit doth not taste yet they do not therefore both differ in the particular kind although in their own offices For in the vitality or liveliness of the heart it is at once quickned by the mind and is made the universal instrument of that life CHAP. XXV Endemicks or things proper to the People of the Countrey where they live 1. The Schools have stated whence it was to be begun 2. That the encompassing air is not breathed into the Arteries 3. It implyeth that the air doth inspire at every turn and that smoakie vapours are expelled 4. The mutual unsufferableness is demonstrated 5. It would thence follow that the artery is not lifted up but that it may fall down 6. The end manner and possibility of air attracted by the pulses should cease 7. That Endemical things are drawn by breathing 8. That vapours are not drawn inward by Ointments 9. It s own generative vertue is wanting to the vital spirit 10. The humane Load-stone of Paracelsus is a fiction 11. That no smoakiness is to be granted in the heart and Arteries 12. That the whole knowledge of the Schools by signs or tokens is polluted 13. The progress of Endemical things IT is not sufficient to say That the Mines of Veins do belch forth the wild Gas of a hurtful Arsenick and a metallick malignity Fens a stinking vapour breachy Rivers and Shores a diseasie mist and a contagion of the soil putrifying by continuance But by coming nearer the suitings of causes do every where give understanding to those that search diligently but neglect to the ignorant or unskilful For without doubt man was to dwell in the air to be thorowly washed round about with the air yea and to be fed and to be subjected to the violent tyranny of its impressions and to the interchangeable courses of its successive changes whereby the air is the continual seperater of the waters Therefore the air is promiscuously drawn thorow the mouth and nostrils into the Lungs in its chiefest part But whether the air and by consequence also an Endemical Being be drawn inward by the encompassing aire through the Arteries the Schools affirm it But I as the first being supported with the much authority of reasons and the great authority of truth have doubted of it By consequence also That Oyntments applyed to the places of Pulses that they may be drawn inward are made vold First of all These Propositions do resist themselves The aire is drawn through the skin into the Arteries And the depression of the Pulses is to drive away smoaky vapours successively raised up by the heart Because if continual smoakinesses are stirred up by continual heat and the heart doth uncessantly labour with the Arteries for the expelling of those Surely there shall be no room nor space of motion for the attraction of the air from without to within For if there be a successive continual and uncessant expulsion of the Pulses from the center of the heart by the Arteries of necessity also the whole Channel of the Arteries shall by a continual thred from the heart even unto the skin be filled with a smoaky vapour of the expulsing of which smoakiness seeing there should be a greater necessity than of attracting air for fire is most speedily extinguished by smoaks but doth not so soon consume the whole through extream want of cooling or refreshment there is no leisure for the attraction of the air And moreover the Pulse being stirred the attracted air and that in the least space of delay should be besmeared being involved in smoakiness so also the aire in the smallest branches of the Arteries that it should rather increase the use of expulsion than satisfie the cooling refreshment of the heart Therefore the supposition of smoaky vapours standing the air is in no wise drawn by the Arteries from without to within and so the Schools do unadvisedly dictate their own and yet do subscribe to each other And moreover it follows from the same supposition that the Artery is not lifted up by it self and primarily but that it is only principally elevated that it may fall down next that by that endeavour it may shake of the fardle and drive away the fear of choaking seeing that should be the chief end of the Pulses but the other which is that of cooling refreshment is in respect of the former a secondary end Again If the Arteries should suck the air inwards to what end I pray should that be done seeing the sucking of the more crude endemical air should rather hurt than profit For not for the cooling refreshment of the heart seeing all the Pulses should scarce allure the smallest thing from the air by the least and utmost mouths of the Arteries which being the more swift in drawing should not straightway afterwards be expulsed by the depression of the Artery yea it should so most speedily in that very moment be co-united with the smoaky vapour and made hot by the Arterial bloud that the heart should not feel in it self any cooling or refreshment thereby Especially seeing the air should not by one only attraction proceed that way from the skin to the heart but by a manifold depression of the Artery coming between it should wax so hot in the way that it should deceive all hope of cooling refreshment Wherefore if the Arteries should allure the air from without the elevation of the Artery should of necessity alwayes far exceed its depression
in swiftness greatness which is abusive As also that the air should keep the quality of a cooling refreshment undefiled being introduced by little and little through so many windings of the Arteries In the next place neither should the Artery draw the air that the vital spirit may take increase thereby Because with the consent of the Schools the vital spirit is not made of air but of the vapour of the venal bloud elaborated in the heart to the utmost and ennobled with a vital faculty And it is a dull affirmation which supposeth the vital spirit to be nourished by a simple Element Seeing we are nourished by the same things whereof we are generated Wherefore seeing the in-drawn aire is an elementary body it hath not the nature of a sanguine spirit as neither seeing the air can ever be made individual by a humane determination it shall not be able to nourish a composed body as I have taught in its place Moreover It alwayes keeps the properties of a universal Element but doth not attain the condition of an Archeus For the aire is neither akin to us nor is it capable of a vital light And therefore the Artery shall abhor a Forreigner neither doth it admit the air into its family before it be elaborated in due shops neither doth nature attempt any thing in vain as neither to prepare the aire that it may be made that toward which it plainly hath not a possible inclination otherwise the vital spirit should be made in vain through so many preparations of digestions long-windings and shops of the Bowels if by so light a breviary and without usury it may be ripened from without For this hath deceived the Schools that it hath hitherto been believed that fire is necessarily nourished by air Therefore also that vital spirit as the Authour of all our heat doth want for its food the Element of air But I have already cleered it up above that the fire is neither a substance nor that it is nourished by air Yea neither by a combustible matter unlesse that in hastening to the ends of its appointments it doth require an inflamable matter for its object but not for its nourishment Also for want of an object it perisheth in an instant when it hath attained the end of its appointments Because seeing it is neither a substance nor an accident it also perisheth for want of an object for that its own object is also its subject And so also that is a thing most singular to it and hitherto unknown Therefore the supposition of smoakie vapours standing the end ceaseth for which the outward Air should be drawn through the Skin into the Arteries the manner ceaseth and the possibility ceaseth Again if the Arterie sucks the Air by the Pulse it should indifferently suck and such an attraction should be promiscuously endemicall and so hurtfull which I have observed to be false by often experience Especially because that as oft as a forreign or strange Plague is contracted from without by the breathing the suiting or setling thereof is not made but nigh the stomach which thing is made manifest by the sense of the place anguishes vomiting sighs head-aches and doatages And so that part in us which feeleth and formeth the first motions of apprehensions doth also feel the first onsets of the Plague I grant indeed that the Plague is contracted by the contraction of a defiled matter and that forthwith the pain as it were of a pricking needle is felt But this doth not prove that therefore the sucking of the Air is made by the Arteries when as the poyson it self is apt to infect the skin and forthwith to burn it into an Eschar Surely it is a far different thing for the Pest to be drawn inwards by the Arteries or to be allured by sucking and another thing by force of its own contagion to creep inwards by touching as it were by the stroak of a Serpent for emplaisters Baths and Oils do alter the skin and consequently they do either proceed to alter or do draw from the Center to the skin but not because vapours fetched from thence are drawn materially inward Then at length the Pulse is not after the manner of breathing which by one sigh doth blow out whatsoever is of Air in the Breast but the motion of the Pulses is interrupted by an opposite and therefore the expiring motion is most frequent no lesse than the inspiring and those successive motions do so much hasten that if they had attracted any Air that should enter for a frustrate end seeing it would be knocked out in an instant For truly that which is nearer to the mouthes that should also first be blown out And so the Air should not have hope ever to be more thorowly admitted or that it should satisfie the cooling refreshment of the heart Lastly a generative faculty is wanting to the vital Spirit whereby it should bring the Air into Spirit by a formall transmutation Seeing that power belongs to the Ferment and Shops without which venal bloud is not made For neither can venal bloud generate venal bloud and the chyle of the stomach being granted to be in a Vein or Arterie venal bloud should not therefore ever be made thereby or arterial bloud Therefore the Air although it should be a fit Body yet it could not be made the nourishment of the vital Spirit unless it had first been elabourated in the heart being quickned and enlightned therein individually according to a humane Species all whereof do resist an Element Therefore the frivolous device is made void and the cooling refreshment of the heart by the attraction of Air inwards by the Arteries is feigned And the Load-stone of Man celebrated by Paracelsus is feigned Seeing the Arteries do not suck inwards and the Air so introduced should be for a greater load to the Arteries than the feigned smoakie vapour of the Schooles If therefore the Arteries do not draw Air certainly much lesse should flesh do that being an enemy wanting the hollowness of the Air For indeed that the Air is drawn from without unto the heart by the Arteries as well for its cooling refreshment as its nourishment and increase of the Spirit of the Archeus is nothing but a meer device So is the invention of the Schooles alike frivolous that the necessity alone of expulsing the smoakie vapour bred in the heart should depress the Arteries For truly in the foregoing Chapter I have already shewen at large that there are other aims of the Pulses For whatsoever is made in the heart is either a pure Being and a meer refined thing and vital For there is no adustion corrupt matter dryth nor efficient cause of smoakinesses For it is an unsavoury or foolish thing thus to have compared the Fabrick or frame of life to destroying fire that it must be feigned the arterial bloud there to be burnt to and to send forth smoakie Fumes For if any forreign vapours do sometimes besides
nature disorderly touch the limits of the heart we straightway feel the numbers of beatings and the defects of intermitting storms But if an ordinary framing of smoakinesses should be in the heart how should they be seperated from the vital Spirit and by what trench should they remain divided from each other How should the expulsion of smoakie vapours be possible which should not also abundantly power forth the vital Spirit most intimately co-mixed with themselves And so as the Schooles have nothing of pure Doctrine do they also suffer no unpolluted thing no undefiled thing without an excrementitious and dungie smoakiness do they think that the essential offices of life do indifferently belong as well to a smoakie vapour as to the Spirit of life And so hitherto also to be co-mixed How should the depression of the Arterie thus far tend unto a good end and that appointed by the Creator which together with the smoakiness should also puffe out the vital Spirit thorowly mingled with it And so shall it forthwith bring death and destruction How had not that Vmpire of things most highly to be honoured even from mans Creation made death by the contraction of his Pulses Last of all if a smoakie vapour should be the Musical measure of the Pulses as they will have them what should be that seperater who should compel the smoakie vapours rather to depart into the habit of the flesh from without than thorow the chief Arteries with a straight line into the head Or if a co-mingled smoakiness doth indifferently hasten with the vital Spirit into the bosoms of the Brain why do they not continually disturb the Family-government of the Senses what if the pressing together of the Arterie be dedicated to the expulsion of smoakie vapours for since the Arteries are thumped sidewayes so also thus far they do bestow Spirit and vital Powers on the places thorow which they passe therefore that way also they should mutually expell smoakinesses which surely should be more pernicious to all the Bowels than to the Arteries themselves because these are judged to be refreshed by fresh Air but not the Bowels If therefore they will have smoakie vapours expelled by the pressing of the Arteries together let them first shew us that smoakie vapours cannot be otherwise purged than by the last or utmost mouths of the Arteries and that with the continual safety of the Spirit that is thorowly mixt with the smoakinesses Truly the Schooles do support their defiled Doctrine by a smoakie vapour and by a blinde perswasion of sluggishness do subscribe their Genius unto Galen Seeing therefore they have been ignorant of the matter heat residence content and circle of the Urine but have passed by the efficient cause of Pulses but have fled back chiefly to heats and colds and have neglected their true ends the whole significative knowledge of healing hath remained polluted Therefore the Schools are prophesied of as it were from a three-legged stool as well in the knowledge of Diseases as in the progress and end of the same which thing I shall hereafter much more plentifully prove Therefore Endemical things do affect or stir all things whereby and which way they enter to wit the Head Breast and the Dependants on these And by how much they do prevail by so much do they operate and effect For some do imprint a spot or defilement on the part and afterwards depart Such as are misty or clowdy things stinking things things putrified by continuance c. But some do enter in the shape of a smoak and are breathed into Minerals which are again divers wayes coagulated within For some are spewed-forth spittings if they are not hurtfull But others do for terme of life toughly adhere on the walls of the pipes of the Lungs and do exercise their tyranny for their entertainment Of this sort is whatsoever doth fume out of the veins of Minerals wherefore also the Fume of Minerals by reason of its malignity an Arsenical poyson have become Sunonymalls or things of one name to wit the Arsenick and smoakie vapour and smoak of Metalls fall together or agree in one Whence are hoarsnesses tremblings of the heart faintings Asthmas Pleurisies Inflammations of the Lungs Coffs spittings of Bloud Consumptions Imposthumes full of matter c. In the mean time it is not manifest that Endemicks or things proper to people in the Countrey where they live are drawn by the Arteries neither that the same are immediately affected But if Mercury doth bring forth tremblings that at least is impertinent to the Arteries Neither also do they therefore tremble into whom Mercury is driven by Ointments But they are bladdered in the mouth throat the Uvula falls down and their teeth are ulcerated do shake or are loose and wax black their head swells and they spit stinking things greatly Also Guilders Diggers and Seperaters of Mercury because they do inspire a deadly poyson into the head and Sinnewy parts they do work or effect Endemicks in us as much as they can CHAP. XXVI The Spirit of Life 1. The Doctrine of the Antients concerning a threefold Spirit 2. They have stated whence we must begin 3. The spirit of wine doth contain onely two Chymical Beginnings flexible at the pleasure of the Artificer 4. Vital spirit out of spirit of wine 5. How drunkennesse comes 6. How the spirit of wine and Aqua vitae or Water of life do differ 7. Whatsoever is stilled onely by fire doth go back from the virtues of its former composed body 8. The ferment or leaven of the stomack and of bread differs 9. The Plurality of ferments 10. Gas being unknown hath brought forth many absurdities in the distinction of things 11. The soul is in the Arterial bloud and not in the venal bloud 12. The Venal blood is without a spirit of the Liver 13. Drunkennesse 14. The progresse of the vital spirit through its offices 15. The declared disposition of the spirit it self 16. What things are by sense reckoned to be one are severed or discerned in their effects 17. From whence the spirit of life is Balsamical 18. The spirit of Aqua vitae only by touching looseth its oylinesse 19. It is presently made a Salt 20. The whole venal blood is turned into a Salt 21. Of the life of the vital spirit 22. The light is now and then extinguished in the matter of the spirit 23. There are as many particular kinds of sublunary lights as there are of vital lights 24. The definition of the vital spirit 25. The heat of life is not the Constituter of its own moisture 26. That heat is an adjacent to life 27. The undistinction of the Schools of the effects of heat and of a ferment 28. Whence heat is Escharotical or the maker of an Eschar in us 29. Whether the animal Spirit be distinct from the vital I Have discoursed already before of the Archeus as it were the Vulcan in the seed and after what manner he may dispose
of all things as well in generation as in the transmutations of meats throughout the course of life which office doth properly respect the inbred or implanted spirit But now how and whence the spirit floating in the Arteries may be constituted by occasion of the Blas of man already described consequently I have undertaken to explain in this path their Office and Properties The Schools teach That nourishments are first changed into Chyle and then into digested juice and venal bloud and so that a certain naturall spirit is made in the Liver which afterward by a repeated digestion of the heart is changed into vital and at length is in the Brain made animal or sensitive so as that the natural spirit is ordained for nourishing of the parts but the vital for the preserving of the same and the animal for the functions of sense motion and the soul But I think it hath been far otherwise Phylosophized and farther proceeded For they had known out of Hippocrates That a certain spirit is that thing which causeth violence or maketh the assaults But it was not sufficient to know that there is a certain Spirit to have told by what instruments it should be made or what it might act unlesse they should explain also the disposition substance and properties of the same together with the manner of its making I have elsewhere delivered That of any plant and fruit a ferment being applyed Aqua vitae or a water of life may be made which thing seeing it is commonly known while out of Grains Hydromel or Water and Honey and juices it frameth a water of life The Proposition needs no demonstration But Aqua vitae is a volatile Liquor Oylie as it is wholly enflamed and wholly Salt as being sharp biting as being detained the longer in the mouth it burns the upper skin of the gums and lips and is one and the same simple thing and so it containeth two only and not the three Chymical Beginnings So indeed That according to the will of the Artificer the whole Aqua vitae may be made Salt or Oyl that is That those Beginnings are not Beginnings not constant things but changeable at the will of man But the Wine as to its Winie part contains a spirit answering to Aqua vitae For this is searched through the Arteries of the stomack unto the head without the maturities of other shops So that if more wine be in the stomack than is meet drunkennesse follows as the spirit of the wine doth flow more largely into the head than that by a fit space or interval it can be changed by an individuating humane limitation For from hence the changing and likewise the operation of the ferment is manifest Notwithstanding in Wine that spirit is milder than Aqua vitae which is drawn forth by distillation which thing appears from the like in Oyl of Olives For the Oyl which they call Oyl of Tiles or Bricks or Olem Phylosophorum being distilled doth far differ from the Oylinesse which is drawn out of simple Oyl by digestion only with the circulated Salt of Paracelsus for that circulated Salt is seperated the same in vertue and weight after it hath divided the oyl of Olives into its diversities of parts For a sweet and twofold Oyl is seperated out of oyl of Olives even as a most sweet spirit out of wine being far severed from the tartnesse of Aqua vitae Whence I have learned by consequence That whatsoever is distilled only by fire doth far recede from the vertues of the composed body But in us although meat doth putrifie after its own manner to wit if that putrefaction be a mean of transchanging a thing into a thing yet in our digestions by that putrefaction I speak of the action of the ferment of the stomack Aqua vitae is not extracted out of Potherbs Graines Apples or Pulses For truly the intention of nature is not then to procreate an Aqua vitae and there is one ferment in us whereby things are resolved into Chyle and another whereby things do send forth an Aqua vitae or a water of Life out of themselves For while herbs do putrifie in water through a ferment the stalk stumps or stocks and leaves do remain whole in their antient figure and hardness for the extraction of Aqua vitae which being eaten by us are turned into Chyle and loose their first face Wherefore I have comprehended as many varieties of putrefactions and as many dungs of one bread different in the particular kind as there are particular kinds of living creatures nourished by bread Yea further far more ferments of bread because bread doth putrifie as yet by more means as well of its own accord as from an appointment But what is spoken of bread as much is said of other meats The Schools indeed knew That nothing doth profit us which should not contain a Beginning or Essay of life in its root and so therefore they do admit of the air for the increase of spirit being deceiued by the Lessons of Poets who call them Vitall airs to wit they would have in the venal bloud a spirit of the Liver naturally actually to be and to glister like air For they thought it to be a vapour being ignorant that a vapour is never made an uncoagulable Gas an air sky or wild exhalation but that it alwayes remains water Therefore they thought a vapour exhaling from the venal bloud hunted outwards even as out of a certain luke-warm Liquor should be that spirit of the venal bloud whence vital spirit should be materially framed But surely the venal bloud as long as it flowes in the vessels of the Mesenterie and Port vein is void of spirit Wherefore it being also called out by laaxtive Medicines it is voided forth stinking without any notable token of weaknesse which comes not so to passe if it hath once well touched at the hollow vein Because then the venal bloud is Homogeneally or after one and the same kind sealed in its entrance that it may be made the bloud of the Artery and spirit and therefore it is in the Holy Scriptures indifferently with the Arterial blood called a Red spirit in which the Soul inhabits Although that be properly understood of the Arterial bloud Because the Scripture is there speaking of men stabbed or slain whose venal bloud is poured out together with their arterial bloud I shall at sometime teach concerning digestions that whatsoever is made or composed in the stomack that doth wax soure there by a ferment also Sugar it self not indeed with a sournesse or sharpness of Vinegar Oyl of unripe Olives Citron or Vitriol but by its own like ferment and with a specifical sowrenesse although it symbolizeth or coagreeth with other sowre things in that which is sowre Yet the sharpnesse is diverse from them all by an internall power And that sowreness of meats is perfectly volatile Neither doth that hinder that the Chyle in Youths doth assume the
fixednesse of a bone as also in the fractures of bones For the Chyle of the stomack is the same after growth as it was in a Youth But all that is at length discussed without any remainder of it self it again retakes the nature of a bone in a callous concretion in the solidness of fractures And therefore for that very cause all Chyle is volatile and thus far it sometimes doth assume the disposition of spirit in the venal bloud Not indeed because there is a natural spirit in it and diverse from the venal bloud but rather because the whole venal bloud hath obtained a spiritual Character in the promise John 5. The water the bloud and the spirit are one But I will teach concerning digestions after what sort that sowreness in the Chyle may be transchanged into a volatile Salt whose excrementitious part is banished with Urine and Sweats But the very Masse of venal bloud through the fermental virtue of the heart and assistance of the Pulses doth passe over into Arterial bloud of yellow looking reddish whence it is made vital spirit And so is not the air or vapour of the venal bloud but the venal bloud it self is brought into arterial bloud and from thence at length into vital spirit For the Office of the Liver is univocal and is called Sanguification but not the creation of spirit which do differ far from each other For neither do so many and so diverse Offices belong to one bowel especially because the rude heap of venal bloud is not yet a fit seminary for the spirits For it is sufficient for the Liver being enriched with so few Arteries and a communion of life that it performeth a true transmutation of the Chyle into venal bloud and a true generation of a new Being But in the heart as it were the fountain of life it is first of all meditated concerning vital Beginnings For the Venal bloud is there extenuated into Arterial bloud and vital air which two are wholly perfected by one only action according to the more ready and slow obedience of the venal bloud For the venal bloud is made with the in-thickning of the Chyle or Cream therefore by the separation of the liquid excrement or urine But the spirit is made with the attenuating or making thin of that which is in-thickned Both which actions so opposite do not therefore agree with one Liver But if the Schools will have a natural spirit to have fore-existed in meats but to have received a perfection in the Liver But yet it easily expires in things boyled cocted and roasted And if any doth by chance remain that spirit is not the hepatical or Liverie one of our Family Goverment I confesse indeed that the Spirit of wine is the spirit of Vegetables and is easily snatched into the Arteries as it were a simple Resembler previously disposed that it may easily passe over into vital spirit But from thence the Schools do frame nothing for their spirit of the Liver For the Spirit of wine is immediately snatched into the Arteries out of the stomack without digestion Neither is it taken as a vital companion by the degree of venal bloud it is also easily from thence gathered that the vital spirit doth not presuppose a natural one And what I have said is manifest For truly they which suffer fainting or trembling of the heart do presently and immediately feel the spirit of wine to be admitted into the fellowship of life for neither then also are they made drunk by much wine abundantly drunken Otherwise Wine being as yet corporally existing within the stomack drunkenness doth not from elsewhere proceed than because the winie spirit is abundantly snatched into the heart and head and there breeds a confusion of the fore-existing spirits it self being a stranger not yet polished in the shop of the heart Therefore the venal blood it selfe let it be the spirit of the Liver corporal coagulated into a matter and subjected to a vital Goverment with me it may be so so that we understand it Rhetorically to wit the venal bloud it self to be an object capable and a matter that it may thereby be made Spirit And in speaking Phylosophically or properly there is no spirit in the venal bloud made for it self by the Liver because the labour of Sanguification seperation of the Liquor Latex Urine and Sweat doth employ the Liver to wit while those do most swiftly pass thorow the slender Flood-gates of small veins For the venal bloud although it received an entrance of it self in the Meseraick veins yet the true generation of the same is made also the endowments of small threds and coagulation under the most swift passage together with its Whey through the small Trunks of a hairy slendernesse But if also the generation of spirit doth moreover employ the Liver Truly besides the vain generation of the same the Liver is to prostrate it self like an Asse with too much fardle and plurality of offices And it is sufficient for the venal bloud that being made a Citizen of the veins it doth partake of life and be illustrated with a vital light Therefore even as by the ferment and labour of the heart the venal bloud is made arterial bloud and volatile spirit So a ferment the Vicar of the heart being drawn from the arteries they are also made so volatile that after their consumings they leave no remaining lees that do go forth with a totall transpiration of themselves Therefore the heart doth frame out of the venal bloud arterial bloud which it fitteth and extenuateth by the same endeavour and makes so much vital Spirit in the arterial bloud as the groseness of the venal bloud and the resisting substance of the same doth permit in so little a space wherein it is agitated and shaken together within the bosoms of the heart yea indeed neither is it enough to have known the venal bloud to be Spirit also to be brought over into arterial bloud and to grant a vital Spirit by whose favour it may be informed by the minde and be made animate and from hence at length to be translated into the bosoms or stomachs of the Brain there to receive the various limitation of Characters So that it is made motive in the thorny marrow or Spina Medullae as we have seen in the Shops optical or of the sight which if they are through some errour brought to the tongue they are plainly unprofitable for tasting Wherefore it comes to passe that oft-times the fingers are benummed some moveable part looseth its sense being left either feeling or motion for that the parts are bedewed with a strange and wandring Spirit For the Authours of touchings are unfit for motion and those of this likewise for them But moreover it behoveth to have known the disposition of the vital Spirit For truly it will sometime sufficiently appear that of soure Chyle partly venal bloud and partly salt Urine and the excrements are made But that that excrementitious
saltness is a volatile and salt Spirit which being co-fermented with Earth doth at length in part assume the nature of Salt-peter The venal bloud also doth by distillation afford this salt spirit plainly volatile and not any thing distinguishable from the spirit of Urine Yet I have considered that they both do differ in this essential property that the spirit of the Salt of venal bloud doth cure the falling-evill even of those of ripe age the spirit of the salt of Urine not so Therefore it is manifest that in the Venal blood a salt and volatile spirit is contained But after what manner all the venal bloud may be transchanged by the ferment of the heart into spirit without a diversity of kind as much as may be said I have explained in the Treatise of Long Life Because otherwise Natures are not to be demonstrated from a former Cause as neither the operations of Ferments because they are essentiall causes for the transmutations of things Therefore the vital spirit is saltish and therefore Balsamical and a preserver from corruption and that not so much by reason of the salt as in respect of a light conceived in its own Salt And so neither can air be made the addition or nourishment thereof For although the Aqua vitae be easily assumed into vital spirit yet this is not oylie and combustible but the spirit of wine onely by the touching of a ferment doth easily ascend wholly into a saltish volatile nature forthwith assoon as it looseth its oylie or enflamable property Even as I have taught by Handicraft operation in the Treatise of Duelech To wit after what manner at one onely instant Aqua vitae may be truly changed into a yellow gobbet or lump not inflamable which thing doth more evidently happen to Aqua vitae by a saltish vital Ferment Therefore the Spirit of Wine is straightway snatched into the heart without delay or by a further digestion through the Arteries of the stomach and restoreth the strength because it is by small labour perfected in the heart yet we must not think that the vital Spirit is soure because the Spirit of Salt-peter is pleasingly sharp and is made at length of the Spirit of Urine Because the Spirit from whence Salt-peter is coagulated in the Earth was not soure or sharp while it was the Spirit of Urine Therefore the vitall Spirit is Salt not soure for that which is sharp out of the stomach is an enemy to the whole Body being nearer to the Spirit of Urine than to Salt-peter and it is as yet much more divers from the Spirit of Salt-peter by the adustion and co-mingling of the adjunct with the thing extracted But they do easily perceive the saltness of the vital Spirit who have had some stupid member which by degrees receiving touching doth suffer pricking and stingings which are the true tokens of saltness Indeed the saltness of the Spirit may be known but the light of the same proceeding immediately and fountainously from the Father of Lights doth drive away all further search of mortall men Furthermore that the whole venal bloud is a meer Salt it desires not more strongly to be proved than because the whole venal bloud is in Ulcers the dropsie Ascites c. homogeneally made a Liquor by an immediate degeneration For the venal bloud is intensly red but it growes yellow while it is made arterial bloud because redness waxeth yellow when it is as it were dissolved by a volatile Salt It is as yet a dead thing whatsoever I have spoken of hitherto The vital Spirit performs the offices of life But the famous top of life is not proper to a Liquor or exhalation as they are Salt things And that the life of things may live it ought of necessity to have a Light from the Father of Lights Therefore it behoveth that the Spirit or vital Skie or Air be enlightned with a Light simply vital not indeed universal but specifical and individuating Nor also with a fiery burning enfiaming light and conspicuous by concentred beames But it is a formal light of the condition of a sensitive Soul In which word the descriptions and further diligent searches of mortal men are stayed to which end imagine thou that Glow-worms have a light in their belly a little before night as also bubbles of the Sea have a night brightness and very many things which through purrifying do proceed into the last matter of Salts yet vital and that which is extinguished together with their life Suppose thou a certain a like light to be in the spirit of life which as long as it liveth shineth and when it forsaketh the eyes of one dying they appear horny and made clean And that light is now and then extinguished the material vital Spirit being as yet safe in the Plague poyson sounding c. yet thou mayst not think that the like essence of light is in us and Glow-worms that indeed lights do differ onely in the tone or tenor of degrees But in very deed there are as many particular kindes of vital lights as there are of Creatures that have life And that is an abundant token of divine bounty that there are as many particular kindes of Lights which are comprehended in us under one onely notion and word and that there are as many vital differences as there are Species of vital things because that those lights are the very lives Souls and Forms of vital things themselves yet I except the immortal minde while I treat of frail lights although it self also be a certain incomprehensible light and so by the same Lights themselves is the alone and every distinction of particular kindes Therefore the Father of Lights delighteth in the unutterable abundance of generall kindes of Lights with a far greater bounty than in fashioning almost infinite varieties in one onely humane countenance For there is with himself a certain Common-wealth of Lights and a Legion of unmemorable Citizens a certain likeness whereof he expresseth by the Forms of vital things in the sublunary World Therefore the vitall Spirit is arterial bloud resolved by the Ferment of the heart into a salt Air and enlightned by life which light is in us hot of the nature of the Sun and is cold in a Fish neither doth it ever aspire unto any power of heat wherefore our heat is not a consumer of the Original moisture even as concerning long life seeing fishes have not hitherto escaped death Neither could the first men who before the floud saw a thousand Solar years have had more radical moisture by ten fold than us unless they had had all things ten fold more extended which is an impertinent thing For truly it is probable that Adam being formed by the hand of God obtained the most exceeding perfect Stature of the Lord Jesus Christ neither to have exceeded the same Lastly Fishes should naturally be immortall under the frozen Sea seeing their radical moisture should not there evaporate by heat
themselves by the same right concoct for themselves and are thereby nourished For truly in this humour every part lives in its own Orbe and every part hath a singular Cook-room in it self for it self But besides even till a certain age and measure inbred in the Seeds of things the nourishment departs into increase Then it stayeth and is no more mixed with its first constituters And therefore this nourishment is opposed onely for the retarding of the dryness of old age even unto the closure of life This indeed is the distribution of the digestions and Regions of the Body among the Antients and modern Schooles which hath never seemed to me to be sufficient but full of ignorance because it is that which besides rude observations hath brought no light unto the art of healing CHAP. XXVIII A six-fold digestion of humane nourishment 1. The miserable boastings of the Galenists 2. Whence the first dissolution of the meat is 3. A sharpness being obtained is presently changed into a salt Salt 4. The use of the gut Duodenum neglected in the Schools 5. Sharpness or soureness out of the stomach doth hurt us 6. The variety and incompatibility or mutual unsufferableness of the Ferments 7. An example of that ready exchanging 8. Nothing like a Ferment doth meet us elsewhere 9. The volatileness of sharpness doth remain in a salt product 10. The latitude in Ferments 11. Whence it is known that the first Ferment is a forreigner to the Stomach 12. Why Sawces do stand in sharpness 13. Sharpness is not the Ferment it self but the Instrument of the same 14. Too much sharpness of the Stomach is from its vice 15. A receding from the Schools in the examination of the Gaul 16. That Choler is not made of meats 17. That the Gaul is not an excrement but a bowel 18. The membrane of the wombe is a bowel even as also that of the Stomach 19. Why the Gaul and Liver are connexed 20. What may be the stomach of the Liver 21. VVhy it goes before the Ferment of the Gaul and is the second digestion 22. VVhy the venal bloud in the Mesentery doth as yet want threds neither therefore doth it wax clotty 23. The wombe of the Vrine and the wombe of Duelech or the Stone in man are distinct 24. The stomach of the Gaul and its Region 25. The rotten opinion of the Schools concerning the rise of the Gaul and its use 26. Nature had been more careful for the Gaul its enemy than for Phlegme its friend 27. The separation of the Vrine differs from the separation of wheyiness out of milk 28. The second and third digestions are begun at once although the third be more slowly perfected 29. What the stomach of the Gaul is 30. The Gaul doth import more than to be chief over an excrement 31. Birds want a Kidney and Vrine but not a Gaul 32. Fishes also do prove greater necessities of a Gaul than of filths or excrements 33. That the Schools are deceived in the use of the Gaul 44. The Liquor of the Gaul with its membrane being a noble bowel doth now and then banish its superfluity into the gut Duodenum 35. How excrements do obtain the heat of the Gaul yet are not therefore choler or gaul 36. The proper savour of the dung doth exclude the gaul and fiction of choler 37. Gauls seem what they are not 38. Whence the vein hath it that even after the death of a man it doth preserve the venal bloud from coagulating 39. The extream rashness of the Schooles 40. The solving of an Objection 41. It is proved by many Arguments that the veins of the stomach do not attract any thing to themselves out of the Chyle 42. The Authour is dissented from the Schools in respect of the bounds of the first Region in the Body 43. The true shop of the bloud is not properly in the passage of the Liver 44. The action of a Ferment doth act onely by inbreathing neither doth it want a corporeal touching 45. The absurd consequences upon the positions of the Schools concerning touching and continual nourishing warmth 46. The Ferments of the Gaul and Liver do perform their offices by in-breathing 47. Why Flatus's or windy blasts do not pierce an Entrail 48. The Errour of Paracelsus about the pores of the Bladder 49. The first digestion doth not yet formally transchange meats 50. Where the absolute transmutation of meats is compleated 51. It is false that nourishment is not to be granted without an excrement 52. It is false that the stomach doth first boil for it self and secondarily for the whole Body 53. The Gaul hath the nature of a Balsam 54. A miserable objection 55. The Gaul taken for a Balsam in the holy Scriptures 56. Against the Gaul of the Jaundise 57. Two Idiotisms in Paracelsus 58. How the Salt of the Sea is separated from Salt-peter 59. Out of water there is Vinegar 60. The fourth digestion and Region of the Body 61. Why the heart is eared 62. The fifth digestion 63. That the vapour in the venal bloud is not yet a Skyie Spirit 64. The nourishing of the flesh and the bowels is distinguished 65. That the Animal Spirit doth not differ in the Species from the vital 66. The fourth and fifth digestions do want excrements 67. What the sixth digestion is 68. The Diseases in the sixth digestion are neglected by the Schools because not understood 69. In the designing of the Kitchin and Shop there are some errours of the Schools 70. Why an Artery doth for the most part accompany a vein 71. Paracelsus is noted 72. The errour of Fernelius concerning Butter 73. The rashness of Paracelsus concerning Milk 74. A censure or judgement of Milk 75. The best manner of drawing forth Goats bloud 76. An undoubted curing of the Pleurisie without cutting of a vein 77. Why Asses milk is to be preferred before other Milks 78. The education of a Child for a long and healthy life 79. Some things worthy to be noted concerning the Vrine 80. Why dropsical persons are more thirsty than those that have a hectick Fever 81. The proper place of the Ferment of the Dung is even as in a Wolf 82. The proper nest of Worms and the History of the same 83. The difference of Ascarides from VVorms 84. That a Clyster is injected in vain for nourishment sake I Have observed notable abuses committed throughout the whole description of Functions or of the use of parts Although Galen doth not more gloriously triumph in any place than in the Treatise of Pulses and in the use of parts the which notwithstanding the modern Anatomists do shew that he never thorowly considered wherefore it is altogether probable that without the knowledge and searching out of the truth these Treatises described by Galen from elsewhere and prostituted for his own are as yet to this day worshipped in the Schools Wherefore I have premised the digestions which Antiquity hath hitherto known and hath confirmed
Cream is not made by the coagulation of the venal bloud and separation of the more wheyie part Seeing the venal bloud in the Meseraick Veins is not onely not coagulated but neither indeed is it as yet coagulable as long as it is conversant in that stomack As is manifest in the bloody flux Therefore there is made a seperation of the wheyie excrement from the venal bloud in the Meseraick veins themselves and indeed from a far other acting ferment and bowel than that which is employed about Sanguification or making of bloud For it is a certain act which condemns a part of the Cream into an excrement But it preserveth the venal bloud and leaveth it untouched therefore a production and seperation of the excrement goes before Sanguification And so the womb of the Urine beginneth before the Meseraick veins Yet the womb of the stone is not as yet in the same place because the ferment of the Rein or Kidney changeth the spirit of the Urine in the Liver and round about it Therefore whatsoever was soure in the Cream is changed by the ferment of the Gaul into the salt of the Urine But the stomack of the Gaul is the Duodenum and the following Reed of the neighbour Bowels and it ends in the beginnings of the Veins of the Mesentery But because this use of the parts and ferments is hitherto unheard of in the Schools it is therefore to be dilated by a large discourse First of all The Doctrine of the Schools standing That the venal bloud is made in the Liver and that together with the venal bloud the Gaul is also made Therefore of necessity also the seperation of the Gaul shall in motion and nature be after Sanguification Wherefore the Chest of the Gaul ought to be above the Liver and not beneath it nigh the port vein For by way of supposition I now grant the fictions of four humors at least it had far more commodiously purged the matter bloud from superfluous Choler than the Chest of the Gaul seeing indeed the Choler should as yet be mingled immediately with the Urine and especially because they teach That the Urine ought to be tinged by the Gaul and therefore in vain For why should the Gaul be so precisely separated from the Urine if it ought again straight-way to be added unto it I conjecture the Liver to be loaded for every event with a vain and importunate baggage by the little bag of the Gaul hanging on it by the little bag I say onely of cast-out dung dedicated to the provoking of Urines And being by so much more unhappy than the bladder because seeing it is that which is a membrane of the first and Spermatick constitution yet that it ought to be nourished by the Gaul alone Seeing it wants a vein propagated by running through its little bladder For since we are nourished by the same things whereof we consist where shall that little bag find a spermatical nourishment from the Gaul which in it self should be nothing but an excrement But if the Gaul be said to be collected into the Chest under the Liver for the wiping away the dregs of the paunch at least the Agent which procreateth in the Urine a Salt of not Salts had more commodiously left a part of its own Urine for the washing and cleansing of the Entrails and disturbing the superfluities of these as it had freed the Liver of the stinking and â—edious burden and consociation of the Gaul Neverthelesse it is of Faith that our body is so workman-like framed by God that nothing therein is in vain and nothing therein diminished Because that it is far more artificially and commodiously made than our understanding can comprehend Therefore if the ends of the Gaul granted by the Schools should be true verily the Reins had far more commodiously satisfied those ends as I have said than that the workman of things had therefore loaded the Liver with that unprofitable weight But the consequence convinceth its antecedent of falsehood Therefore the whole doctrineis false If Birds do want Reins a Bladder and Urine whereby they may the more fitly fly but the Gaule should serve onely for the wiping or cleansing of the blood at least the bloud had more willingly wanted the refining of the Gaul than the refining of the Urine that is if nature be able to seperate drink in a Bird without Urine and therefore likewise to want Reins and Bladder would it not bemuch more easie for it to have severed some small quantity of the Gaule with the Urine and superfluities of the paunch than to have loaded a noble bowel with a Chest and so by the unprofitable baggage of an excrement to have troubled Sanguification even in Birds Certainly nature at least reckoned to be more indulgent to Choler than to Phlegme because she hath framed for it a peculiar little Bladder or Bag For it is a foolish or unsavoury thing that nature had placed the Gaul in the lap of the Liver for the dregs of the paunch and bladder when as otherwise she had dissembled Choler to be abundantly thorow mixed with the venal bloud Wherefore I more fully looking into the matter have observed that the Chest of the Gaul is as it were the Kernel of the Liver curiously kept in its hollow part from injuries but the Liver to be as the rhine or bark of the Gaul And then that the Gaul is so much the nearer tied to the Duodenum because its digestion and ferment should go before the digestion of the Liver or Sanguification Indeed the wheyie superfluous part ought to be seperated from the lively Cream which seperation therefore is not to be compared to whey and milk which are not severed from each other but with the corruption of the milk For truly in the Cream a separation of the whey happeneth together with the rectifying and preserving of the venal bloud That is the ferment of the Gaul is the perfective one of the Cream the preservative one of the bloud and the corâ—uptive one of the whey which three things do together concur in one point whereby the Gaul doth convert the sharp salt of the stomack except that which is hurtful corruptive in the stomack into a salt Salt Moreover although I have said that Sanguification is the latter in respect of the seperation of the Urine and transmutation of the sour into salt Yet both ferments as well indeed of the Gaul as of the Liver do begin at once because neither of them keeps Holy-day or is idle For as the ferment of the Liver is of a greater work and perfection So it doth more slowly perform its charge than the Ferment of the Gaul For the aforesaid transmutation of the Cream ought to proceed that the Liver being somewhat eased of an unprofitable burden might the more commodiously employ it self in Sanguification Therefore the second digestion or that of the Gaul is distinct from the first and third in the ferment bowel
an enemy to the veins but that these do draw no hostile thing unto them from whence it followes that the veins of the stomach do not allure any thing of the Cream under them and that all bloud before it be attracted by the veins of the Mesentery hath boren the hand of the ferment of the Gaul in its own stomach of the bowels yea although the Arteries being dispersed throughout the stomach do suck the Spirit of Wine yet they draw no juyce For which way should the Arteries draw juyce seeing they can never do any good thereby seeing sanguification doth not belong to the heart but to the Liver Seeing the juyce being attracted in the Artery should of necessity be a hinderance and ought to be corrupted If therefore the Arteries have a natural endowment of avoyding things hurtful and likewise of drawing vital things unto them and things appointed for them by the Lord of things shall that discretion be denied to the veins in the stomach For nature should have dealt ill with Horses who being content with one onely draught in the morning are fed all the day after with Straw Hay Chaffe Oats or Barley For truly dry or unjucie things should straightway contract thirst in the stomach if the veins of the stomach should draw drink unto them Horses should be thirsty all the day Therefore the drink ought of necessity to remain in the stomach so long as that it may expect there an end of future digestion least the sour Liquor be drawn into the veins which is plainly hostile or least the Cream being half cocted be supped up by the veins before the appointed time Therefore there is another use of the veins of the stomach than that which is of the meseraick veins And therefore the Argument objected falls to the ground because the meseraick veins are the stomach of the Liver and there is not another besides those the veins of the stomach are not likewise that which are onely dedicated to the nourishing of the stomach Again whensoever the Pylorus is not exactly shut it happens as in long drinkings that the stomach doth almost with a continual thred as it were make water downwards by dropping into the bowel but in those that have Fevers whose Pylorus doth erre through too much straightness the drink doth sometimes remain a full three dayes space and at length more is cast back by one onely vomit than was taken in two dayes which thing surely doth oppose that that the veins of the stomach do attract juyce It hath oft-times befallen me lying in a Coach with my face upwards that I should hear through the jogging of the wayes my stomach to contain a Chyle floating in me like to a Bottle half full but that I have often gone to bed after that without a Supper or drink yea that I felt my stomach in the morning as I did the day before Wherefore I being somewhat curious have provoked my self to vomit and I vomited up Cream somewhat sour plenteous transparent so that my teeth were astonished by reason of the sourness and although I felt no burden before vomiting yet after vomiting I perceived an easement or lightning whence I observed First of all that if the veins of the stomach had now sucked the Chyle 20 hours I had not been as yet able to have cast back so much from a moderate yesterdayes dinner 2. That the sour Cream is not allured by the veins 3. That that sourish Cream was not as yet dismissed from the stomach not indeed through the vice of digestion but through the errour of the Pylorus 4. That digestion differs from the expulsive faculty if one be perfected the other being absent or failing 5. That now and then the digestion beares the unguilty fault of the expulsive saculty and this of it 6. That as I did offend by too much shutting of the Pylorus so drinkers do offend-by a too much negligent bolting of the Pylorus 7. Moreover at the beginnings of Diseases things are often cast back which were taken three dayes before 8. That it belongs not to the veins of the stomach to attract the Cream 9. That nevertheless the Doctrine remaineth which hath made it a foolish thing for a Clyster to be injected by the fundament for nourishing of the sick 10. That the upper orifice of the stomach in Fevers offends by too much opening and thirst but that the Pylorus errs through a strict closure of himself 11. That in Fevers both digestion and also expulsion do offend 12. That the Key of the Orifice or upper mouth of the stomach is in the Spleen and that of the Pylorus in the Gaul by reason of the divers seats of a twofold ferment 13. That the reason of Scituation for the Spleen and Gaul is from the reason of their office For indeed the Schools do extend the first Region of the Body from one extream from the mouth even into the fundament and from the other extream even into the hollow of the Liver But I do describe the Regions by digestions seeing otherwise without these a Region it self is a Being of Reason For what doth it belong to a digestion that there is the utterance of an excrement what doth it pertain to the stomach that its drosse departs thorow the fundament For the Dung of the intestine is no more the excrement of the stomach than sweat is therefore if the fundament belongs to the first Region by reason of the excrement of the stomach therefore also the Skin shall belong to the first Region by Reason of sweat and the Bladder by reason of Urine Therefore not an excrement Lastly not the departure hereof but digestion alone doth prescribe a limit unto a Region and therefore there are as many Regions as digestions In the next place the shop of sanguification is not the Liver it self in its own substance because even the Liver of Fishes should also make their venal bloud but yet seeing every thing generates the like to it self it should of necessity be that either the Liver of Fishes should be red or their bloud to be white both whereof are false whence we learn that sanguification it self is made in the Liver it s own stomach which is the manifold vessel it self of the Mesentery Otherwise the Liver hath too few and slender veins for the due perfecting of the juyce of so great a heap For out of them the last perfection of sanguification is inspired into the hollow vein on the venal bloud by the ferment of the Liver And the Schools do think that sanguification is made by an actual nourishing warmth of the Liver and Cream because they are ignorant of any other actions than those which happen through a daily touching or comprehending And therefore also that every Agent ought necessarily to suffer by reason of a resistance are-acting of the Patient and that is the unexcusable containing cause of our death because the radical heat For they hold it a firm thing that
also that That Oyls and Emplasters are the true food of wounds so that a wound is truly nourished by them and that the corrupt matter is the excrement of that nourishment Therefore the sour salt of the Cream seeing it is destitute of an object and the which seeing it wandreth through the action of a dissolver into a fixed salt as I have taught before concerning volatile spirits it is suitably exchanged into the volatile salt of Urine And that not by the action or re-action of sournesse on a certain object but by a true fermental transforming for the Spirit of life it self is of the nature of a volatile salt and of that which is salt And so even from hence alone the vital action of the Gaul is proved For Sea salt being oft eaten doth remain almost whole in the excrements Which thing the Boylers of Salt-peter do experience against their wills For they are constrained to seperate salt out of the dung of Jakeses being sometimes eaten up by the Salt-peter through a repeated boyling and coagulation of cooling For the Sea salt being coagulated doth stick fast to the spondils or chinks of the vessels being nothing changed from it self long ago eaten And that before the Salt-peter hath obtained a sufficient drying up of its own coagulation And therefore from hence it is known that Sea-salt is more readily coagulated than Salt-peter Therefore humane excrements are lesse fit for Salt-peter than otherwise those of Goats Sheep and Herds Yet as much of that Sea-salt as is subdued by the ferment of the stomack so much also is sour and volatile Consequently also although any one do use no salt his Urine should not therefore want salt because it is that which is a new creature and a new product out of the sour of the Cream The Salt of the Urine therefore hath not its like in the whole Systeme of nature For not that of the Sea Fountain Rock Gemme not Nitre not that of Salt-peter Alume or Borace Lastly not of any of natural things as neither the Salt of the Urine of flocks or herd with which although it may agree in the manner of making yet the salt of mans Urine disagreeth from them throughout the general and particular kinds no lesse than dungs do vary throughout the species of Bruits although bruits are fed with common fodder to wit by reason of the diversities of an Archeus and Ferment Therefore of meats and drinks not sour or salt is made a salt sour and at length a salt Salt and it is easier for a thing of a sour salt to be made Salt than of not Salt to be made sour salt I remember that I have seen a Chymist who every yeer did fill a Hogs-head of Vinegar to two third parts with water of the River Rhoan he exposed it to the heats of the Sun and so he transchanged the water in it self without savour into true Vinegar a ferment being conceived out of the Hogs-head This I say he was thus wont to do by reason of the singular property of that Vinegar For truly out of the Vinegar of Wine the weaker part doth alwayes drop or still first but the more pure part a little before the end riseth up with the dregs but this Vinegar made of meer water as it wants dregs so it alwayes doth minister an equall distillation from the Beginning even to the end Wherefore as the ferment of a vessel doth by its odour alone change Water into Vinegar So indeed by the fermental odour of the Spleen breathed into the stomack meats are made a sour Cream which afterwards is turned into a urinous salt yea and into a vital one Because the Schools never dreamed of these things neither had their followers read them in the labours or night watches of their Predecessors therefore they have been ignorant of the use of parts and ferments and the celebrations or solemnities of transmutations but they have introduced both the Cholers into the masse of the bloud Lastly They have not known the Contents and be-tokenings of the Urine Therefore the third Digestion is made by the President-ferment of the Liver which is by the blind odour of a Gas doth begin Sanguification in its own stomack of the Mesentery and at length perfecteth it in the hollow Vein Furthermore The fourth Digestion is compleated in the Heart and Artery thereof in which elaboration the red and more gross blood of the the hollow Vein is elaborated made yellower and plainly volatile For the heart is said to be eared on both sides and hath at its left bosom one onely beating Artery inserted in a great Trunk fit for it that by a double rowing it may the more strongly draw the fenced venal bloud which is between both bosoms in the middle of the heart Refer thou hither what I have above noted concerning the porosity of the hedge or partition which distinguisheth the bosoms of the heart and why the Arterial bloud doth not return from the left bosome into the right but only the spirit of life as it were through a thin sive Therefore the venal bloud of the Liver differs from the arterial bloud by the fourth digestion manifested by the colour and consistence of the matter digested But the fifth Digestion doth transchange the Arterial blood into the vital spirit of an Archeus of which I have discoursed under the Blas of man as also under The Spirit of Life I could not satisfie my self that in the venal bloud of the Liver there was any spirit although it hath gotten a degree of its perfection after that it hath overcome or exceeded the Mesentery But that venal blood alwayes seemed to me as it were a certain Masse of Mummie and the matter Ex qua or whereof But not as yet to be accounted for perfect vital blood For if the blood of the hollow vein had begged a spirit from the Liver the right ear of the heart had been in vain which works uncessantly for no other end than that some spirit may be drawn from the left bosom thorow the fence of the heart that the blood in the hollow vein nigh the heart may begin to be quickned by the participation of that spirit But seeing from the left sides there is an ear and especially the notable Trunk of an Artery hence also the â—â—cking is stronger from the left bosom And from hence by consequence also little of the vital Spirit is communicated to the venal blood For truly the blood of the Liver is alwayes throughout its whole moist with too much liquor whereof it ought to be deprived before that it be made a fruitful and worthy support of spirit neither finally hath the Liver had a fit hollowness in it self for the framing of spirit Wherefore as I have intellectually seen throughout the whole Scene of Generation one onely Framer and Ruler of the spirits of life in the seed So also I admit of one onely spirit of the vital family-government For the venal
blood slides indeed within the stems or threds of the Muscles and is made flesh but it doth not easily transcend unto the Bowels that are to be nourished and to the threds or fibers of the flesh For an infirm man being extenuated by a long disease a recovering even after youth doth easily retake the former state of his flesh but he which is waxen lean by the vice of a certain Bowel doth not therefore likewise rise gaain unto his former state And this is the difficulty of healing the Consumption and of healing the Ulcers of the Bowels whereas in the mean time external Ulcers being far worse are healed by Medicines taken in by way of the mouth although they are at a farther distance from the mouth than internal Ulcers Because the Bowels and inward Membranes are nourished by Arterial blood more than by Venal blood But life hath received its bound from God Therefore also whatsoever things are nourished by vital bloud they stop their increase at a certain number of dayes Whereas the while the flesh of the Muscles which is nourished onely with venal bloud and the fibers of the Mufcles which are nourished with Arterial blood doth uncessantly increase as oft as it faileth and groweth up to a hugeness to the destruction of some So also broken bones are made sound by a bonie callous matter at any age But seeing the Bowels do cease to increase all the spermatick fibers also and those of the first constitution do cease from growing For which of you shall adde a Cubit unto his stature For I have observed that women with child being long afficted with notable grief have brought forth the less Young First of all therefore I do not admit of a Livery spirit to be in the venal bloud And then neither do I distinguish the Animal spirit from the vital For truly in one onely ship one only Pilot stands at the Stern neither do more suffer themselves to be together without confusion Neither do I admit of a new Digestion for animal spirits in the bosom of the brain Like as also that the spirit doth not differ in the species from it self in all the particular Organs of the Senses and Executers of Motions Although the senses dirfer among themselves in the Species as also from motion So I think it to be a confused argument that deviseth many Archeüsses to be in a man For although the Gas shall draw a singular disposition from the instrument yet this doth not prove a specifical diversity Therefore in the Fourth and fifth Digestions there are no excrements nor unlike things or parts nor do they proceed from them And therefore it is false That in every nourishment there is an excrement For the arterial bloud and spirit do agree in a simple and vitall unity But if any superfluities of the former Digestions do rush into or are ingendred into the Arteries let that be a diseasie turbulent and confused government I now speak of the ordinary Digestions At length the sixth and last Digestion is perfected in all the particular Kitchins of the Members And there are as many stomacks as there are members nourishable Indeed in this Digestion the in-bred spirit in every place doth Cook its own nourishment for it selfe under which Digestion as there are divers dispositions incident so also divers errors of those dispositions do happen And so the diseases which the Schools do attribute unto their four feigned humours should rather be owing unto things tranchanged But I call things transchanged dispositions which afterwards do in the Arterial blood consequently succeed into the true nourishment of the solid parts The Schools divide these transchanged things into four successive coursary dispositions and as if in these no errour could offer it self they have forgotten the diseases which from hence ought to be attributed to a rank or order Indeed they say the first is because the venal bloud doth within the extremities of the veins obtain the Muscilaginous substance of a raw seed Presently in manner of a dew it is diffused or falls out into the empty spaces of the flesh Thirdly When it is now applyed to the solid parts And lastly When it is assimilated or made like to the thing nourished and is truly informed hereby it assumeth the nature of a solid part which to be the dross of the Schools surely they do not diligently mind For in the first place Neither the Arterial or Venal bloud do wax white in the extremities of the Veins seeing the extream or utmost parts are not potent with any other power of ashop or office which its whole more former Channel of the Vein hath not And so the Vein although it be the vessel of the prepared nourishment for the Kitchins of the solid parts yet the Vein is not the Kitchin of the solid parts Indeed all particular solid parts do nourish their own and proper Kitchin within Therefore the venal and arterial blood are not altered unless they be applyed to the solid parts Because they are diverted by the property of the solid parts into a raw seed but not of their own free accord in the utmost part of the veins Secondly The spermatick Muscilage is not be-dewed by the veins in a solid Member For a Muscillage is badly consonant to a dew But the thin and fluid arterial and venal bloud slideth along within the Kitchins of every part which are only transchanged by the ferment of the place Thirdly Neither are there empty places of flesh which are devised to be greedy of a dew Fourthly Neither is nourishment applyed to the sound or solid parts in manner of a dew which but a little before was a Muscilage Fifthly Neither at length is this dew united and assimilated to the solid parts but what soever happens to be assimilated unto them this is within the yeers of growth but afterwards as the venal and arterial blood have throughly crept into the solid members by a continued sucking of nature so they are there digested and suited and at length expulsed by transpiration Therefore these four Dispositions feigned by the Schools and badly harmonized I meditate to be digested into a Quaternary number for peradventure a hundred Dispositions do interpose before of an Egge of a Chick a solid part I say be constituted of Arterial blood with the blemish of the blindness or giddiness of the Schools wherein nothing is right or true but they do behold the very history of the matter bespotted and to them it is a truth because they have no nourishment of truth without the excrement of Fables Therefore also the veins themselves as they are nourished only with the Arterial blood of the first constitution even so also in this respect perhaps an Artery doth every where accompany a vein For from hence it comes to passe that through the more cruel issuings of bloud at last not venal blood but a whiteness flowes forth or the immediate nourishment of the veins by reason of the
Bowels after the manner of Stars For although the Stars do borrow their light from the Sun yet there is in every one of them his own peculiar property and strength of acting which is far most evident in the Moon about the ebbings flowings and overflowings of the Sea Be it therefore that the arteries of the Spleen do supply the place of the Sun yet the Spleen it self hath obtained a double and native dignity peculiar to it self although the Family-service of the Heart rejoyceth in the preparing of vital blood and spirit Therefore the Spleen is the seat of the Archeus the which seeing he is the immediate Instrument of the sensitive soul doth determine or limit or dispose of the vital actions of the soul residing in the stomach For the sensitive soul doth scarce meditate of any thing without the help of the Archeus because it rejoyceth not being abstracted as doth the minde the which in its ebbing or going back by an extasie doth sometimes and without the props of the Archeus and corporal Air intellectually contemplate of many and great things Also in exorbitances of the Archeus an aversion confusion exorbitancy and indignation is administred And the sensitive soul it self being as it were the husk of the minde doth alwayes will it nill it make use of the Archeus Hence indeed all foolish madnesses some whereof onely have been made known are called praecordial or Midriffe ones and are ascribed to the place about the short Ribs the which notwithstanding do spring from the same seat and the same fountain of the soul as it were by the hurting of one onely point Also Remedies do scarce materially go without the hedges or bounds of the stomach And therefore they are rare which are brought thorow unto the spleen which thing in the difficulties of a Quartane Ague is plain enough to be seen For the immortal minde is read to be inspired into Adam by omnipotency and that without the Wedlock of the sensitive soul And that breath of life he calls a substance And therefore that is not found to be breathed into bruit Beasts Therefore the minde was first of all immediately tied to the Archeus as to its own Organ or Instrument the which therefore it could at its pleasure daily substitute a-new out of the meats being sufficiently and alwayes and perpetually alike strong And from thence to awaken the immortal life worthy of or meet for it self For truly the immortal minde being every where present did perform all the offices of life immediately by the Archeus and the which therefore doth borrow his own liveliness from the minde who also is therefore after some sort superiour to mortal things and seemed to be the foster-Child of a more excellent Monarchy than of a sublunary one These things were so before the fall of Adam But seeing that in the same day of their transgression they were made guilty of death a soul subject to death came unto them the Vicaresse and Companion of the minde To wit unto whom the minde it self straightway transferred the dispositions of the government of the Body For at first there was an immediate Wed-lock of the immortal minde with the Archeus Presently after the fall and the stirring up of the sensitive soul the minde withdrew it â—â—lf like a Kernel into the center of the sensitive soul whereto it was tied by the bond of life The minde is not nourished by foods it could chuse meats for its own Archeus and prepare them for him who now is constrained with an unwearied study to watch for his own support of nourishment And that by degrees he lesse and lesse fitly prepares and applies to himself by reason of the defective duration and power of the sensitive soul Thus therefore I ought to speak concerning the seat of the minde of the material occasion of mortality and the necessities of Diseases and distemper For truly what things are here required in the Treatise of the entrance of death into humane nature is demonstrated at large with an explication of that Text From the North shall evill be stretched out over all the Inhabitants of the Earth Therefore for a Summary The central place of the Soul is the Orifice or upper mouth of the stomach no otherwise than as the Root of Vegetables is the vital place of the same The minde sitteth in the sensitive soul whereto it was consequently bound after the fall But the Brain is the executive member of the canceipts of the soul as it sits chief over the sinews and muscles in respect of motion but in respect of sense or feeling it possesseth in it self the faculties of memory will and Imagination Therefore the stomach failing or being defective there are palenesses tremblings drith's Consumptions of the flesh and strength wringings of the Belly or Guts the Asthma or stoppage of breathing Jaundises Palsies Convulsions giddinesses of the Head Apoplexies c. For the most famous Physitians do wonder that oft-times extream defects are overcome not otherwise than by remedies pertaining to the stomach and that the evil of the stomach doth bring forth Diseases far distant from it self And the more modern Physitians are amazed that vulnerary potions should succesfully cure wounds of the joynts And that according to Paracelsus the Cancer Wolf the eating inflamed Ulcer are cured by a Drink Therefore the errour of those that cure the more outward parts that are ill-affected as if they were fundamental ones and they who do translate all healing about the head it being hurt by the lower parts proceedeth from hence by reason of the ignorance of the seat of the Soul life and government CHAP. XXXVIII From the Seat of the Soul unto Diseases 1. A greater sense is proved to be in the mouth of the Stomach than in the eye or fingers 2. The Schools do every where being unconstrained consent to the Paradox concerning the seat of the Soul although they do openly dissent therefrom 3. The wayling of those that are exorbitant through much leachery 4. The life of the stomach is chief over the other digestions 5. The Ferment that is a friend to the stomach is afterwards an enemy to all the particular shops of digestions 6. Divers Diseases are stirred up by the Ferment of the stomach being transplanted 7. The snare of Gatarrhs 8. The foundation of Diseases 9. The joynt-sickness proves that thing 10. Very many Diseases do flow centrally from the stomach which are feared and healed by the Head 11. Of what sort the co-mixture of the Character of some Diseases may be 12. How Medicines applied to or bound about the Head do operate 13. It is proved that the seat of the Soul is not in the heart it self 14. Remarkable things about the Character of Diseases 15. Why the effects of fear do vary their own effects 16. The same thing is considered for a poysonous occasional cause 17. They are appropriated to the vital light 18. An objection 19. The intent of the Author 20.
it is in the Center and very middle of the Body For I have demonstrated elsewhere that the Spleen doth inspire a digestive Ferment into the stomach that is to say that the Spleen is the beginning of vegetation or growth But that the vegetative power belongs to the sensitive soul that is unto the Duumvirate For truly there is not a vegetative soul singly by it self but it is a vital power imitating the soul But the Young is grown before quickning onely by the influx of participation from its mother so long as it is at it were an entire part of her but presently after quickning it lives by a Kitchin of its own And therefore there is onely a sensitive soul in bruits the which because it is also in a man and the minde is fast tied unto it therefore the conceits of the soul are first in the seat of the soul which although perhaps they may be refined in the head yet they do not deny their fountain yea although they should be a new stamped in the brain yet they have not need of a succession of motions from the soul into the head as it were a Pilgrimage for this purpose For the commands of the will are far more grosse than those of the conceptions yet the command of motion being scarce conceived in Fidlers their finger doth most swiftly execute that command Therefore the actions of government do beam forth on their objects with an un-interrupted light And therefore the discourse being suited unto its own shops doth receive Lawes on both sides and likewise appointeth others otherwise the apparitions of the brain are loose and consused if a hurt of the Spleen doth interpose which is manifest in hanging in a feverish doatage in those that are diseased about the short Ribs in outragious or mad Apoplectical epileptical c. persons From 〈◊〉 it sufficiently manifesteth that the brain doth obey the doating Duumvirate For it is most agreeable to truth 〈…〉 the wisdom of flesh and bloud which is the sensitive soul hath its scituation in the most sanguine or bloudy bowel of all Therefore it is read in the holy Scriptures that the soul and the life are in the bloud For if thou dost mark the bowel of the Spleen and its substance thou shalt perceive its substance to be bloud newly made clotty covered with a skin and to be enriched with so manifold a co-weaving of veins Arteries that there is not another bowel in the whole Body which by about a tenfold quantity is so rich in so many Arteries But the Brain hath scarce a vein or bloud or but sparingly in its whole lump The Coats indeed or covers of the Brain have their own small veins And although there be in the bosom of the Brain an Arterial Vessel fit for the transpiring or breathing thorow of Spirits labourated in the heart yet the lump of the Brain is almost wholly void of bloud It is no wonder therefore that the Spleen doth form strange Idea's and strange conceits under a forreign guest The expulsion of which guest while the spleen doth meditate of it stirs up a strong pulse even as a Thron driven into the finger doth shew a present and hateful guest For I have observed seriously the eyes and countenance of one distempered about his short Ribs to be writhed presently as oft as he would relate to me his foolish and first conceits whom while from the beginning of the doatage I would interrupt presently also at that very moment his eyes and countenance did return into their former health I did wonder in a fellow-feeling that so swift an innovation of the whole countenance so often a repeated one and so great a one should be propagated by the action of a lower government into the tower of the brain Furthermore for neither are rude and uncomposed conceptions onely from the spleen but likewise also the understanding of the brain being laid asleep under Dreams we must not despise the light of gifts it reacheth to the minde Act. Ap. chap. 2. v. 17. And it shall be in the last dayes that I will poure out of my Spirit upon all flâ—â—â— and your Sons and your Daughters shall prophesie And your young men shall see Visions and your old men shall dream Dreams To wit significative ones Nighr unto night sheweth knowledge if the Watchmen do fore-learn to withdraw his thoughts from things or affaires place and motion I have also not undeservedly affirmed that the first conceipts of disturbances are felt in the Midriffs Seeing that if a sorrowful message be brought unto a hungry man his appetite presently perisheth therefore the Message and Appetite do light into one and the same Inn. I have also taught elsewhere that the stomach of the Liver is not some notable hollowness spreading within its own bowel but that the Mesentery veins themselves are the sheath of sanguification or bloud-making into which the Liver doth beam forth the first breathing-holes of sanguification But that the stomach of the spleen is the stomach it self which it therefore nourisheth by embracing that it may inspire into it the Vulcan of digestion yet there is another and proper stomach of the spleen admirable for the manifold winding of Arteries wherein the Milt doth cook for it self alone Under which digestion if the least errour rusheth on it the spleen ceaseth in digesting and denies the ferments due to the external stomach which thing is evident in a Fever while as instead of a sour digestion burntish or stinking belchings do come for witnesses which are emulous of a certain putrefaction The Brain also through its own unsensibleness hath relation to the Milt as also the Coats of the brain unto the stomach it self in this respect For the action of the stomach is powerful and hath in it the Vicarship of the heart and doth execute the offices thereof against the will of the Schools For neither doth the spleen by an unbroken vital and wealthy number of Arteries flourish in vain in its own conceptions but as oft as it makes its conceipts drowsie through the delights of another nourishment it grants a truce from its work that is sleep which if they shall be lesse perfect or troubled by the too much care or anguish of the stomach it also produceth confuâ—ed Dreams No Physitian hath hitherto doubted but that the Ephialtes or Mare is stirred up from the Midriffs for it comes for the most part through the taking of a larger supper of the more hard meat or the stomach otherwise labouring and therefore that happens not indeed to one laying on his right side but onely sleeping on his back with his face upward or at least on his left side Indeed when he hath almost slept enough For they feel or perceive obscurely they discourse they think they do touch with their hands and see with their eyes yet they are not able to move themselves For oppressions are perceived to be heard and felt otherwise in sleeping
being little careful of Fables do suffer them to try both opinions In the mean time they may be ashamed to have discourses of the causes of diseases problematically only and to have left them disputable In the mean time I certainly know that the Gowt whether it slide on the heirs through the Seeds of the Parents or in the next place be contracted by a proper error of living is of one and the same kind with every property following it Neither that that doth relate any thing whether a hot Gowt doth molest and pain one greatly or next be reckoned more sluggish and mild through cold because those are Ensigns of degrees whereby the matter is ennobled or made remarkable but do not vary its essence Then also I know and have learned first of all that at least an Hereditary Gowt is not derived from a Catarrhe if it hath layn hid in the Seed and that which is framed hereof for the space of thirty years For truly seeing nothing that is external can be contained in the Seed but for that very cause it looseth the fruitfulness of causing off-spring be sure that nothing of a Rheumy substance remains in the Seed and that there is not place for any Hostile matter there Therefore it is confirmed that nothing doth remain in the Seed besides a Character or Seal of things to be acted in the body constituted and that that Seal is not indeed of so great a concernment as to display the fruitfulness of a Seed If an Hereditary disease ought from thence to rise again in the Son or Nephew Again neither can that Seal in the Seed defile the Young with a monstrous deformity although other Characters of Seeds by reason of their disposition do figure the Seed wherefore although the Seal of the Gowt be in very deed in the Seed yet it sleepeth is silent and layeth hid in the course of figuring and so long as till at length an opportunity of matter and maturity being obtained it unfoldeth it self Therefore the Character or impression of the Gowt is in the Seed as it were the first life with a determination of silence that it may sleep even till the first Fit as it were a swallow all the Winter Therefore the formative virtue in the Seed doth not yet feel its own defect by reason of the fault of a material Indisposition for truly the Character in the Seed is not born to generate iâ—s Gowt before its own maturity which ripeness of the Character is now and then not unfolded but in the Nephew Truly although there are strict wed-locks of the Seed of man with the Seed of the Gowt that they do promise as it were an undissoluable unity for the future yet it is certain that Diseases do not adhere to the root of the particular kind unless in whom they are as being created by a condition as the Falling-evil in the Elke and Swallow but only unto individual Beginnings whereto they are fast tyed as it were by accident Therefore if there be nothing of a Rheumy matter actually in the Seed of the Gowt therefore neither also in the Gowt which is to arise from thence Seeing proper effects ought alwayes to bear a respect to their own causes In the next place if any Hereditary Gowt doth want a Catarrhe therefore also any other Seeing of one thing in the particular kind there are alwayes the same specifical constitutive Beginnings Furthermore if that blemishing Gowty Character be so notably homebred to the Seed so intimately social to it sleeping with so patient a suspense and not to be washed off by so many Circuits of years and storms of Tempests I have judged it to be altogether of necessity for the same to be coupled to the vital Spirit Whence first of all it is manifest that the supposed withdrawings of bloud and feigned Humors for attempting the prevention of the Gowt are vain because that Character of the Gowt is not co-mixed with the venal bloud but well with the Governour of the Solide parts for indeed the venal bloud is many times changed and the whole Fardle of nourishment before the access of an Hereditary Gowt to come From thence likewise it follows that if the Character of the Gowt being either transferred with the Seed of the Parents on the young or being gotten by the inordinate storms of life be the connexed and efficient cause of the Gowt and so that that be a true formal Gowt it is a fabulous thing whatsoever hath been devised concerning Rheums and Drops For that absurdity being granted that a Catarrhe rayning down did cause the access of the Gowt likewise whatsoever Weapon hath been retorted on this Disease all that hath been directed unto the effects the product latter thing or fruit but nothing unto the cutting off the cause But seeing the true causes in the Gowt have been unknown to the Schools and will stand unknown as long as the doatages of Humors shall prevail it must needs be that unprosperous and cruel Medicines have been hitherto applied by anoynting for an unseen mark for the Gowt is not in the Finger but only the Apple or Fruit of the root and therefore although thou shalt cut off the Finger thou shalt not therefore cure the Gowt For from hence two things do follow The first is that the Gowt doth immediately consist in the Spirit of life neither therefore that the fruit of the Gowt is the Gowt or the root thereof The other is that the Gowt doth not flow down materially or as they will have it in manner of a Humor as being a Bridge for the Rheum unto the joynts Wherefore if I shall explain the Progress of the Gowt in its being made I think that by liberal wits and those not yet defiled by any prejudice I shall be affented unto For in the beginning after that the seminal Gowty Character is constituted be it now all one whether it shall be made to increase from the seed of the Parents or next be gotten by excess of living it must needs be that it hath prescribed limits of its continuance as well in rising up as in continuing according to the law of its destiny and the successive change of things obeying When therefore the beginning of this Gowty motion is at hand the vital spirit being an obedient client to the corruptive Character puts on a fermental sharpness altogether hostile to it self and foreign unto us In the next place even as all sharpness as well in the venal bloud as in the flesh is demonstrated to contein the beginning and token of putrefaction hence it comes to pass that nature well perceiving or being thorowly sensible of that sharpness in the Spirit which it conceived from the Seed or Gowty Character doth presently stir up an every dayes Fever before the comming of the Gowt presently also a pain is well perceived in the proper place or Womb to wit where two Bones do touch each other first a small light pain
is boyled and afterwards formally resolved into a cream seeing the cream liquor or water could never take away the flatus's within or beneath it self it should of necessity presently exhale by belching But that a flatus out of the cream of meats doth remain in the blood or after sanguification is finished if that be rightly sifted it contradicteth the position of the Schools whereby they suppose that a natural or livery spirit is bred in the blood not indeed an external one stirred up and retained from things but being made anew by an ordinary power of the Liver For that flatus in the venal blood should be a forreign windiness to wit of the Parsnip Pease c. rebellious and stubborn against the formal transchanging of the food into blood Or if it be by the strength of the Liver supposed to be transchanged into natural spirit which they suppose to be the spirit of the venal blood first of all it shall be the spirit of the Liver acting not of the matter of the venal blood Seeing the flatus also which else every where is not produced but by the error of the digestive faculty in this place shall be priviledged and be made by the force or vigour of the digestive faculty And so it shall belong to the strong Liver to be able to stir up very much windinesse out of the cream Surely I think it a sign of notorious weakness not to be able to reduce the transchangeable lump into a single and equable substance but that a strange and heterogeneal windiness should be left by the Liver to be overcome The Schools therefore contend that the strength of Venus or carnal lust doth beg it self for a forreign flatus Shall therefore a windinesse arising from strange nourishments be fit for a species and specifical propagation or from an imaginative spirit of the Liver bred in the blood being as yet unripe shall it by the assuming of an external flatus be fit for natural spirit or in the Seed for humane generation I will not believe that the Schools were so mad as if the first mover of the seed and stones can be the supposed Air of the venal blood And much less the more crude flatus of nourishments Lastly neither do the Schools satisfie themselves herein For if a flatus of meats had remained in the cream and should afterwards as yet be surviving in the making of the blood for we must not think that a flatus can continue materially in act for the aforesaid reasons therefore at least wise they will that an aptness or disposition of the matter unto flatulency should remain But this very thing they seriously withstand being unwilling that the same accident should be in the thing bred or begotten which was before in the thing corrupted But all these devices of the Schools do sleep eftsoon after that it was plainly shewn that there is no spirit of the Liver in the venal blood and much less the retained flatus's of Pease Parsnip Eringo or the Seed of Ash For I have sufficienly shewn that the Gas which wanders to and fro in the vital blood is not a windy one nor that it doth relate unto the flatus's or smell of meats but that it is a lightsom but that it is a formal Being the seat of the Soul But that the matter bowel property interchangeble courses defects of Venus hath not yet been made known to the Schools I will teach in its place concerning the Spleen Here it sufficeth to have separated the matter or power of Venus from flatus's A weak digestion therefore brings forth many windinesses which a stronger digestion doth not find even by examining every thing more curiously and transchanging them more strongly For a wandring ferment draws out of a thing that which is not in it materially but only potentially That is a flatus ariseth from an error of the ferment being estranged in digesting For truly flatus's are not drawn out of the matter as though concreted and co-agulated ones had fore-existed in it not from the digestion it self as a cause by it self even as heat doth ordinarily allure vapours out of water but as there ariseth a certain diminished disposition under the digestion of the ferment from whence the digestive spirit sucketh a Flatus as it were a guest inconvenient for it and as though the Archeus would correct the Error of the ferment wherefore a begun indisposition of the matter was born to change into a wild Gas the which apprehend thou by an Example For Sal Armoniac and Aqua Fortis are those things which may be distilled and suffer heat by themselves apart but if they are joyned and become lukewarme they cannot but be presently transchanged into a wild Gas or an unrestrainable Flatus So that if the Vessel be most exactly shut and although most strong and large yet it bursts asunder even in the cold Salt-peter likewise melteth with a bright burning fire is cold and a remedy of Squinancies yet a coal being adjoyned unto it both are presently consumed and do flie away into a flamie Gas For neither are an Asse and a Horse turned into a Mule But the Seminal beginnings of both from their conjunction do produce the mule For so very many things which were not before materially within are made a new by adjuncts ferments digestions errors and interchangable courses And those things which under their first ferments were not materially flatulent yet because they were not fully digested and thereupon far removed they as excrements when as they undergo another following ferment do pass over into inordinate Flatus's So also a Flatus doth not fore-exist in the meats and much less in the Cream But there is a certain new and monstrous generation from the thorow mixed seeds of things or from the matter unduely transchanged being placed under the action of another ferment which thing concerning digestions shall be more clearly manifest For so a weaker stomack doth cause the food to putrifie before or in the chyle and brings forth frequent belchings also burntish ones even as in Feavers where out of an empty stomack a frequent belching leaps forth unaccustomed to healthy persons For so putrifying doth in distilling bring forth the colour of Roses together with the sweet smell and water thereof which otherwise is not lifted up by the same heat Likewise there is in the Bowels their own estranging of ferments and of that which is putrified it s own estranging and degrees under which Flatus's are generated and do break forth For as long as a Grape is on every side enclosed in its skin it is sooner dried putrifies by continuance or is changed into a raysin than that it sends forth a flatus but if the skin of the grape be never so little hurt presently after the wound the ferment the foregoer of any kind of putrifaction decayeth from whence neither doth a wild Gas afterwards ceale to belch forth as long as the heat of the boyling ferment
poysons of Minerals are bred of Salts Sulphurs and Mercuries whereby their fury is propagated by a Seed Analogical or agreeable in proportion But how evident is that thing in the company of Vegetables where those seminal perturbations and therefore also co-natural ones are by Seeds transplanted with a continued course For we may well know any kind of poysons which are reduced by the ranks of perturbations by distinguishing of them Consequently also the knowledge of specifical properties is drawn per quia or from the Effect of the Cause if they are reduced unto the certain orders of perturbations or disturbances and affections Even as more largely elsewhere concerning the Plague So indeed many things are searched into and found out we thereby by the Effects come to the Causes and being led by the hand from one knowledge to another the poysons of an Erisipelas and Dysentery being in their Tearms from the wroth of the Archeus their cure is in a Hare wherein is fear meekesse flight and an harmless life Neither is the argument of contrariety of value For first of all I have admitted of contrarieties in living Creatures and I say that the properties of those being as it were sealed in the Idea's of living Creatures are in some sort contrary in the priority of the efficient tree as the Seals of Passions do end in to this Idea And so the fruits of this tree do act no more by way of contrary Passions but from the force of a received and inbred seminal Character wherein every thing acteth according to the Talent received even as it is in it self but not by reason of a repugnant duality or disagreeing contrariety Therefore the blood wherein is the seminal product and the effecter of the fearful meekness doth mortifie the poyson which is bred from a poysonous wrothfulness For I have noted in things loves hatreds terrors and the seminal products seals Idea's and characters of these Whence I have found out the immediate Causes of many hidden Remedies But I have interpreted them to be found out and suggested by me with the truth of possible and appearing consequences These things I have spoken concerning occult or hidden properties out of the Dream that we may cease to be occult Philosophers and may follow the manifest Doctrine of the more tractable ones Now I will prosecute my Dream I perceived I say that Smallage Asparagus and whatsoever things are taken to open Obstructions have indeed a Salt of a specifical savour the which being with their middle life made the Cream of the Stomack remaineth surviving although enfeebled yet that they do obtain weak Remedies for the opening of Obstructions For truly those things which do keep the Savour of their own concrete Body under the ferment of the Stomack as Onion Garlick Mace Turpentine Asparagus c. Those I perceived even to slide along with the Superfluities because they wax soure with their specifical Savour and then do take under the Gawl the nature of a Salt and at length under the dungy ferment of the Reines do put on a Urine-provoking or diuretical faculty But whose specifical Savours do putrifie by continuance and perish with the sourness of the Cream those things I perceived to be indifferent meats but whose Savours do not plainly yeild themselves into the sourness of the Cream and do after some sort remain in their mediocrity for the Cream if it should alike on every side receive a ferment and wax soure it should easily be sharper than Vinegar those things indeed-do through the force of the Gawl easily perish in the Meseraick Veines that together with a third or mumial ferment they may be changed into Venal Blood Therefore I perceived those to reach forth feeble aides for dissolving or opening of Obstructions At length I perceived that all simple Salts of the Sea Sal gemmae Fountaines Salt Peter c. as such do depart through the Urine and Intestines and in the mean time resolve the filths or dregs in those passages and render the expulsive faculty mindful of its duty But I perceive that Salts which carry a Mineral fruit in them are Strangers to our Nature and therefore are scarce to be inwardly admitted But Salts which are a part of the composed Body as Lixivium's and Alkalies I perceived to be deprived of Seminal Virtues and to have onely an abstersive or cleansing Soapie or resolving property unless they are volatile wherein I perceived the radical Beginnings and seminal Balsams of the concrete Body to be I perceived I say that these are easily transchanged into a new fruit because they do associate themselves with and act in all things according to their inbred endowments In the next place I have perceived the corrosive spirits of Minerals to differ far from themselves being crude to resolve the Excrements adhering to the sides of the first Vessels Yet not to be altogether destitute of Dammages by reason of an occult infection of Arsenick admixed with them from their original Therefore I perceived that occult properties as they call them being seminally traduced into the Archeus by the generater or efficient do unfold the presence of their Object and a sympathetical knowledge as they are immediately entertained in the bosom of the Formes Some to wit by a motive local Blas as the Load-stone Amber Gummes Lacca the herb Turne-sole Diamond for this also even as Carabe or Amber doth attract chaffes c. do bewray themselves but other things are terminated into an alteration as poysons likewise laxatives medicines tied about the Head or Body Antidotes c. Laxatives I have peculiarly perceived to operate onely by reason of a poyson lurking within them which being once admitted inwardly nigh the entrance whatsoever they touch they do ferment do afterwards resolve the things fermented and for that very cause do putrifie the things resolved I perceived therefore that Laxatives do putrifie the vital juyces but seldom the excrements the occasional causes of Diseases For seeing they are Poysons in respect of us and not of excrements hence they rise up rather against us than against Diseases And most speedily indeed do putrifie the more crude juyce or the not yet vital blood of the Veines or the yesterdays Cream But because they scarce suppress the excrements neither do these in like manner obey them seeing every action or Blas in us doth proceed from the Spirit which maketh the assault whereof excrements are deprived hence no Physitian dareth by taking Laxatives to promise a cure But true Solutives do neither cause Putrifaction nor selectively draw forth feigned Humours neither therefore do they resolve our vitial parts or things and the which Solutives I have perceived to bewray themselves by a three fold Sign First That they draw nothing from a healthy Body neither do they move after or weaken that Body Secondly That they do not fetch any thing forth but what is offensive and therefore they do not aggravate but ease of the burden and presently
so a small vein being burst had caused a difficult breathing and did also dissemble a Dropsie But when as the rupture of the vein being more rent had poured forth its Blood it choaked the man A certain Dropsical Man and but one onely being seen by me shewed a black and stinking Bubble in the hollow of his Liver Barth-Cabrollius an Anatomist of Mount-Pellier Saith that he cured very many Dropsical Persons by Incision made in the very Navill it self standing out and that in both sexes But surely if the errour had been in the Liver it could not have issued forth with the water through the Navil or that the Liver being mortally defiled should admit of a restoring Which thing the Schooles will not admit of Wherefore I remember that I have restored above two thousand Dropsical Persons also whose Urine did now wax-blackish with Bloodinesse and who had scarce made a spoon-ful of water in one night whose Liver if it had had but even a mean and not a mortal fault I consess I had not Cured them I have seen also that they whose Liver hath been notably wounded have escaped who although they thenceforth fore-perceived the Storms of the Aire yet not the Dropsie I have seen moreover those whose last day a slow Fever had closed in whose Liver small Stones had grown yet they had not shewn a Dropsie It is a familiar thing for the Liver of Oxen to abound with small Stones although they are continually fed with grasse Whence at leastwise I have learned that Grass-roots do never remove the obstructions of the Liver The Schooles will say to these things the Dropsie indeed is not made from a visible corrupting or obstruction of the Liver as neither from the Salt of the feigned Jamenous-alume as otherwise hath seemed to Paracelsus but from a meer cold and moist Distemperature thereof for so a large Flux of Blood because it brings the aforesaid distemperature it causeth the Dropsie But this is wholly prattle old Wives Fables and vain sounds For first of all I have sufficiently demonstrated the nullities of mixtures and temperatures not any more to be repeated 2. I have seen many all the venal Blood of whom a Consumption had exhausted so as that scarce two ounces had remained when their Heart Lungs and Liver were plucked out but their Liver was of a yellowish Colour because it was without Blood yet there was no cold and moist distemper in these Livers as neither a Dropsie the Supposed son of its feigned Mother 3. If much Flux of Blood should generate cold and moist distemperatures surely the Schooles do not affirm that thing to be done but by the reason of a withdrawing of the vital Spirit which alone is the cause of our heat But the defect whereof seeing it includes a privation it cannot induce a positive Being such as a cold and moist distemperature and Dropsie should be 4. And likewise seeing they will have contraries to be contained under the same general kinde our vital heat which they will have to answer to the Element of the Stars cannot have an Elementary cold contrary unto it 5. A notable Flux of Blood doth of necessity cause cold And therefore if a cold distemperature arisen from a Flux of Blood should be of necessity the mother of the Dropsie at every notable flux of blood the Dropsie should of necessity be present But the consequent is false Therefore also the Antecedent 6. And moreover seeing cold from a flux of blood becomes universal there is no reason why the Abdomen should be rather loaden with water than the Breast whither to wit the Aire being continually breathed in doth increase the cold 7. If the Dropsie be the son of that distemperature in the Liver Whence therefore is there an uncessant thirst 8. If the Expulsion of water into the Abdomen be an action of a distempered Liver Why doth not the Liver use the same its own expulsive action while the Veines do swell with Urine they being intercepted by a destructive Stone 9. Likewise the Blood of Dropsical Persons even as also the Urine should be exceeding watery if the Dropsie should be from a cold distemperature of the Liver But the Urine should not be so reddish and Bloody 10. In the next place between a Dropsie and cold distemperature arisen from a flux of blood a positive cause being a third from a cold should of necessity interpose Which the Schooles do hitherto name because of a non-being there is no search made 11. Neither also do such distemperatures produce thirst together with a Salt Water in the Abdomen seeing they do not thirst who do plentifully detain a salt Urine throughout all their veins in the Stone which stops up the Reines on both sides 12. If the Dropsie be from a cold distemper Then a Dropsie should never be expected after a Fever or wringing of the Bowels if there be not a branded confusion of causes And in vain do they flee unto a cold distemperature for a Dropsie the which should equally proceed even from opposite causes 13. Every old and decrepite Person should now nourish the necessity of a Dropsie 14. A cold distemper seeing in its root it is like to Death extinguishment old Age and privation every Dropsie should contain a necessary despaire of health even as such a distemperature denies a restauration 15. If the Liver be the Liver and not the Lungs by reason of its Elementary co-tempering as the Schooles say and so from one only Seed all the Elements do proceed and wander hither and thither confused that they may be the constitutives of appointed Organs therefore the Liver receding from its natural temperature shall cease to be the Liver and shall be the Kidney Lungs or Milt 16. At leastwise a Member struck with a Palsey should not be wasted but should be after some sort swollen with a Dropsie 17. At length if the Venal Blood be resolved into four or again into three Humours from whence it is either naturally composed or they are in it being applyed unto or co-mixed in the subject of the Blood The Blood shall never be able to be changed into a Dropsical water Seeing this is not any Humour of the constitutives of the Blood Yet I have seen a country-man out of whom all the water was taken by a Borer in twelve hours space for he being become my Opposite Scoffed at me But the morrow morning being swollen with the former Lumpe of his Belly he died For the Dropsie increased not by degrees even as it had increased from its beginning but it presently hastened and proceeded unto an extream extension For I observed that his Flesh and Blood being melted into Water had made their retreat to the neather part of his Belly For in that one only day he had descended into extream Leannesse Therefore his Flesh and Blood shall now wander into an Hydropical or fifth Humour through the cold distemperature of his Liver I could perhaps pardon
that the Liver being cooled doth afterwards generate the more cold Blood for all Blood being deprived of vital spirit naturally waxeth cold because it is a dead carcase But that a more cold Liver doth melt fleshes into a Dropsical water that can be founded upon no reason 18. The Schooles cannot deny but that a Dropsie is sometimes solved by the Kidneys But there is no reason why the Reines do stubornly close themselves even untill Death because the Liver was more cold than was meet Let these arguments onely as yet suffice the Humourists which are distempered with cold that the Liver may be from a mortal offence Now I will over-add somethings concerning the occasional Cause I will therefore resume the fact of our Treasurer who shewed nothing memorable in this dissection beside Blood out-hunted and hardned in his Kidney to be the occasional Cause of his Dropsie and Death yet while the Stone plentifully stopping the Kidney doth not produce a Dropsie yea although the whole Kidney shall wax brawnie or hard with little Stones and shall reserve nothing of its substance besides skin Therefore the obstruction of the Kidney as such is not the occasional cause of Dropsie But the out-chased venal Blood For so the Woman of Sixty years old having dashed her self against a corner of the Table contracted a Dropsie So those that are wounded in their Abdomen and badly Cured do become Hydropical So out-chased venal Blood lighting and laying on the Menynx or Coate of the Brain doth presently render the countenance swollen with a Dropsie So at length great gripings of the Guts do pour forth Blood out of the Veins into the space bordering on the hollow bending Bowel So those that have the Bloodie-flux And so Drinkers do enter into a Dropsie as something of blood is co-heaped in the hollow Bought of the Bowel But this thing I learned in a Fracture of the Scull and in a Dropsie of the Lungs For there the Blood making oftimes a stop blows up the whole Head and Face as it were with a Dropsie But here I have observed the Blood to have consisted or remained about the conduit of the arterial Vein for neither doth the venal blood degenerate in the form of corrupt Pus unless it be cocted in the hollowness of the Flesh but without the Flesh in a free place the Blood presently waxeth clottie and straight way after it being made more dry is hardened and presently conceives a Poysonous ferment Whence the Archeus stirs up a Dropsie Indeed our Treasurer hath taught me that the blood being hunted out and become clotty causeth a Dropsie of the Belly and besides that the Kidney is an Adequate or suitabl Aertificer Causer Executer and Judge or Arbitratour of a true Dropsie That thing hath confirmed it to me because at the time of a Dropsie the Kidney scarce makes Urine and on the other hand because the Kidney being excited to restore the Urine himself doth empty the whole Dropsie out of the Belly Wherefore also that the water is brought back into the Abdomen by the arbitration of the Kidney Vain therefore is the devise of Paracelsus that the Star Zedo is the one only and singular Architector of the Dropsie For the cause is in our innermost parts and in the very Beginnings of Life but not to be so far fetched and Cured For the Dropsie is not the workmanship of the Stars neither is there such an ordination of the Stars neither is that of concernment although Mercurie being seperated dead from its Vein doth truly and perfectly cure the threefold Dropsie For Mercurie is an Analogical and feigned Name neither doth it denote a Star but a running Mettal For what doth a Name that is Metaphorically feigned belong unto the feigned Star of Zedo For metallick Mercury is neither a Star nor kills a Star nor hinders its operation nor dis-joynes the conjunction of a Star with us if there were any For the Stars are the occasions of Meteors but of Diseases occasions onely by accident For primarily they are the Causes of times or seasons and of the Blas of a Meteor but secondarily and by accident they disturbe our Bodies proyoke Diseases or ripen the occasional matter But Causes by accident do not respect Cures but fore-cautions especially where Causes per se or by themselves do operate with or in us by a proper motion and appointment of their own seeds For indeed the left Kidney of the Treasurer is stuffed or condensed with the more dry Blood the left part of his Abdomen is extended and presently waxeth hard the right part being safe His Leg also presently swels and afterwards his Thigh on his left side and therefore the extension of his Belly is extended not by reason of the quantity of water onely but his Membranes are extended from the Disease it self no otherwise than as the Artery under a hard pulse But the Membranes are extended and contracted also before a plenty of water by the same workman which begets the Dropsie Indeed it contracts all the pores of the Membrane that they cannot transmit or send the Wind or Liquor thorow them when as otherwise in those that are alive that is healthy the whole Body is perspirable and conspirable or inspirable The Treasurer therefore first of all makes a little water the Dropsie straightway invades him by degrees and begins on his left Side And therefore presently after its Beginning his left Leg is besieged by an Oedema and afterwards his whole Body becomes swollen But why doth not his right Kidney draw the Urine nor transmit it the which otherwise happens when but one Kidney is besieged by the Disease of the Stone For therefore there is a double Kidney by Nature and a single Spleen or Milt that one may relieve another in their troubles and banishments of an Excrement Yea and from hence it is sufficiently manifest that the Spleen is not a sink nor emunctory Therefore in the Blood being chased out of the Veins deteined and condensed there is an exciting ferment such as is wanting to the Stone I will therefore declare the whole order of the matter so far as my Observation hath taught me For the Liquor Latex unknown to the Schooles as long as it is carried with the Blood in the Veins or to the Glandules it enjoyes a common life neither doth it obey the rules of water-drawing Organs But it knowes not upwards and downwards because it hath it not But it being once rejected out of the fellowship of Life now it undergoes the nature of an Excrement and hastens downwards as being burthened with its own weight Therefore the Latex is of a vile esteem And therefore as oft as every Bowel is ill affected it presently neglects the Latex and excludes it from the company of its Venal Blood and findes business enough for it self at home for its own defence The Latex therefore being once divorced elsewhere and spoiled of the society of Life doth presently receive
destruction of the whole Bodo and his own I will therefore open the matter so far as my Industry hath permitted me to conceive For in Nature there is twofold Action to wit One whereby a Body is enclosed in a Body as Wine in a Bottle and the Water of the Dropsie between the Peritoneum and Abdomen Yea the pores of these Membranes are Diseasly closed For the Body is per-spirable in health and the sweat doth wholly diminish the Latex so that the watery drink in Summer doth presently by sweat flow through the skin But sweat is for the most part unprofitable in the Dropsie so that although the Belly sweats yet it doth not diminish the Dropsie however many have vainly tryed many things about these trifles There is also another Action which is regular and of a different kind in Nature Whereby I have elsewhere shewed by many Examples in us a certain solid Body to wit a knife beard of corn needle arrow or dart head bones shells of fishes and the like are transmitted thorow the Stomack Paunch Veins without the hurting or wounding of these And so that there is a wonted and necessary penetration of Bodies in Nature For the first of those Actions as it is every where known is made so far as a Body doth altogether obey its own bolts of superficies hardness weight channels c. And one Body in respect of the other is as it were dead But the other Action is wholly vital and of the Spirit of Life which is not cloathed with the Garment of a thicker Body But it s own self is the veriest Garment of that Body And the which it doth therefore derive through another vital body subjected unto it For so Chyrurgions have noted Apostems or Ulcers to be made through the very bones themselves And so Authors who are worthy of credit whom in the Chapter of injected things I have alleadged do admit of a penetrating of corporeal dimensions as oft as a knife passeth through the Stomach and with a corrupt mattery Aposteme is returned through the Ribs without a wound of the Stomach In the Dropsie therefore the aforesaid double action is conversant about the same Latex For this Latex as long as it being cloathed with a clear vital spirit doth after some sort enjoy a venal life is led through the solid places it slighteth passages seeing there is none unpassable by it But it deriveth it self unto the Prison of the Dropsie and there as well through a constriction of the Pores of the Membranes as singularly and especially by reason of a deserting of the same cloathing spirit it lays up it self as it were an excrement now dead And the which neither doth therefore find deliverance from thence unless the vital spirit doth again cloath and encompass it This is indeed that spiritual force which is more powerful than any Bellows The which we bear in our inward parts the power whereof we dayly admire have never known and being compelled by demonstrations to admit of do scarce beleive In the Dropsie therefore I have found a fury of the Reins and their erring powers which furie shutteth and is scarce that which may open and the which doth open and lay up neither is it that which maketh to re-gorge Seeing therefore those actions of fury conspiring toward their own destruction are plainly spiritual for as a Physitian I every where contemplate of the spirit as a vital air raised out of the arterial Blood but I touch not at the immortal mind neither do such spirits act unless they are constrained by likenesses or Images framed by them Therefore indeed I call it the furies of the Archeus while the Kidney ceaseth and is almost forgetful of its own Office and appointment in separating the Latex from the venal blood therefore it shuts it self and being as it were wroth and exorbitant it lays up the Latex elsewhere But that I may analogically or resemblingly conceive of and express this tenour of fury as I ought I first of all consider the out-chased venal blood to be detained in the Kidney or to lurk upon the hollow boughtiness of the intestine c. Wich blood when it hath put on a fermental malignity presently the Kidney the governour of the Latex being full of wroth receives the sleepie or stupifying poyson of that blood But the ordination of the Latex is to wash off filths if there are any detained in any place of the Body and seeing the Kidney cannot by the Latex wash off that out-hunted blood because the Latex cannot descend thither this co-heaped in the veins for disdains sake and the Kidney is thereby so affected with disdain and weariness or grief that it cannot performe the office enjoyned it And therefore it presently shuts the passage of the Urine that that which it cannot do by a regular plenty of the Latex it may perfect by an abundance thereof As if it considered Thou Latex goest not whither I would send thee to wash off the out-chased blood I will not let thee pass through thy accustomed Ureters Such therefore is the fury of the enraged Archeus of the Reins the which at length arising to a degree cloaths the Latex and derives it whither it will But besides not only the event in making doth confirm this fury of the Archeus but also in drying especially while a Dropsie is sometimes cured of its own free accord For truly that comes to pass as if the Archeus did repent him and were sorry for his deeds I knew the Countess of Falax who while being a young Maid did swell with a Dropsie by the perswasion of a certain Physitian for she was held desperate by all abstained almost for the space of a full year from drink being content with the more solid food and broaths And she became healthy and is now alive being seventy years of age In the first place thirst whether it be taken from a sense of moisture failing or for the defect it self of moisture At leastwise in neither manner doth it dry up a Dropsical water For although no drink be Drunk at leastwise broaths which do afford a sufficient quantity of venal blood do also yeild a small quantity of Urine and Latex so much as is sufficient for the subsistance of a Dropsie In the next place neither doth thirst nor the defect of drinks it self take away the occasional Cause of a Dropsie which for the most part is venal blood expelled but rather they do the more dry up and the more stubbornly reserve for it that it may resist a resolving through the abstinence of the counterfeited thirst But that continual thirst together with a hope and perswasion of health did pacifie the errour or indignation in the Archeus of the Reins from whence I have learned that thirst doth regularly arise from the Kidney but not from the Liver and much less from the lesser branches of the veins sucking the greater until a defect of moisture be brought unto the Orifice
while the same things are engraven by a stronger apprehension For things conceived do teach us that from passions or perturbations which are non-beings true real actual Images do arise no otherwise than as the thoughts of a Woman with Child do stamp a real Image how strange and forreign soever it be Wherefore thus indeed the Phantasie brings forth poysons which do kill its own Man and afflict him with diverse miseries So that as those Images do primarily proceed from the imaginative power whose immediate instruments the Archeus himself is So it is altogether necessary that he which toucheth Pitch should be defiled by it That is it behoveth the Archeus himself primarily and immediately to conceive and put on that new Image to be affected with the same and by virtue of a resembling mark or Symbole other things depending on him according to the properties of that hurtful Idea And that Ferment being once decyphered in that aire which maketh the assault is a Disease which forthwith diffuseth it self into the venal Blood the liquor that is to be immediately assimilated and next into the similar parts and into the very Superfluities of the Body according to the property even of that its own Idea for from hence the Diseases of distributions and digestions What if Idea's are formed in the implanted Spirit of the Braine or inne of the Spleen by imagining which also in Bruits are the principal Blas and Organ of all Motions It nothing hinders but that the Archeus himself implanted in the parts may frame singular and now and then exorbitant Idea's not unlike to the imaginative power for so the Spittle of a mad Dog Tarantula or Serpent and likewise the juice of Wolfesbane Monkshood or Nightshade do communicate their Image of fury on us against our wills Wherefore likewise nothing hinders the chief or primary instrument of imagination from forming in-mate seminal fermental poysonous c. Images unto it self Whatsoever doth of its own Nature by it self and immediately afflict the vital powers ought for that very Cause to be of the race and condition of those Powers For otherwise they should not have a Symbole Passage Agreement Virtues or Piercing into each other as neither by consequence an application and activity For seeing the powers or faculties are the invisible and untangible seals of the Archeus who is himself invisible and untangible those powers cannot be reached and much less pierced or vanquished by the Body because those powers however vital they are yet they want extremities whereby they may be touched whence it follows which hath been hitherto unknown that every Disease for it glistens in the Life because it is of the disposition of the vital powers it ought immediately to be stamped and to arise from a Being which was bred to produce seminal Idea's And seeing nothing among constituted things is made of it self originally of necessity the powers as well of Diseasie as vital things do depend either on the Idea's of the generater himself whence hereditary Diseases or of the generated Archeus But that that thing may the more clearly appear in the seed of Bruites and Man there is a power formative after the similitude of the generater Because it is that which seeing it is dispositive and distributive of the whole government in figuring its activity is contested by none The seed therefore hath a knowledge infused by the generater fitted for the ends to be performed by it self for the seed which in its own substance is otherwise barren is made fruitful by an Image stirred up in the lust To wit the imaginative power of the generater doth first bring forth an Idea which at its beginning is wholly a non-being but by arraying it self with the cloathing of the Archeus it becomes a real and seminal Being And that as well in Plants as in sensible Creatures For in vegetables a seed proceeds from an invisible Beginning for truly there is a virtue given to a plant of fructifying by a seed and so it hath an analogical or proportionable conception which formeth a seminal Idea in propagating borrows its fruitfulness and principles of Life from it but not Life it self even as elswhere concerning Formes therefore a seed borrows knowledge gifts roots and dispositions of the matter espoused unto it for Life from a seminal Idea to wit the cause of all fruitfulness And they who a little smelt out that thing in times past have said that every generation doth draw its original from an invisible World The thrice glorious Almighty by the naked and pure command of his own cogitation and conceived Word Fiat or let it be done made the whole Creature of nothing and put seminal virtues into it durable throughout ages But the Creature afterwards propagates its gift received not indeed of nothing as neither by its own command but it hath received a power of Creating its own seminal Image from God of tranferring or decyphering the same on its own Archeus This indeed is the seminal virtue of Man Bruits and Plants But not this beast-like conception is in plants nor is stirred up from lust for it is sufficient that it happen after an analogical manner whereby the Antients have agreed all things to be in all which manner by a similitude drawn from us the Sympathy and Antipathy of things do shew for they feel a mutual presence and are presently stirred up by that sense unto the unfolding of their natural endowments Because they are those things which else would remain unmoved but a sense or feeling cannot but after some sort have an equal force with an imaginative virtue The which I have elsewhere profesly treated more at large concerning the Plague But now my aim is not to Phylosophize concerning Plants but only of Diseases It sufficeth therefore that the imagination it self so called from the forming of an Image doth stampe an Idea for whose sake every seed is fruitful And seeing that in us that imaginative power is as it were brutal earthly and devillish according to the Apostle therefore it is subject unto its own Diseases and can stampe an Image in the Archeus it s own immediate instrument Hence it happens unto us that every Disease is materially and efficiently in us For whatsoever is bred or made that wholly happens through the necessity of a certain seed and every seed hath its this something from an Idea put into its spirit but a Disease is a real Being and is made in a live Creature only Whence it follows that although a Disease doth oppose the Life as the forerunner of Death yet it is bred from a vital Beginning and the same in the Life to wit from the flesh of Sin Notwithstanding Death and all dead things do want rootes whereby they may produce And so seeing Death bespeaks a destruction or privation it wants a seminal Image wherein it is distinguished from Diseases Life indeed is from the Soul and therefore also the premised character of the first constitution
understands Paracelsus with me But seeing that Sulphur is not translated that it may be turned into arterial Blood yea and restore and renew the implanted Spirit of the Members although it be in it self the top of the Wonders of Nature yet then it doth only as it were pass thorow the two former digestions and doth not satisfie its calling for which it shineth with so famous Endowments And so even from hence it is easie to be seen that long Life is not but for choise or chosen Men nor indeed for all of them not so much because the youth of Princes doth shorten the thred of their Life in fleshly lust and pleasures and so that a remedy for long Life is received and applyed to the Life after the manner of the receiver But especially because Adeptists are wanting to whom alone it is given to unmask these kind of Secrets from their husks I suppose indeed that this is a masculine Mettal because it doth easily suffer its Sulphur to be sequestred from it and this separated Sulphur is dissolved in the Oyl of Cinnamon or Mutmeg or in the Oyl which drops out of Turpentine till that by boyling it is coagulated into the best Rosin But at least-wise although the Sulphur thus dissolved hath notable virtues yet because it draws a stinking Odour and reserveth a resistence of the dissolved Sulphur neither can it pass thorow unto the inmost parts but can only act as it were in passing thorow and by its touching stir up by the way a superficial remembrance of its gift Therefore it more differs from the wine of Life than a Carbuncle doth from a flint Yet if that melted Sulphur be so united in the Oyl of the Spice that however stinking it shall pass through an Alembick and afterwards be after a due manner circulated with its Alcaly or fixed Salt and at length doth pass into a volatile Elixir of Salt it doth after some sort imitate the faculties and virtues of the wine of Life and Essence of the Members For truly that Elixir being rectified into the best Spirit of Wine doth loose all its stink and resume something of its natural or proper endowment that it at leastwise takes away difficult and Chronical Diseases yet it doth not ascend unto the highest perfect act of the Bowels that it may be the renewed Essence of the Members CHAP. LXXVIII In Words Herbs and Stones there is great Virtue THere is a place in the holy Scriptures which taketh Stones for mineral Bodies Words indeed so far as commanding from a supernatural Power they do command Creatures the which because they are subject they do also obey And then the virtue of Herbs is that of Medicines but it doth not comprehend Herbie Meats There is therefore a medicinal faculty of Plants Simple indeed but most excelling so that for the most part it ascends into a degree of Poysonsomness Because it exceeds the ampleness of our Nature and therefore also is troublesome or offensive unto us For Pot-herbs Pulses and corny Plants ought to be wholly subdued and dissolved in the Stomach that is in the seat of the Soul into which while they light with unbroken virtues they do also by their new Hospitality oppress the same with their Laws For so the seat it self doth as yet labour about rude Simples and in operating doth undergo the Crudities Damages and Troubles of entertained Vegetables For in this respect whatsoever is not rightly subdued in the Stomach after its aforesaid troubles is commanded out by the Bowels as an unprofitable and hurtful excrement Wherefore the more cruel Plants while they do not promise nourishment nor are directly drawn into meats or foods if they shall not notably hurt at least-wise they are totally sequestred and are driven forth with labour and anguishes the which hath hitherto plainly appeared in a Quartane Ague which hath notably deluded the promised help of Physitians and hope of Medicines For although the occasional matter of a Quartane doth stick only about the Spleen and in the neighbouring places of the Stomack Yet the Medicines of Vegetables have not yet come unto the threshold of a Quartane In the mean time the more stronger Vegetables seeing they have obtained degrees beyond the strength of our Nature they are for the most part for that cause Despised or Gelded and so by corrective means are plainly alienated and do degenerate and so pass over into a forreign Family Many also have in vain attempted to seperate the Poysonous Power from the appropriated ones lurking under them However it is at this day accustomed to be those Medicines are the more strong horrid troublesome neither are they admitted into our more inward parts because they rise up against and weaken or defile our vital Faculties and do every way bring with them Anguishes as Companions For although they depart not into nourishments in us nor are the more inwardly admitted than to enter the threshold it self yet by their only touching and naked passage yea and as it were by a deaf defilement of aspect they alter the Archeus and subject and snatch away this Archeus into their own client-ship This is the cause why the more strong remedies of Vegetables are for the most part suspected of cruelty and poysonsomness Which things are as yet more clearly beheld in mineral secrets and the more profound Medicines Because they are those which perform their Offices and attain the scopes of their Endowments by no co-mixture of them but as it were by aspect alone For so Mothers do dip a piece of wollen cloath in a co-mixture of Argent-vive or Quick-silver and patch it up between the girdle or circle of Garments knowing that although Quick-silver doth not evaporate any thing out of it self for it is a thing so homogeneal that it is not to be divided into a heterogeneal part and that which is unlike to it self yet that it doth hinder the presence and generation of Lice throughout the whole Body I have also described after what manner common Argentvive may be reduced into a most white or Snowie lump if the spirit of Vitriol be distilled from it The which Spirit indeed is coagulated upon Mercury and is transchanged into an Alume but separable by washing or cleansing from the Argent-vive To wit which Argent-vive becomes a yellow Powder which easily returns into its antient Quick-silver and of equal weight with it self So indeed the whole spirit of Vitriol being in it self most sharp is by a bare touching of the Mercury and without any radical co-mixture of them both converted into an aluminous Salt and that shall be done a thousand times yet it looseth nothing of the weight and nature of Argent-vive For Argent-vive doth without any participation of it self or from it self yea and without any radical co-mixture from it self change whatsoever of a Sulphurous Spirit it shall touch which radical or beaming co-mixture of Argent-vive is as yet more to be admired To wit if Argent-vive be
given to drink whereby indeed they may be the more readily washed out of the Stomack For truly Mineral Secrets for in Stones there is great virtue do indeed most powerfully operate but they do not therefore materially enter into the Bowels at all that they may be made the co-partaking Citizens of our Life For neither do things go unto the Third or more Ultimate shop of the Digestions unless they first proceed through the First Wherefore I have first of all diligently considered that all Remedies do operate according to a natural endowment which the Almighty hath conferred on them whether they shall be Vegetables or Minerals But seeing the most powerful Virtues of Remedies are not of a foody Substance and belonging to venal Blood and much less of an Excrementous substance for truly the Intestines are onely a Sack and Sink neither is there granted a fit medium or middle thing between that which is foody and excrementitious Therefore it is required that a Remedy which hath so famous endowments be not indeed foody because I have already taught before that that which is for Food ought to be feeble yet a Remedy as long as it sticks between not an excrement and an excrement That is as long as it is in its passage unto or in its being made for an excrement it is detained in the Stomack To wit that seeing there is not granted a final mean between a foody Being an excrement there may at least-wise be a mediative mean in the Essence of a Remedy To wit as long as the determination is undecided whether the Remedy taken into the Body be to be put to flight together with the excrements For this is as long as it is detained in the Stomack it self wherein the Archeus the distinguisher doth most powerfully shine and command And moreover some Remedies do in this Inne attain faculties which were not before in their kernel which thing I have elsewhere shewn by the Latex running down out of the branch of a Birch-tree being indeed the more powerful when it now wanders between the nourishment of its Tree and the beginnings of corruption presently begun Therefore now from hence the truth of Remedies hitherto abstruse doth clearly appear To wit that every Remedy doth immediately and principally act only into the Archeus of the Stomack the which is therefore also called the Heart but this Archeus afterwards acts according to a disposition drawn and generated to himself from the endowed gift of the Remedies It also further followes that every Remedy exceeding the limits of Food doth act by its touching in manner of a Glass For truly it acts onely by touching at the Archeus without a material co-mixture of it self Indeed the Archeus himself doth first feel the endowment drawn from the Remedy but in that act of perceivance he fashions to himself an Idea of things to be done by him by following the Dispositions of that endowment from whence he consequently stirring up Peace Rest or Anger to himself and assuming the gotten Idea's of these doth presently sealingly disperse the same into the Bowels hearkening to the Action of Government performing prosperous or opposite Offices according to the Command of the vital Archeus Any kind of Remedies therefore are Glasses and some are shining ones others onely through their co-touching Odour Taste and Power But all and every of Remedies do in respect of the Life remain external in this respect also they do wash off and drive away the inbred or conceived stain or blemish from the Archeus But they are never able therefore to detain the Life from a continual defluxion or to suggest new Faculties and to create or raise up new Powers for Immortality Because the Virtues of Remedies cannot together with their Substance pierce or be transchanged into the vital matter of us so that it may be admixed by increase with our first constituting parts For whatsoever they act all that is busied about the Archeus of the Stomack and Prince of Life and Governour of the Stern To wit on which Ruler of the Stern the Center of Life and Pilot of the Duumvirate all Diseases also do primarily tyrannize or by a secondary Passion or affect For for this cause neither doth an antient Gout which is pithily rooted within break forth out of the bosomes of the implanted vital Spirit wherein it is sealed but that also it doth before its accesse or fit molest about the mouth of the Stomack and thereby violate and disturb the whole disposition of the whole The which Gout apprcaching a certain precedent small Fever doth for the most part bewray Wherefore in this respect also do a Remedy and a Disease co-touch yea and also pierce each other For who hath not observed that the Odours of Spices being onely tasted do straightway refresh fainting Persons not indeed because those Odours being co-mixed with air are an addittament of the vital air that they can substitute as it were a new vital Spirit in the place of that which was lost Because the very restoring of the vital Spirit by a Spice or sweet Smell should be of a more laboursome attempt than the restoring of it by the Arterial Blood Neither is the Odour of a Spice pleasing as it is like unto the vital Spirit bred by Arterial Blood But by reason of the natural endowments inbred in a Remedy In like manner neither do the Oyles of Cynamon Cloves c. refresh the vital Spirit of the parts by their material joyning for neither is the Spirit of Life nourished by Oyle but those things which are grateful in their Odour and Savour so many are looking-Glasses which by a touch of their aspiration or reflexion do refresh and comfort the Spirit of Life being burdened as it were with an endowed gift For as the sights or beholdings of some things do move Nauseousness Vomiting loss of Appetite Anger Indignation c. as they are visual Looking-Glasses So there are dotal or endowed Glasses stirring up the Archeus into Peace Tranquility Sleepiness Joy cessation from Sorrow Contracture Grief c. Those are endowed Glasses which do stirre up and occasionally move unto a right and orderly solicitation or careful performance of their Offices in the Archeus Even as on the other hand those are Poysons destructive Things and the exalted Powers of things which stir up a Blemish or Contagion and Consumption and every sore shaking in the Archeus And Poysons do exceed any kind of Remedies in this That these cannot be so connexed unto the Life that this may indeed be thereby raised up again or increase into a more perfect disposition Whereas Poysons do in the mean time kill the parts do wholly deprive of the inbred strength and altogether draw into their own likeness and do therefore truly transchange their vital parts which thing is granted to no Remedies that they can renew the defects of the parts into their antient youth and bring forth an Immortality Because the most piercing Remedies
are from within drawn out of the Body the which I will enclose in one only or two Examples The Wife of a Taylor of Mecheline saw before her Door a Souldier to loose his Hand in a Combate she being presently smitten with horrour brought forth a Daughter with one Hand but dead through an unfortunate and bloody Arm because the Hand thereof was not found and a flux of Blood did kill the Infant The Wife of Marcus of Vogelar a Merchant of Antwerp in the year 1602 seeing a Souldier begging whose right Arm an Iron Bullet had taken away in the Siege of Ostend and who as yet carried that Arm about with him bloody by and by after she brought forth a Daughter deprived of an Arm and that indeed her right one the Shoulder whereof being as yet bloody ought to be made whole by the Chyrurgion she married a Merchant of Amsterdam whose name was Hoocheamer she also surviving in the year 1638 But her right Arm was no where to be found nor its Bones neither appeared there any putrifying Disease for which the Arm had withered away in a small hours space Yet while the Souldier was not as yet beheld the Young had two Arms Neither could the Arm that was rent off be annihilated Therefore the Arm was taken away the Womb being shut but who plucked it off naturally and which way it was taken away surely trivial reasons do not square in so great a Wonder or Paradox I am not he that will shew these things only these things I will say that the Arm was not taken away as neither rent off by Satan And then that it was a thing of less labour for the Arm being rent off to be derived else where than it was to have plucked off the Arm from the whole Body without Death A Merchants Wife known to us assoon as she heard that 13 were to beheaded in one morning it happened at Antwerp in the time of Duke Alban or D'â—lue and Women great with Child are led by inordinate Appeties she determined to behold the beheadings Therefore she went up into the Chamber of a Widow her familiar acquaintance dwelling in the Market place and the spectacl being seen a travaile pain presently surprized her and she brought forth a mature Infant with a bloody Neck whose Head no where appeared At leastwise I do not find that mans Nature doth abominate the piercing of dimensions seeing it is most frequent to the Seeds of things Thou shalt bring forth Children in Sorrow is the punishment of Sin Before Sin therefore she had naturally brought forth tall Young without pain at least-wise of that bigness with which we are now born But not that a Woman had been unsensible before Sin but because it had gone forth the Womb being shut Therefore it was a proper or familiar thing to humane Nature from his Creation for dimensions to pierce each other because he was made that he might live in the Flesh according to the Spirit But Nature being corrupted that authority of his Spirit over his Body perished and therefore Woman doth thence-forward bring forth after the manner of Bruits Yea Writers do make mention that Ulcers or Imposthumes are made thorow the Bones that all things are carried upwards and downwards without the guidance or commerce of the Vessels Indeed that primitive efficacy of piercing Bodies doth as yet consist in the seeds of things but is not subjected by humane force art or will or judgment For there are many Bodies much more ponderous than the Matter from whence they are composed It must needs be I say that more than fifteen parts of Water do co-pitch into one that one only part of Gold may be thereby made for weight is not made of nothing but doth prove a matter weighing in an equal tenour Therefore Water doth naturally as often pierce its own Body as Gold doth exceed Water in weight Therefore a home-bred and dayly progress of Seeds in generations requireth a Body to penetrate it self by a co-thickning the which is altogether impossible for an Artificer to do Let us grant pores to be in the Water yet these cannot contain fourteen times as much of its entire quantity It is therefore an ordinary thing in Nature that some parts of the Water do pierce themselves into one only place And the Seeds do act this by virtue of a certain Spirit the Archeus For although the Archeus himself as well in the aforesaid Seeds as in us be corporeal yet while he acts by an action of government and sups up the matter into himself he utters many effects not unlike unto enchantments because in speaking properly the Archeus doth not imitate enchantments but enchantments do follow the rule prescribed by the Archeus to wit as he doth operate far otherwise than Bodies do on each other As in affects of the Womb the Sinewes are voluntarily extended the Tendons do burst forth out of their place and do again leap back the Bones likewise are displaced by no visible mover the Neck riseth swollen unto the height of the Chin the Lungs are stopped up from air unthought of Poysons are engengred and the venal Blood masks it self with the unwonted countenances of Filths But as to what doth belong unto the penetrations of Bodies our Archeus sups up Bodies into himself that they may be made as it were Spirits For example Aqua-Fortis doth by its Spirit make Brass Iron or Silver remaining in their own Nature thick or dark so transparent that they cannot be seen and doth transport a mettal thorow merchant Paper the which otherwise doth not transmit the finest Powder thorow it it as yet essentially remaining in the shape of a mettal but not that the similitude of the piercing of dimensions doth uniformly square with the Example of a Mettal proposed Because as I have said reasons do not suite with so great a Paradox where I do willingly acknowledge the manner to be undemonstrable from a former Cause Even as no Man can know after what sort an Idea imprinted on Seeds may figure direct and dispose of its own constituted Bodies And therefore we will search after the same from the effect First of all let it be supposed that the Devil hath no authority or command over us against our will unless by the peculiar permission of God For know ye not that we are the Temple of God and that the very Kingdom of God dwelleth in us which thing is to be re-furrowed from its original First therefore it is of Faith that we are the sanctuary of the holy Spirit that the holy sacred Trinity doth make its mansion with the Just That the delights of God are with the Sons of Men unto whom he hath given Power to become the Sons of God but Children being Baptized are innocent just of them is the Kingdom of God the fitted Temple of God Yet Children are killed by enchantments sooner than others Therefore it must needs be that that thing happens from some
ferment of the Stomack for many do not desire do not bear do not concoct very many things however good it shall be in it self it degenerates into Reliques and brings forth oftentimes no mean troubles of it self and sealeth them in the parts and they are the faults of some things as when Minium or Red-lead is cast into the Body being too hard stinking or rebellious But those are rebellious things whose middle Life cannot be subdued and taken away by the Ferment of the Stomack which things every one doth against his will experience and acknowledge And then I have said that there is a twofold Ferment in the Stomack One indeed for the first Digestion which flows unto it out of the Spleen But the other is proper for the sixth Digestion which is natural or homebred unto it from the implanted Spirit and proper to its own Cook-room But both of them are diminished altered and estranged through Diseases Griefs Age c. For the ferment infused by the Spleen is peculiarly silent and altered in Fevers for instead of a sharpness a burntishness is substituted whereby Eggs Fleshes Fishes and Broaths become averse and do sooner putrifie within than they are truly concocted into Chyle And these Hippocrates calls Impure-Bodies the which by how stronger a refreshment or nourishment thou shalt endeavour to refresh them by so much the more thou shalt hurt them For heat doth then more strongly burn in the Stomack but the Ferment is withdrawn from the Stomack Therefore things cast into the Stomack are not digested but putrified So under a dog-like hunger the Ferment of the Spleen is doubled In the next place if not the Ferment it self but a strange sharpness doth increase there are sharp pains in the Stomack co-pressings of the Breast irregular Appetites Head-aches Diseases called Cholers c. In like manner the Ferment of the Gaul being exorbitant failing or otherwise vitiated by a forreign Poysonsomness Products agreeable unto those Roots do soon bewray themselves For from hence are Giddinesses of the Head Swoonings Apoplexies Fluxes Cholers and likewise bitter or bloody Vomitings Atrophia's c. I again admonish that although I leave the antient names of Diseases yet I understand the Idea's the causers of these by abstracted names Therefore in the first second third or sixth Digestion I understand vitious transmutations to be made by diseasie Idea's there bred and transchanged But those kinde of Reliques or things transchanged are voided out by a washing of being made by Sweat or Urin or are voided by the Paunch and an unsensible transpiration Indeed the Reliques of the first Digestion are expelled through the accustomed Emunctories or exspunging Places But those of the second and third are regularly driven out with the Urin. But because inordinacies do happen in most Digestions therefore there is place for things transchanged and transmitted But things transchanged are the produced Excrements of primary Diseases or the Fruits of things assumed The which because they were once domestical therefore they are bred by the vice of the transchanging Archeus But indeed the Retents of the second Digestion are made either by reason of a weakness of the Ferment or a riotous exorbitancy of the same Hence a sharpness of the first Digestion remaining and not sufficiently corrected proceeds unto the Bowels for Wringings or Gripes Moreover it passing thorow into the Veins doth stir up diverse Fevers a contracture of the Abdomen Dropsies Obstructions of the Meseraick Veins likewise Palseys of the Joynts and Stranguries or Pissings by Drops But if the Ferment of the second Digestion shall too much increase or be joyned with a vitiated quality From hence are Jaundises bitter Vomitings Faintings Giddinesses of the Head c. But if that of the third Digestion which is digested be too much delayed under the third Digestion for although the venal Blood shall in it self nothing offend yet a doubled Ferment of the Shop increaseth and in this respect it is estranged through inordinacy For truly nothing keeps Holiday within all things do proceed unto the scopes appointed for them no otherwise than as the water of a defluxing Brook The venal Blood therefore although it be the treasure of mans life being detained beyond its just term degenerates into Menstrues Hemorrhoids c. And whatsoever things the Schools do generally attribute unto black Choler they are nothing but the Retents of the third Digestion retained in the third Digestion But seeing the Members are not nourished but under a certain proportion unknown to Mortals to wit of the Blood of the Veins unto the Arterial Blood it must needs be that in the sixth Digestion an inordinacy doth spring up which the Schools attribute to the heat of the Liver and do falsly bend themselves to cure by cooling things For the Liver in it self is a dead Carcass and cold unless it be nourished by the Spirit of life And therefore all heat being a stranger to the Liver is forreign For it hath it self just even as a finger which is rightly tempered in it self whereinto if a thorn be infixed although it be in act and power cold yet the finger presently swells beats waxeth hot and is enflamed c. So also the Liver is never hot unless it shall conceive a troublesome thorn within it Wherefore also we must diligently employ our selves in plucking out of the thorn but not in cooling Therefore the Liver hath a double thorn to wit one from a hurtfull Retent but the other from a troublesome Retent to wit the Blood burdening it For so the Liver hath oftentimes from a hurtful Retent darted forth Impostumes and Vices of the Skin the which by reason of that which is transmitted do manifoldly degenerate in the way and do so co-defile the Skin that whatsoever at length of Blood is distributed unto it for nourishment is corrupted in the same through a Title of contagion Of which sort are Ulcers the which if they are healed up they sorely threaten a greater dammage within Therefore in Retents of the third Digestion Cauteries have oft-times performed help unknown in the Schooles from a foundation who endeavour with the uncertain conjecture and hope of Events For they are rare Defects which are from a plurality of good Blood not vitiated even as in the Book of Fevers and the scantiness of abstinence of two dayes doth easily reduce the venal Blood suspected of abounding into a due proportion Therefore the Blood offends if it hath a thorn its Companion and then if it stay within beyond its due time as I have said And thirdly if the venal Blood be disproportioned with the Arterial Blood Gluttony is for the most part the Mother of these three Whence it is wont to be said The Throat smites more than the Sword Also for the most part a plurality of venal Blood is bred not because more venal Blood is begotten than is meet but because less is consumed than is meet by reason of want of exercise an idle
of Sin of which God saith My Spirit shall not remain with Man because he is Flesh But that Sin if it hath not been sufficiently searched into by Predecessours I will add freely what I conceive For indeed in this History of Genesis do concurr together 1. The Sin of Distrust or suspicion of an Evil Faith of Deceit Fallacie or Falshood in God For Eve saith to the Divel Least perhaps we die And so she doubted that the Death admonished of would of necessity come unto them And likewise the Sin of a despised Admonition and that they more trusted unto the Serpent than to God neither was there disobedience where there was not yet a Law 2. An act of eating of the Apple not so much forbidden as admonished of bewarying of it 3. An effect of the Apple being eaten For in the midst of Paradise there was a Tree whose Property is said to be of Life Least he eat and live for ever and there was another Tree whose Property was that of the knowledge of Good and Evil unto whom there was not another like but the other Trees except these two served onely for nourishment The property therefore and effect of this latter Tree was to stir up an itching concupiscence of the Flesh or madness of Luxurie But it is called The Tree of the knowledge of Good Lost and of Evil obtained For they knew not that they were naked and they were without shame that is without the Concupiscence of the Flesh like Children because they wanted Seed 4. A carnal Copulation concurreth From thence at length a certain beastlike frail Mortal Generation contrary to the intent of God who was unwilling that Man should conceive in Sins in Sins hath my Mother conceived me not indeed that all Mothers afterwards should eat of that Apple but because presently after the Apple was eaten all Conception should not be made but by the will of Blood Flesh and Man And so that from thence should all Flesh of Sin necessarily proceed Therefore while the immediate Cause of corrupt Nature and Death is ascribed unto the Sin of disobedience Or while the immediate Cause of corrupt Flesh is attributed unto the Sin of suspected deceit in God they are faults in arguing of not the Cause as of the Cause For in speaking properly the very Corruption and Degeneration of the Flesh of our whole Nature hath not issued from the Curse as neither immediately from Sin accompanying it but from these only occasionally and as it were from the Cause without which it was not but our Nature is rendred wholly corrupted and uncapable of Eternal Glory by reason of the causalities of concupiscence and brutal Generation effectively and immediately causing a withdrawing of virgin Chastity and all hope of generating from the holy Spirit afterwards and from Eve as a Virgin And therefore original Sin is defluxing altogether on all Posterity because after the Virginity of Eve was taken away the race of men is not possible to be generated but by the will of Man Flesh and Blood the which otherwise God had determined to be generated by the holy Spirit It is therefore an undistinction of Causes and its unapt application of Effects unto their proper Causes which hath not heretofore heeded 1. Why that Apple was with so loud a voice forewarned of that they should not eat of it 2. That they have esteemed that to be a Curse which was not 3. That they have ascribed original Sin unto one Disobedience as the most near and containing immediate Cause 4. That they have thrown an unexcusable Death on the Curse and Punishment of a broken Law For although a grievous Sin hath concurred with an original declining of the Generation intended by God together with an impurity of the Flesh the corruption of Nature by carnal copulation Yet the corruption of Nature the degeneration of Generation as neither Death have proceeded from the original Sins of our Parents their distrust c. as from an immediate Cause but from the effect of the Apple being eaten as a new Product of necessity Naturally depending thereon that is Death hath proceeded from its own second natural Causes existing in the Apple Even as a total Corruption of Nature hath issued from thence because both are supported by one and the same Root of necessity But the Causes of these natural Causes were by accident co-bound unto the Sins of Distrust c. in the Unison of eating For the very guilt of the Sin of suspition of an evil Faith or bad trusting of Deciet and a Fallacy of God remained expiable by our first Parents after the manner of Sin to wit by Contrition and Acts of Repentance after the manner of other Sins But not that therefore whole Nature ought to be depraved that a Death and Misery of every Body ought to enter and perpetuate it self on all Posterity even although they should have guiltless Souls For God doth sometimes punish the Sins of Parents upon one or a second Generation But it is no where read that he hath chastised the Sin of the Grand-father on all his Posterity afterwards who had acted evilly for five thousand Years before For that pain of Punishment exceedeth the love of God towards Man whom he so greatly blessed presently after Sin It exceeds I say the Rules of Justice if the Punishment of him that is guiltless in that Sin be refered unto his Ballance And moreover I think that if God out of his goodness had not admonished our first Parent of Death If he should eat of the Tree of knowledge of Good and Evil But if the Devil from his proper and inbred Enmity had translated the Apple from that Tree under any other Tree and that both the Sexes of Men had eaten of the Apple that the Concupiscence of the Flesh and Copulation had equally succeeded and so although that had happened without any Sin yet that the Generation following from thence from the necessity and property of the Apple being eaten had suspended the intent of the Creator who would not that the Sons of God and Posterity of Eve should be conceived from the holy Spirit after her Virginity was corrupted And so Death a Disease and the very Corruption of Nature and Beast-like original Inversion thereof had been and yet not from Sin Because the Apple contained a natural efficient Cause of Luxury For how unaptly do these agree together Death proceedeth from the Sin of an infringed or broken Law and so from a supernatural Curse And those Words of the Text uttered after the eating of the Apple and before the banishment out of Paradise Least he stretch forth his Hand unto the Tree of Life do eat of it and live for ever For against the Curse of God no Creature is able to resist From hence therefore it becomes evident that the Apple contained the natural Cause of a defiled Generation and of their own Death and that the Tree of Life did likewise contain naturally a conserving
An Argument for the Position 7. Another Argument 8. A third 9. A fourth 10. A fifth 11. A sixth 12. That the Mind doth not create the sensitive Soul as neither that another Mind is drawn from the light of the Mind 13. A seventh Argument 14. The Mind imprints an Image on the seed of the Body but not the Image of God that is it self 15. It is proved 16. An eighth Argument 17. What is generated by the Parents after sin 18. Even unto the 74. Article or Content a reasoning from the holy Scriptures 75. That it resists Christianity for Man to be called an Animal 76. Some Agreements of Fathers with the Position 77. An every way convincing Argument out of Augustine for the Position 78. A solid Argument for the Position 79. From the rule of falshood 80. The progress of Satan 81. The birth of Faunes and Nymphs 82. That there are Tudes-quills in the Canaries 83. Objections against the Position unto the 88. Article 89. An irregular race of Fishes 90. There is no figure of the Water neither doth it fall down circularly 91. The fructifying of Trouts 92. The unvalidity of the seed of the Male. 93. The prosperousness of Fishes strengthens the Position 94. Worms are the admonishers of a Resurrection without a material seed of the Male. 95. The Chick is formed of the yolk and the seed of the Cock doth materially remain without 96. A seventh Objection unfolds the Causes of the Flood 97. The common divulged explication of this Text confirms this Position 98. An Interpretation about the motive Principle of the Flood 99. Gyants were not from the first intent of Creation 100. The proof of a Prophetess NOw therefore the suspitions of a Law Disobedience and of a Curse being removed I proceed unto a Demonstration of the Position For which in the Frontispiece the most glorious Incarnation of the son of God by the most pure arterial blood of the alwaies unspotted Virgin his Mother is premised And then the Text hath strewed the way for me Except ye shall be born again of Water and of the holy Spirit That is unless ye are co-partakers in the new regeneration of those that are to be saved of the unspotted and most chast incarnation of the Lord Jesus and are as it were Members of that Head and as it were adopted Sons ye shall not be branches of that Vine For whatsoever is born of the flesh of sin and of the concupiscence of the flesh is flesh uncapable of eternal Life and of the Kingdom of Heaven And he which sowes in the flesh doth reap in corruption And whatsoever he shall reap is flesh and corruption it self For after what manner the holy Spirit had generated in Eve all the posterity of men that the mind of man is not able to attain unto unless the sacred Text had manifested the way thereof in the God-bearing-Virgin who indeed conceived not of but from the holy Spirit whom therefore Gabriel had foretold onely to overshadow the Virgin her self who was perpetually unspotted And therefore the Church calls the Eternal Father The first person of the holy Trinity The Father of the Eternal Son Neither doth she suffer the holy Spirit to be called the Father of the humanity of Christ because the material generation of Christ was drawn onely from his Mother Wherefore neither doth his conception from the holy Spirit include any Paternity or Fatherliness But as that generation proceeded without a begetting of the holy Spirit the which indeed about the conception of Christ was busied without begetting so it is safe for us to contemplate that wholly after the same supernatural and divine manner of over-shadowing in Eve had the generation of adoptive children and of the divine Image been established Therefore the Father of Lights is the onely Creator of all Soules as also supereminently of the Immortal Mind Therefore the generation of Man by the Father of Lights the Giver of Life in the creation of the Mind had been finished or perfected from the substance of Eve and from a co-operation of the holy Spirit in conceiving For as that conception of men had been plainly supernatural so also there had been a supereminent chastity of the Mother in the state of Innocency such as is now in the regeneration by Water and the holy Spirit Wherefore I will endeavour to stablish the stated Position First by a Reason from Nature And afterwards to confirm it by Reason and Authority fetched from the holy Scriptures And Lastly To fortifie it by the Opinions or Precepts of Fathers First of all it is agreeable to Reason that if God would make his own Image in flesh and blesse it by Posterity that that ought to be done in the Mother being a Virgin but not in a Woman defiled by Adam least God should have Man his competitor in the intended Incarnation of his own Image Otherwise if man should prevent and by preventing overthrow this holy and unpolluted production of mankind for whose sake he hath seemed to have framed the Universe afterwards also every generation of men so to be produced should happen after a bruital manner and whatsoever should be born thereof should be naturally uncapable of eternal glory For it is agreeable unto Reason that the Immortal Mind before the Apple was eaten had never made an off-spring Immortal in Duration because nothing is able of or by it self to produce that which is infinite in Duration but God alone whom therefore as yet unto this day in Adamical generation the Church confesseth to be the one only Creator of the Immortal Soul Else if the Mind should be able to produce any Infinite and Immortal Being thenceforth of an Infinite Duration out of it self and the which therefore should be a Substance now it should of necessity cease to be a Creature and should be a Creator Therefore the Mind never could nor never shall be able to produce an Immortal substance and by consequence it fights with the Divinity that the Mind which before the eating of the Apple had immediately undertaken on it self the whole government of the Body had of it self generated the Image of the infinite God and had generated a substance infinite in Duration Wherefore there is altogether an unlike reason whereby the mortal Lights of Life or mortal Souls do issue forth and whereby an immortal substance is created So that it is unpossible to the whole Nature that the Mind should generate a substance like unto it self Seeing that to produce a spiritual and immortal is reserved for God alone even altogether by the consent of all For truly such a Production presupposeth a creating of nothing otherwise if the Mind had intended before the Fall to produce a substance like it self of nothing seeing that thing is altogether impossible unto it it ought to divide and separate it self into Parts In the next place neither had it ever been the intention of the Mind to generate a mortal or sensitive Soul
Life and Soul of soulâ—fied Creatures For in that those Words did differ to say Let it be made and to make For in the sixth or last day Adam was formed But on the seventh day God rested At length he afterwards translated Adam from the Earth into Paradise and deliberated to make Woman of the Rib of the Man but not of his Reins Thigh or Belly Therefore on the eighth day that it might be the Beginning of a new week for a new and super-natural Generation of an off-spring to come Wherefore it may be collected that Woman being wholly an Out-law ascended into a new heap of Choiceness as being a Vessel of Choiceness or Election But we may after some sort conjecture of the quality of humane generation in Eve a Virgin before the Fall by the most glorious Incarnation of our Lord For indeed the Father unto whom every name of Paternity is singularly and solely due and whom his Son as a Father doth alwayes adore hath indeed alwayes generated his Son from Eternity who yet is not read to be the Father of his Incarnation The which thing I even reverence for a vast mystery and the rather after that I understood the insinite goodness of the same as well from the first virginal conception of Creation as in the restoration by the regeneration of Man Indeed the Father Almighty would that the glorious incarnation of Christ should be conceived of the Person of the holy Spirit the which it self to wit therefore was not generated but proceeded from eternity from the Father and the Son For the Spirit of God had caused a humane conception of off-springs in the Arterial Blood of the Heart of the Virgin Eve it being the Image of the Divinity with all its free Gifts without the pleasure of the Flesh But the Mind being thus in the garment of Arterial Blood conceived in the Womb of the Virgin in a humane Shape had took an increase and full maturity from thence For he who the Womb being shut and the Gates being closed came into the World and unto his own also out of the Case of the Heart wherein he was conceived was by a foregoing consent brought unto the Womb of the Virgin and kept even unto the maturity of his Body For he piercing all Members was brought into the Womb For therefore our Lord's Incarnation happened altogether besides the order of Nature now accustomed For 1. The Incarnation of the Lord happened not first in the Womb but in the very Sheath of the Heart of the Virgin 2. Of the most pure and most lively Blood of the Heart but not of the Seed of the Virgin For truly the God-bearing Virgin in that singular respect was not only cleansed from Original Sin but was conceived altogether free from Sins to wit that she might be so much the more void of all Seed than a Child that is newly born For Seed is composed of a mixture of Venal and Arterial Blood or from a co-mixture of Bloods which mixture was no manner of way not so much as materially in the conception of the Son of God who was conceived not of Bloods nor of the Will of the Flesh or of Man but of God alone and born of a Virgin 3. He had not a Man to his Father nor a masculine Matter from whence he should be made which thing surely confirms that a feminine Matter was the more excellent governess or deputy and alone fore-elected from the Beginning 4. He fore-elected the most chast and unspotted Virginity of a Mother which he formed with a divine Hand 5. He was materially conceived onely and of most pure Arterial Blood To wit whereinto the seal of the holy Spirit inspired an humane Mind and a most pure Image of it self made or framed by his Father God 6. That conception was brought from the Heart into the Womb of the Virgin with a piercing of Dimensions 7. Lastly He exspected an increase and just maturity of Nativity as it were in the celebration of a Sabbath Furthermore that the knowledge of Good and Evil signifies nothing but the Concupiscence of the Flesh the Apostle doth manifestly testifie calling it the Law and Desire of Sin From whence to wit the first Bruital and Original Sin the fewel of the other Sins hath immediately issued and is hereafter to endure for a continued Seed of Mortals In the 8th to the Romans God sending his Son into the likeness of the Flesh of Sin hath also concerning Sin condemned Sin in the Flesh that the Righteousness of the Law might be fulfilled in us Original I say because it is the Beginning of the original of a humane Generation whereby all contagion of Impurity is derived on Posterity and Death became natural unto Man even as unto Beasts So that although the eating of the Apple did contain a note of distrust and ingratitude and the which also is a Companion unto every Sin Yet therefore even every Sin afterwards ought with the same Punishment of necessity also to descend unto Posterity unless the unwonted transgression of a loving Admonition should not so much consist in the disobedience of eating or abstaining as in the horrid Distrust of doubting and confidence of Faith given unto the Devil And so that the generation of the Flesh of Sin which is an effect of the Concupiscence of the Flesh hath of necessity defluxed into Death even unto all Posterity For it pleased the Lord of things to insert in the Apple an incentive of the Concupiscence of the Flesh to wit from which he was able safely to abstain by not eating the Apple therefore diswaded from For otherwise he had never at any moment been tempted by the Flesh or his genital Members the which I will hereafter shew to be therefore called the North in the holy Scriptures Therefore the Apple being eaten Man presently from a natural property of the Apple conceived the lust of being luxurious and from thence was made an Animal Seed which hastening into the previous or foregoing Dispositions of a sensitive Soul and undergoing the Law of other Causes reflexed it self into the vital Spirit of Adam which therefore like an ignis fatuus or foolish fire presently receiving an Archeus or ruling Spirit and animal Air I say a houshold Thief it conceived a Power of propagating an Animal and mortal Seed ending into Life At the arrival whereof at length the immortal Mind putting off the Rains of the Life and government of the Body substituted the sensitive Soul as its Chamber-maid From hence therefore we are conceived born and do die after the manner of Beasts For the day before the immortal Mind acted all in all and was the very immortal Life it self in the whole Body because it was solely and wholly immortal in the whole Body But that very so great Beauty of Nature was presently vitiated in our first Parent after that he was cloathed with the similitude of a bruital generation For then the immortal Mind being moved
which b. also denies for their Bodies after the Resurrection Therefore it behoves that we are Born again of Water and of the holy Spirit For as from the Beginning man was created and had not proceeded from a being born of Flesh So whatsoever is afterwards born of the Flesh is Flesh But the Water the Blood and the Spirit are one and the same in Christ John 5. and these three do denote an indifferent and one only Baptism in valour or effect Wherefore the only new Birth unto Life Is by Water and the Spirit in the participation of the virginal Body of Christ alone For truly it is alike impossible for Flesh to enter into and see the Kingdom of God as for to ascend into Heaven by a Motion of ones own and that is granted to none but to the Son of the Virgin who for that end descended from Heaven who was in Heaven while the same Son spake these things to Nicodemus and the which a little while after ought moreover for the same Cause to be exalted in the Cross The same therefore which descended from Heaven that he might be incarnated of the Matter of the Virgin is he in whom the Water the Virginal Blood and the holy Spirit are one The Spirit therefore which maketh the Corrupted and Adamical Man to be renewed by Water doth so regenerate the inward man from a new Generation in the Spirit that it becomes a true Spirit to be glorified by rising again whose Voice the Sons of Adam shall hear yet shall they not know from whence it may come or whither it may go because the Spirit the Regenerater is the glorious God himself who breatheth where he will and thou now hearest his Voice by Faith and the Sacrament Thus every one who is born again of the holy Spirit is made Spirit and united to him who is not known from whence he may come or whither he may go I call these earthly things although they touch at a spiritual Generation and new Birth because they have some things like unto them in a sublunary Nature which things every one hath not indeed every where known and therefore neither doth he believe them For the Generations of Bruits do happen from a watery Liquor and a seminal Spirit Notwithstanding those things are not therefore plainly terrene or earthly and naturally intelligible by the Vulgar which the Lord speaks to Nicodemus because the reason of the Love of God is no more conceived in this New-Birth than of his infinite goodness To wit it remains unpassable why he would adopt Man for a Son and Co-heir of his Kingdom yea reduce him into a Spirit of a God-like Form who shall materially be born again of Water For that mystery of love exceedeth all the understanding of Angels Yea to believe and contemplate of the actual Person of Christ in an old Man a Woman a young Man a poor diseased Man a miserable and naked poor or little esteemed Man or Woman none can naturally understand it unless he being compelled by Faith hath subjected his understanding unto Faith So neither are we able to conceive what one thing all are made by that new Birth of Baptism in Christ without a difference of Sexes or Nations unless we are holpen by Faith At length it was not enough for the Love of Christ to be born in the form of a Servant and so to be exposed unto Scorn But moreover he ought to suffer a most sharp and most exceeding reproachful Death the which so cruel and disgraceful Death himself in the abounding goodness of his Love cals his Exaltation But he brings it into the similitude of the exaltation of the Serpent Nehushtan Not indeed because the Serpent did any more represent the form of the Son of Man than the Fork did the Cross but only the likeness of impure Man slidden into Death through the perswasion of the Serpent the likeness of whose Servant the Lord was to assume Therefore the Son of Man ought to be exalted not indeed as being unhurtful in the Fork or as it were an unsensible brazen Serpent and the which otherwise being a live one was perceivable enough to be most fit to hang up But the Son of Man must be exalted alive he being full of Love and also at length to die in that Cross that the deserved New-Birth or Regeneration might be made effectual by his Death For truly else without the Death and Exaltation of him Crucified a Participation of the new Birth by Water and the Spirit had not succeeded neither had Death Perished So that plainly from a deep mystery the similitude of the Fork Cross and Saviour was fetched for a similitude of an incarnated Servant and him compared with the brazen Serpent Neither also did Israel Worship God in the Serpent otherwise Moses by the Command of God had been the Author of Idolatry Neither therefore is a live Serpent bound to the Fork as neither likewise his dead Carcass but his brazen Image only as being uncapable of Life that by this mystery it might be manifest that the whole similitude in that the exaltation of the Fork or Pole and Cross did manifest and clearly hold forth unto us the Flesh of Sin which the Son of Man by way of similitude represented was plainly uncapable of Life and of the Kingdom of God no otherwise than as the brazen Serpent was Therefore it is simply and absolutely true That unless Man be born again of God and doth partake of the unspotted Virginity which the Lord Jesus drew in his most glorious Incarnation from the material substance of the Virgin his Mother the hope of Salvation is for ever cut off Wherefore also from thence it is manifest that from the intent of Creation nothing but a Virginal Generation was afterwards required And by consequence that a Seminal Impure Beast-like and Adamical Generation was by the Craft of the Devil drawn and exhausted from the Apple wherein the Fewel of Lust was Therefore unless the Adamical Flesh doth again die and an unspotted Virgin-Flesh be restored in us in its stead by the favour of the holy Spirit who saveth those that are to be saved freely it is certain that the first intent of our Creator should be frustrate whatsoever may be otherwise done or hoped for For in the Beginning it was sufficient to be born because also then they had been born of God But after the Fall it thenceforth behoveth the Adamical Flesh to die and perish and to be again renewed or re-born of Virgin-Flesh which the holy Spirit by Water stirs up in us while we wish or desire to be Members of that Head and Branches of that Vine We are therefore regenerated in the Lords Body by Grace unto the immortal Life of the Age to come and that we may be raised up again in the Participation of Virginity Death must interpose and whatsoever is Adamical in us be blotted out We all indeed shall rise but we shall not all be
changed for those only shall rise again changed who shall rise again glorified in the Virgin-Body of Regeneration which change the Apostle understood because that He who is not born again cannot enter into the Kingdom of God And therefore He that shall rise again being not born again by consequence also shall not be changed from his antient Being if he shall rise again from Death neither therefore also shall he have entrance unto Gods Kingdom because by the new Birth the whole Man is made Spirit And therefore he which shall rise again from the new Birth shall rise again in a spiritual Nature Otherwise He that is born of the Flesh and not born again of the Spirit shall hear indeed the Voice of him that is born of the Spirit but shall not know from whence it may come or whither it may go This indeed is the changing of Bodies into Spirit and the change of Bodies in the Resurrection or it is the Glorification of those that are to be saved after the Resurrection But other Sins were expiated indeed through Repentance with the victory and triumph of the Lamb but the loss of that Virginity and primitive Purity doth without Regeneration reserve an Eternal Spot of Impurity and Uncapacity No otherwise than as a virginal conservation and Integrity of the re-born Faithful gives unto Virgins that are born again a Golden or Laurel Crown equalized unto Martyrdom Christ therefore as he is the Father of this Virginity so also the Father of the Age to come But those that are to be saved are his own new Creature and new Regeneratition Who to wit hath given them Power to become the Sons of God unto these who believe in his Name who are born not of Bloods nor of the Will of the Flesh nor by the Will of Man but of God after a most chast manner of the holy Spirit by whom before the brutal Concupiscence of the Flesh arose it was decreed that altogether every Man ought to be born of his Mother being a Virgin Therefore Christ being the Top and Lover of Chastity doth distinguish Men as well in this Age or Life by Chastity as in Heaven and will grace them with an unimitable and eternal Priviledge For a great Company followed the Lamb whithersoever he should go and Sang the Song which no other was able to Sing But these are they who are not defiled with Women For there are Virgins of both Sexes Because there shall not be there Jew or Greek But they are all one in Christ For the Almighty hath chosen his Gelded Ones who have Gelded themselves for the Kingdom of God its sake of whom is the Kingdom of Heaven Therefore married Persons are reckoned to be defiled with Women and Mothers to have conceived their off-springs in Sin and in this thing are far inferiour to Virgins For indeed because the Gospel promiseth unto Mortals not only that the Son of God was Incarnate and suffered for their Salvation But that moreover these two Mysteries least else they should be frustrate are to be applyed unto individual Persons I indeed contemplate thus of this Application that as man through the Sin of lust brake no less the Intent of God than his Admonishment and the humane Nature was therefore afterwards radically Corrupted and that thereupon another and almost brutal Generation thereof followed Therefore the joyful Message hath included as well an Abolishment of Original Sin as of other Sins consecutively issuing from thence Who by dying destroyed our Death not his own because he had none The which is not understood of temporal Death for the righteous Man as yet to this day dyeth just even as before the Passion of the Lord but of Eternal Death Therefore seeing man since the Fall ought to be Born Increase and Multiply no longer from God but from the Bloods of the Sexes by the Will of the Flesh and of Man nor from thence could ever be able to rise again of himself and to re-assume his lost and antient purity nor cease that he might again begin to be otherwise and better therefore the joyful message hath brought an assurance unto us that Baptisme should be unto us for the remission of sins through a new birth of Water and of the holy Spirit That our mind as it were through a new Nativity of its Inne by Regeneration might be partakers of the unspotted Virginity and humanity of our Lord. Which New-birth doth indeed repose the Soul into its former state to wit by taking away the sin or debt and the stinks or noisomenesses thereof but by reason of the continuance of Adamical flesh in which the Immortal Mind liveth the antient possession or inclination unto sin is not taken away nor is there a translation of the corruption drawn from the impure original of the blood of Adam But that this is really so we are perswaded to believe For God doth manifestly daily grant a testimony of that actual Grace and attained Purity to be derived into the Body of those that are Baptized through a true and substantiall Regeneration as well in Body as in Soul For truly for this end and in this respect alone Mahometans are Baptized for a proper reproach because Baptisme from the fact or deed done however unlawfully it be administred and received takes away from them for the future the noisomness inbred in them otherwise to endure for their Life time such as in all the Hebrews or Jewes in many places up and down we do daily observe to be with loathing and weariness The true effect therefore of Regeneration and its co-promised character doth much shine in Baptisme even outwardly also in a defectuous Body And the enemies of the Christian Name do serve us for unvoluntary witnesses unto this thing Yea the perpetuity of the same Effect confirms the unobliterable Character or Impression of Baptisme and the wickedness of it being repeated But the New-birth by Baptisme doth not yet for that Cause take away a necessity of Death For Baptisme forsaketh its own with the fardle of a defiled and Adamical body begotten by the Will of Man And for that Cause also the Soul as subject unto the Vices of the corrupted Body and of a Will long agoe corrupted Wherefore by reason of the frailty of Impure Nature also an easie inclination and frequency of Sinning Baptisme hath been scarce sufficient for those of ripe years otherwise for the more younger sort it is abundantly sufficient Therefore the Sacrament of the Altar is Wine which buddeth forth Virgins Which is as much as to say the end and scope of the Lords Incarnation or of the instituted Sacrament of the Eucharist should bud forth Virgins as demonstrating that the intent of the Creator from the beginning esteemed of and reckoned upon Virginity alone and of how great abhorrency Numb 25. Luxury is in the sight of the Lord. For although Bigamy or a Plurality of Wives and likewise a dismissing of ones Wife and much loosing of
Quick-sighted and provident Nature comes to meet or prevent this same Dryness with a more large Nourishment of Marrow and She would have it to be Fat and less discussable or dispersable by Heates that it may vindicate the Old Age of the Bones from Dryness by its Unctuous Moisture For therefore there is a greater plenty or Marrow in four-footed Beasts that are Aged than in the little Young Ones because there is a greater necessity thereof I therefore do no longer highly esteem of the irrepairable radical Moisture for the Foundation of Life as neither being astonished at Dryness in as much as it is such neither also am I wont to measure out the Life according to the Pleasure of the first Qualities Because I knew that the Life did not wax dry as neither was it to be drawn from the Bosom of the Elements after that I beheld the interchangeable Courses of a long and short Life to be in the Center of Life CHAP. CV The Vital Air. THe Schools have not performed enough in teaching that Nourishments are transchanged first into Chyle and then from hence into the Digested Juice of Venal Blood and so that in the Liver a natural Spirit is made which by a repeated Digestion in the Heart is formed into vital Spirit and at length that in the Brain it is made animal So as that the natural Spirit should be fit for using the Parts but the Vital for quickning and conserving the same as also lastly that the Animal Spirit should be appointed for the Functions of Sense Motion and of the Mind But moreover in my Judgment it had behoved them more largely to discover the Thingliness and History of the Deed in so long a race of Studies and Repetition of Writers Indeed they know that there is a certain Spirit that Maker of the Assault according to Hippocrates which holds the Stern of Life in its Hand It was to be sought for and pronounced in what Organs or Instruments that Spirit should be made or what it should act and also they ought to have explained every Disposition the Substance thereof and the Properties of its Substance and also the manner of its making I therefore will declare what I may meet with in this respect That therefore we may be led into the Knowledge of the Vital Spirit the Blas of Man should first of all be repeated in this place but least I be tedious I will here omit it and refer the Reader elsewhere unto the Volume of the rise of Medicine I have elsewhere also delivered a Mean or Manner whereby through instilled Ferments an Aqua Vitae may be made of every Plant and Fruit whatsoever Which manner the vulgar Sort hath known and doth exercise while it frameth an Aqua Vitae or Liquor of Life out of Grains Fruits Ale or Beer Hydromel or honied Water no less than out of Juice of the Vine But an Aqua Vitae is a volatile Liquor Oylie indeed as it is wholly enflamed and likewise wholly Salt for as much as being an Air it biteth yea and being but a little while detained in the Mouth it burns and embladders the upper skin of the Gums I in this place taking notice by the way that two Beginnings of Chymistry are one only and an undivideable Simple thing I have shewn also elsewhere after what manner one Pound of Aqua Vitae being combibed in the dryed Salt of Tartar scarce half an Ounce of Salt can be made but that the whole Body may be made an Elementary Water as it was before And so that from hence it is easie to be seen that Water is by Nature a more formerly and simple Body that the Chymical Beginnings themselves While as the Water which at first was not in act in the most expurging or refined Aqua Vitae is nevertheless by its reducement thereby made its first Element of Water The which handicraft Operation moreover by transferring unto the Speculation of Life I find that the Wine in its winy Parts containeth the Aqua Vitae the Water of Life and therefore that is easily quickly and without the digested Maturities of the Liver and Gaul snatched through the Arteries of the Stomack unto the Heart or to be called unto it immediately for the supply and defect of the vital Spirit and in this respect to delude the Opinion of the Schools which presupposeth that the Spirit of the Liver ought to precede For if there be more of the Spirit of Wine in the Stomack than is meet Drunkenness follows to wit as the Spirit of Wine is more largely attracted than can in a fit Interval be changed into Vital Spirit Which thing surely proveth first of all a changing of and also the Operations of a Digestion and Ferment In the next place that also is remarkable To wit that there is a certain more mild Spirit in the Wine a Partaker of another and more noble Quality than that Spirit which is immediately drawn out by Distillation and is called refined or expurged Aqua Vitae The which is easily beheld by the Sight in the simple Oyl of Olives because Oyl being Distilled without the Additaments of Bricks or Tiles and the which therefore is called Oleum Philosophorum differs much from its Oyliness which is extracted the simple Oyl being first reduced into unlike Parts only by the Digestion and Application of the circulated Salt of Paracelsus For truly the circulated Salt is separated the same in weight and antient Qualities from the Oyl after that the Oyl of Olives is disposed into its diverse kinds of Parts For then by this means a sweet Oyl is separated from the Oyl of Olives even as also a most sweet Spirit of Wine from the Wine and that far distinct from the tartness of Aqua Vitae But in us although the meat together with the Drink do after some sort putrifie for that Purefaction is a manner and mean of transchanging a thing into a thing yet in our Digestions the Spirit of Aqua Vitae is not by such a Putrefaction and action of the Ferment of the Spleen drawn out of Potherbs Pulses Bread-Corns or Apples For truly it is not the Intention of our Nature to procreate an Aqua Vitae for it self but there is a far different Ferment in us whereby things are resolved into Chyle And a far different one whereby things do putrifie and are separated into an Aqua Vitae For this Ferment is introduced by many Mediums but that is not attained but by a specifical fermental Property of any Species For while Herbs through a long steeping in Water are made to putrifie by their Ferment or Vicar for the extracting of an Aqua Vitae the stalke branches and entire Leaves remaine in their Figure and Hardness the which notwithstanding being chewed swallowed and well concocted within do in a few hours depart into Chyle and loose the first Nature of Herbs Wherefore I have also elsewhere pressed to wit that there are as many specifical digestive
Ferments as many Varieties of Putrefactions and as many Dungs of one Bread as there are particular Kindes of Animals nourished by Bread Yea and moreover there are more Ferments for the Corruption of Bread because also Bread doth putrifie after many manners as well of its own accord as through the Odour of Places and Impressions of Agents And that which is said of Bread the same thing may be understood of other Foods The Schooles taking notice also that nothings will profit us but that which in its Root containeth the Flourish of Life therefore also they would that the Spirit of the Liver being actually natural should glisten in the Venal Blood like an Air And they have thought it to be a Vapour and therefore also they have confounded it with an Exhalation Not knowing that a Vapour is Water but that it is not a Gas a wild Spirit an uncoagulable Air and Skie Therefore they have thought that a Vapour exhaling out of the out-chased venal Blood even as elsewhere it breaths out of any lukewarm Liquors was that Spirit of the venal Blood from whence the vital Spirit should afterwards be materially framed Of which I have elsewhere profesly spoken For indeed whatsoever defcendeth into an healthy Stomack if it be concocted by the Ferment of the Spleen it waxeth sharp through the fermental and specifical Sharpness of our Species And Superfluities being first sequestred from thence it is at length turned into venal Blood Which Blood after the Bound of its Digestion is transferred into the Heart and is made Arterial Blood which in the holy Scriptures is called A ruddy or red Spirit wherein the Soul inhabiteth For it is made fit to pass over into Vital Spirit and the remainder thereof to undergo the last Digestion of the solid parts and at length without that its residence to exhale into the Air Therefore also for that very Cause it ought to be volatile and to have assumed the Disposition of a Spirit in the Heart Furthermore that Sharpness of the Stomack by Virtue of the ferment of the Gaul is converted into a Salt even as elsewhere concerning Digestions And the Actual Saltness is separated with the Urin and Sweats because it became Excrementitious But the Mass of the venal Blood it self seeing it cannot pass over into Spirit but by the Vital Ferment of the Heart I say there is made a substantial Derivation or Translation of the Venal Blood into Arterial Blood and of the Arterial Blood into Spirit wholly throughout the whole without any residence and separation of heterogeneal Parts because the Excrements are first withdrawn from thence and the Substance of the Heart is restless being continually busied about this Office of Transmutation that it may uncessantly effect Arterial Blood out of the Venal Blood and of this vital Spirit So that a certain natural Spirit doth not fore-exist in the venal Blood from whence as it were of the matter whereof vital Spirit may be made But the whole venal Blood it self if there shall be need is made Arterial Blood and from thence â—ital Spirit Therefore the making of Venal Blood in the Liver and the making of Arterial Blood in the Heart do differ For one is a true transmutation of the Chyle into venal Blood and the generating of a new Being But the other is an extenuating of the Venal Blood into a volatile Arterial Blood and into a Vital Air For venal Blood is made with a thickning of it self and with a Separation of the liquid Excrement or Urin. But the Vital Spirit is made with a melting of that which is thickned and an Aiery extenuation thereof to wit whereunto the Arterial Blood affords a Degree or Mean I confess indeed that the Spirit of Wine is snatched as a Spirit into the Arteries as a certain simple Symbolizing and previously disposed thing that it may easily passover into vital Spirit but the Schooles do from hence conclude nothing for their Spirit of the Liver Therefore let the venal Blood be the Spirit of the Liver it self coagulated and the fore-existing Matter of the Vital Spirits Which Spirit indeed hath the Nature together with the Power of a Body that it may be Spiritualized Therefore even as from the Ferment of the Heart the venal Blood is made arterial Blood and a volatile Spirit So in the Arteries as it were in the Stomack of the Heart and the Ferment of the Heart being drawn the Arterial Blood it self passeth over into the Common-wealth of Spirits Yea the secondary Humours also or the immediate Nourishments of the solid Parts are by degrees made Volatile least they should leave a remaining Residence behind them but they make an egress with a total transpitation of themselves The Heart therefore by its Ferment frameth arterial Blood out of venal Blood the which by the same endeavour it so fits and extenuates that moreover so much of vital Spirits is made out of the arterial Blood in the Arteries as it were in its Stomack as the Grosness and resisting Substance of the arterial Blood in so small a space wherein it is agitated or wrought in the Arteries permits to be made And there is well nigh a single Action while the venal Blood passeth over into arterial Blood and the Arterial Blood into Spirit Because they differ not in their Shops and likewise in the Degrees of Digestion Extenuation and Subtilizing For as much of arterial Blood is bred of venal Blood and as much of vital Spirits is made out of the arterial Blood by the same Feâ—ment of the Heart as is needful for every one of them and the Faculties of concocting are able to make Neither is it sufficient also to have known that the venal Blood doth ascend into arterial Blood but that the arterial Blood passeth over partly into vital Spirit and partly departeth into the Nourishment of the solid Parts Also that at length of vital Spirit it is made animal and the which receiveth an ultimated or utmost Determination in its Nerves so indeed that it is made visive or visible Spirit in the optick Nerves or Sinews of Sight but being exorbitant from thence and being derived into the Tongue it should be plainly unprofitable for tasting even as also the Aanimal Spirits the Authors of touching are unfit for Motion and those of this for them But moreover it behoves us to have known the Marrow of the vital Spirit For indeed of the Sharpe Chyle partly venal Blood and partly a Urin and sweat is made But that excrementous Saltness of the Urin is a volatile and Salt Spirit the which being co-fermented with Earth at length a Salta-peter is formed wherefore that Salt Spirit is excrementous The venal Blood indeed by Distillation shews unto us also a saltish Spirit plainly volatile not any thing distinguishable in Smell as neither in Tast from the Spirit of the Urin Yet essentially different in this that the Spirit of the Salt of Venal Blood cureth the Falling-sickness but the
Spirit of the Salt of Urin not so From hence at leastwise it is manifest that there is a Salt and volatile Spirit in the venal Blood But after what manner the whole venal Blood may be homogeneally transchanged by the Ferment of the Heart cannot be explained by Words because Natures themselves are not demonstrable from a former Cause For the Operations of Ferments for the transmutation of things are essential but not the accidentary Propagations of Accidents for the causing of Dipositions only The vital Spirit therefore is plainly Salt therefore Balsamical and a Preserver from Corruption That although the Aqua Vitae doth easily pass into vital Spirit yet this Spirit is not Oylie or combustile like the Aqua Vitae but the Spirit of Wine only through a touching of the Ferment is easily wholly changed into a salt Spirit and forthwith looseth its inflamable Disposition Even as I have taught in the Book of the Stone in Man after what manner Aqua Vitae may by the Spirit of Urin be in one only instant coagulated into a subtile Gobbet or Lump The which concerning the volatile Salt of the arterial Blood may through the effective Ferment of the Heart be much more evidently proved Wherefore they who for some good while do undergo the beating of the Heart although they shall then drink abundantly and that much of the more pure Wine yet they are not easily made Drunk Because that by reason of an urgent necessity the Spirit of the Wine is most speedily attracted into the Heart and Arteries which are scanty in spirits and is suddenly formed into vital Spirit It restoreth I say the Strength or Faculties neither yet doth it then make drunk because it is no longer a stranger but being drawn into the Heart it easily becomes domestical and then is on every side dispensed through the Arteries For it doth not argue to the contrary that the Spirit of Salt-peter is sharp and that therefore the vital Spirit ought to be sharp For neither was the Spirit from whence Salt-peter was made in the Earth then sharp And therefore the vital Spirit is Salt and nearer to the Spirit of Urin than of Salt-peter the which by reason of Adustion and Extraction is alwayes a new Creature of its composed Body That Foundation therefore which is laid by the Ferment of the Gaul in volatilizing and making Salt this afterwards is perfected in the Shop of the Heart For the foregoing Digestions are as so many Dispositions unto vital Functions and Necessities for a Member being once stupified if Sense or Feeling shall return that surely is made with sensible Spurs and Prickings which are the tokens of true saltness But that the whole venal Blood is a meer Salt may not from elsewhere be more clearly deducted than that because in the Dropsy Ascites and in Ulcers it is homogeneally through a most easie Degeneration changed into a salt Liquor But a salt sharp Quality and subtile Matter was suitable to the vital Spirit if it ought to be sufficient for preserving of the Members The redness also of the venal Blood assumeth a yellowness while it is made arterial Blood because that which is Red through the tartness of Salt waxeth Yellow in its dissolving Neither yet hath the arterial Blood lost all its redness for truly a Part thereof ought to remain for the Nourishment of the solid Members It is a dead or invalid thing whatsoever I have hitherto said that the Spirit of Life is a salt sharp Vapour and made of the arterial Blood by the vital Members their own Ferments I will therefore Speak of the Life of the Spirit For seeing it ought to do its Duty with the Offices of Life it was not required that it should be in the shew of a salt Liquor or arterial Blood or that it should befool us under the likeness of a salt Exhalation but because it ought primarily to live and receive the Life it was meet for it to be enlightned not indeed with a burning enflaming or fiery Light but with a simple vital Light of the Nature of soulified Formes of the sensitive Life and Soul and that indeed of a humane Species For for the Understanding thereof suppose thou that Wormâ— named Glow-wormes have by Night a Light in their Belly which not only shines like the Eyes of a Cat but also pouers forth a thin Light round about that Light is extinguished with the Life of the Glow-worme A like Light suppose thou to be which enlightneth the vital Spirit as long as it liveth it shineth and is propagated into Spirit newly made being duly elabourated And by how much the more impure and the less elabourated it shall be by so much shall that Light be the Darker But that Light is extinguished in us the Matter of the Spirit remaining in the Plague Poysons c. even as by Swooning and Beating of the Heart the Light is extinguished and the Spirit vanisheth away In time of Death also the Membrane of the Eye is destitute of a manifest Light plainly to be seen Yet the Essence of that Light in Glow-worms is not so alike to that which is in us to wit as they differ from us only in Degree But there are as many Species of these Lights as there are of vital Creatures That is unto us a token of divine Bounty that there are so many Species and vital Differences of Lights which by us are comprehended under one only Notion because that those Lights are the very Lives and Forms themselves of vital Creatures So that the thrice most glorious Father of Lights doth recreate himself in the abundance of the kinds of Lights with no less a Lavishment than as in one only humane Countenance he hath fashioned almost as many Varieties as Men because there is in his Power a certain Common-wealth of vital Lights and Band of innumerable Citizens a certain Similitude whereof he expresseth in vital soulified Creatures by a Life a Form that is by a vital Light The vital Spirit therefore Is Arterial Blood resolved by the force of the Ferment and Motion of the Heart into a salt Air being vitally enlightned which Light in us is hot but in the Fish it is so actually cold that it is never able to aspire unto a Power of Heat as long as it liveth and subsisteth Our Heat therefore is not a consumer of the Original Moisture as neither therefore through want of Heat do Fishes hitherto escape Death although their Moisture be not lifted up into an Exhalation and least of all in the frozen Sea For neither shall the Capuchin our Country-man who is cold for the greatest part of the year from his Feet even unto his Belly nor feeling himself to have Feet therefore not undergo a dayly transpiration of the nourishable Moisture or doth he refuse the Refreshment of Nourishments or is the Capuchin changed in those parts into a Fish the which otherwise should be necessary for him to be if Heat should
be the primary Foundation of Life but not an adjacent and concomitant thereof God forbid that we should not know that there is one Consumption of the Moisture by Heat but another which is promoted by an extenuating Ferment For truly this leaveth behind it no Lee or Dreg or any Remainder but that leaves a sandy Stone or Coal And therefore the former tends unto a thickning but the latter unto an extenuating But if a great Heat doth sometimes arise in us which scorcheth the Members with the Fire-coal or burning Fever and Persian-fire and doth gangreen them move an Eschar and sometimes gnaw the Flesh like a Dormouse For so are the Works of Corrosive Salts the Acts of the Degenerations of Out-laws banished from the vital Common-wealth Truly that is even as by laxative Medicines the whole venal Blood is resolved into Putrifaction for they are Errours to be ascribed unto the violences of strange kinds of Seeds under which the vital Light doth degenerate no otherwise than as the pressing together of Hay stirs up Fire Moreover the vital Spirit climbe into the Head through the principal Arteries But there is one only Bosom in the very middle of the Brain which being beheld from above seemeth to be double but its Arch or Vault being lifted upwards it sheweth a Unity But in this Bosom an Artery endeth into a wrinckled Vessel and that of another weaving than the other compaction of Arteries Hereby therefore vital Spirit flows forth into the Bosom of the Brain for the service of the Imagination Memory and the spiritual Faculties their Chamber-maids all which are likewise founded in the implanted Spirit an inhabitant of the Brain But if the inflowing Spirit proceedeth from hence into the Mouths of the Sinews beginning from the Brain or the Cerebellum it attaineth Properties fit for the Functions of the Parts there ordained I have said elsewhere that this Spirit doth not essentially differ from the vital Spirit but that in the latitude of its Essence it is capable of very many Properties according to the latitude of Idea's imprinted on it for that which defluxeth to the Tongue causeth tasting the which notwithstanding in the Finger doth not taste because it puts on a particular Limitation of the Organ without the transchanging of its Nature least there should be as many Sub-divisions of the Animal Spirit as there are Services divided by pluralities of Offices In the mean time call the thing as it listeth thee CHAP. CVI. The manifold Life in Man I Have shewn elsewhere that there is in the Womb a Monarch-ship and therefore also a singular Life To wit whereby after the Death of a Woman it as yet casts forth the Young I have also seen a Woman which was never taken with the Falling-evil but when the Pain of Travel was urgent neither also did it cease but after delivery I have shewn also that there doth live a certain piece of Flesh of a spleen-like Form grown up indeed between the secundines and hollow places of the Womb and that its Life is proper to it self so as that it lives not by the Life of the Mother or Young but by a certain promiscuous Life not indeed by a sensitive Life although it flourisheth with a certain vital Power but not through favour of a certain herby or vegetative Soul At length also that the Veins have their own Life as yet remaining in them after the Death of a Man whereby it preserveth the Blood detained in them from coagulation and in this respect illustrates it with a certain Life for many dayes after the Death of the Persons Wherefore that there is another Life of the Veins whereby they not only live but do also conserve the Blood it self in Life Last of all I have also demonstrated that there is a certain peculiar Life in the Muscles together with the sensitive and motive Faculties whereby they all extend themselves with a fearful Convulsion at the percievance of Death As is manifest in a Tetanus in Rigours or cold shaking Fits and Convulsions wherein as well in those that are alive as after Death the Muscles are moved with an unvoluntary will even after the extinguishment of Life And although these Lives are distinguished by their various Subjects and are manifested by their diversity of Offices yet they all arise originally from the Seed they are furious or cruel ones they are implanted in their own Subjects and are in the whole or entire Life as in the total Form of the Parts Wherefore neither are they to be considered in the Treatise of Long Life because they are those which perish without the hope of Fewel at least-wise presently after the Death of the Man Yet are they memorable in the successive Alterations and curative betokening of Diseases CHAP. CVII The Flux or flowing unto Generation I Have seen the Beginnings of our Generation by way of Dream and I will describe them with my Pen so far as can be expressed by Words First of all I saw a Womb contracted with Folds or Plates after an unimitable artifice and in time of Conception to open it self by a proper attractive Blas and that suitably according to the extension of the Seed To wit which Extension or opening of the Folds causeth a sucking and attraction of the Seed by reason of a Vacuum And therein layeth a Rhombus or Figure on all sides equal of conception for the femal Sex For truly it contains the immediate Cause of complacency and attraction of the Seed into the Womb. For neither otherwise in Copulations however voluptuous they are is there made any enlargment of the folded Womb except in the very instant of Conception For from hence it is that the Conception of Bruits is almost infallible For truly there is not any voluntary Extension of the Womb as neither is it subjected unto Artifices or Crafts But rather it after some sort exceeding Nature plainly sheweth that God is the president of humane Generation continued on Posterity according to the Word of blessed Propagation Increase and Multiply Because it is the Finger of God which extendeth these Purses without an organical Mean The which is called in the holy Scriptures God opened the Womb of Sarah Truly the whole History of Generation should seem to exceed Nature unless it had been received within Nature from the right of an attained Propagation and a continued frequency of it self Whosoever therefore meditates on the expectation of Off-springs let him expect not the tickling or leacherous lust not the abundance of Seed yea nor health but altogether and primarily the aforesaid Magnetisme or attraction of the Womb And on behalfe of the Male Sex that the Seed be not infamous through any Contagion For otherwise the Womb once receiving a Seed badly seasoned doth reject that Seed neither doth it thenceforth open it self that it may suck the Seed of that Man inward for Life For the Womb doth oft-times conceive in second Marriages which in the first
Marriage-bed was Barren But therefore the extension of the Womb ought to be suitable to the Seed by reason of avoiding a Vacuun And then every strange thing is a hostile impediment to Generation Then in the next place after that the Seed of the Man is joyned with that of the Woman the sucking of that Load-stone in the aforesaid hollowness of the Womb presently ceaseth and the Door of the Womb is shut nigh its Neck But the Womb doth by shutting out all Air on every side and equally embrace its Content with a bountiful Favour and a more exact co-mixture of them both beginneth by reason of an occult co-marriage unfolded in the Seeds on both sides Presently after although the conceived Seed be at the first disturbed and a thick or dark Liquor yet two dayes after it assumeth the likeness of the transparent white of an Egge But on the Sixth day but not before the Archeus the Inhabitant of the Seeds appeared unto me as it were a cloudy Vapour the which on the thirteenth day after was shadowily endowed with the Figure of a Man together with a certain clarifying of its own thickness For then the Seed had increased perhaps in the tenth part of it self and had married the nourishable Liquor unto it self being the original or first-born Liquor In the mean time I wondered at the begun Self-love of Selfishness which even in Seeds should presently begin to meditate of their Increase For as lukewarm Milk doth presently incrust it self in a thin Skin so also the Seed straightway after three dayes arms it self with a Skin the which notwithstanding becomes more manifest by Degrees Yet both the Garments do differ in that that the Milk over-spreds its Skin only against the Air but the Seed on every side because the thin Skin is not extended over the Milk by a Spirit the Former or Framer thereof but by Heat which separateth the Diversities of the Milk For from hence it comes to pass that the more slymie and more Fat and more Neighbourly parts of the Milk are alwayes designed for the making of a skin by a separation from the rest and the which being consumed the skinnifying of the Milk ceaseth In Milk therefore that tendeth to Corruption unlikenesses of matter are made The which doth not happen in Seeds collected and disposed to Generation Furthermore although the Air was seen under the Figure of a Man Yet a sexual Character could not as yet be noted by me after some dayes from the Vision I lighted on that place of the Apostle There shall not be Greek or Hebrew not Male or Female but they are all one in Christ About the 17th day I saw that this figured Air did sink and plainly espouse it self within the White and did as it were sleep for full three Days space and about 12 hours and was again a certain dark Chaos in the Seed In which interval it covered it self with a visible Secundine and the hardness of a Membrane which it found not in the Matter it had made unto it self by a formative and transchangative Faculty Indeed this forming Air while it engraveth the Body it useth not separation neither therefore hath it need of a diversity of matter whereby it may frame or fashion the Diversities of Alterations of Organs proposed unto it self in the Figure Which three dayes being finished that Spirit the Framer then first appeared being markable with the Signature of the Sexes yet no longer undistinctly walking up and down throughout the whole Lump of the Seed but under a certain confusion proper unto that three dayes space all that very Air had grown together in every of his Parts although they not yet appearing For neither was there as yet so much another wandring and floating Spirit in that Mass but one only implanted Spirit continual unto it self through the Rudiments of the Parts did finish the whole distributive Divisions of Generation and that its own Pains was uncessant yet without toyle and grief or wearisomness And although it was not wearied in its Work yet it required a Vicar for it self for a distinction of the Parts is more and more unfolded and there is made a growth or increasing of the whole Lump by the Mothers and that more pure Blood and it forms unto it self a Radical Moisture the constituter of the solid Parts Wherefore also it draws an Increase and Fewel to it self from the vital Spirit of the Mothers arterial Blood the which to wit it soon assimilates unto if self by a most perfect Union Indeed the Spirit is nourished and increaseth in the delineation of the Seed no otherwise than as the corporeal Lump of the Embryo it self Yet the inflowing Spirit was not seen by me before the thirty second day after Conception It was then indeed as yet thin and drawn from the arterial Blood of the Mother being translated into a neighbouring Species But this Spirit about the one and fourtieth day had obtained a certain vital Light or Splendour and also it expressed the stature of a Man but heaped round together yet deformed by reason of a disproportionated bigness of the Head which Light was as it were a shining or brightness from a flame which Aqua Vitae sheweth in burning And not much after some moments of time this Light was on a sudden made more Lightsome than it self The sensitive Soul although it make a Species in Bruits and therefore subsisteth by it self yet in Man it contains not a Species but only a subordinate Diversity of Light or a Degree unto the Mind therefore scarce subsisting without the Mind And although in Man there be a sensitive Life yet it is not a specifical Being by Creation but a seminal Being occasioned through the Lust of our first Parent the Character whereof is wholly restrained by the Mind The sensitive Life therefore doth presently inform the Spirit of the Seed under a skie-coloured and obscure Splendour and is also informed by the Mind and that with a clearer Light Yet 4 5 6 or 7 Points of the Cord of a Foot-length do interpose because Seeds do differ in the Perfection of Dispositions and therefore the Spirits the Formers of Seeds do differ in their Perfection and chearfulness of Acting For from hence it is that that which happens unto one Conception in one forty Dayes that happens to another in the second forty or in the third neither yet therefore are the more slow or sluggish Quicknings more imperfect than swift ones no otherwise than as fore-ripe Wits are oft-times to be set behind or less esteemed than the more slow ones At leastwise the whole race of our Generation breaths forth some famous thing For although the Archeus the forming Work-man containeth in it a humane Figure and figureth the Body after its own likeness yet the Fabrick of Man is not from the Begining in an erected or upright Stature as neither confusedly rouled into a circle but bent or hooked after which manner the Young is defective
in the Womb It is false therefore that Nature is every where circular Because she is that which would every where give satisfaction to his ends who is cloathed by the glorious Work-man of Nature and not by Nature For neither after another manner is there a re-bent Reflexion put into the seminal erected Spirit by the Generater but it proceeds from the Finger of him who disposeth of all things sweetely from end even to end Therefore the Seed being conceived the Womb forthwith shuts its neather Gate least any forreign thing should rush into it which might disturb its Conception In the next place the Vessels of the Womb which are subject unto its command as if a Door-keeper were added are also shut above because then a new Common-wealth ariseth in the Womb as a new family-administration of a future Young and therefore also a singular Kitchin is erected in the confining Vessels Even so that the Embryo is a good while nourished and increaseth not by the venal Blood of the Liver but by pure and fined arterial Blood But presently after as soon as this Kitchin is furnished for the Embryo which is about to live in his own proper Orbe the Womb prepars venal Blood which it may hand-forth unto the Embryo and therefore whatsoever less profitable thing it meets withal it is brushed out So that in that whole Motion the Mother for the most part is ill at ease For truly seeing Filths can no longer be expurged through the emunctory of the Womb and the which neither are able to expect the Maturity of Delivery the Filths go backward into the Veins they obtain the condition of an Excrement and are thrust forth by Vomit and other Sinks That which is not equally done in Bruits seeing they want Menstrues and do not admit of an unseasonable Copulation Again the Conception of Men was not from the first intention of the Creator after the manner whereby we are conceived in Sins At length also because for Bruit-beasts pure arterial Blood was not equally required for Nourishment Therefore the teeming Woman alone shall pay for the Itch of one Copulation through a cruel expiation of many Punishments beyond Bruits The Embryo therefore or imperfect Young is at first nourished by arterial Blood prepared in the neighbour Kitchins of the Womb until that after the first fourty dayes he obtaining a living Soul lives of his own right But the preparatory Kitckin is exercised in the spleen-form Flesh whereby the secundine cleaveth to the Womb Therefore Succours for the Young are slow and oftentimes void and also those that are administred to the Mother by way of the Mouth because that before their entrance unto the Embryo all things are recocted And again in the Young it self before they can augment the same But the Infant being born before he is fit for bearing of the more hard Meats he is accustomed to the more gentle ones For so he is a good while fed with arterial Blood which leaves no Dungs be-hinde it For those things which fall from a little Infant that is born presently after his first Cry are the Reliques of the Blood of the Liver the which for the most part is not first admitted into the aforesaid Kitchins but after the third forty dayes And these indeed are the Excrements which do ripen and provoke the necessity of travail or delivery But moreover the Spirit that was once implanted in the Seed being sunk into the Seeds doth presently if not fore-know the necessities of the Body at least-wise perfectly learn them and afterwards draws unto it self a Consanguineal or nearly allyed Spirit or Nourishment by a certain Harmony of Affinity At length the Womb feeling the Maturity of the Young by co-wrinckling contracteth it self which the Antients have called Striving to expel the Young or Off-springs For I have oft-times with-held Abortion threatned and begun But sometimes I could not But I have known that I have detained it as oft as the abortion should be caused from a Symptomatical animosity without a fore-ripe expulsive Faculty to wit from the digression of the Womb And the Remedy did operate by restraining and sleepifying appeasing and pacifying the aforesaid Furies of the Womb But I could not prevent Abortion or miscarying as oft as there was a fall of the Mother from an high Place and much disturbance of Affrighting Grief Anger c. they being inordinate things And likewise if the Young had a remarkable Monstrousness which adds no slugguish Spur unto Expulsion Or if the Young die or pines away or failes through a notable Weakness And likewise if the Mother being strongly smitten with astonishment before the Young could live in its own Quarter hath with-drawn the Arterial Spirit unto her self The which if it shall straightway return from thence yet it finds the same Young as it were in a sound whereunto as unto a Plant so tender Life is scarce re-connexed By this means the semi-vital Conception is now and then wont to miscarry into a hard lump of Flesh or a foolish Branch But that thing scarce happens through a defect of the Fathers Seed because that a barren or foolish Seed is either not attracted and so neither is it conceived or if it be attracted it through a foolish Lust of the Womb soon fals out again and frustrates Conception But the Seed degenerates into a hard Lump of Flesh by reason of external Incidencies lighting upon the Seed whereby Hippocrates saith That Seeds are withdrawn whither they would not Therefore a hard Lump or Moale is made while as the Spirit is funk into the Body of the Seed and is spoiled of a humane Figure yet retaining its former growing Faculty The drowning or sinking therefore alone is able to command the Figure out of the forming Spirit if being to long sleepifyed within it becomes fast asleep But although the dreaming Vision did scarce fill up the space of halfe a quarter of an hour yet it at once represented all the successive Periods of Generation as it were in a Glass of the Thing To wit its Moments Fluxes Motions Aspects Diversities of interchanges and also its Errours stood collected into Unity But I being awaked alass how I sighed at the likeness of our modern propagation with that of Bruit-beasts And therefore Adam not undeservedly bewailed the Death of Abel for the space of an Age He grieving the while at the hateful bruitish Generation and knew not his Wife in all that time As well weighing that Nature being now defiled in its Root was to suffer original and of necessity durable Miseries CHAP. CVIII A Lunar Tribute SEing Woman onely among living Creatures the Ape perhaps excepted suffers Menstrues or monthly Issues and seemeth for this cause to have experience of the operations of the Moon-star but since the Schools do prattle of very many things concerning the Menstrues as if it were the ordinary nourishment of the Young Surely it hath behoved me to discover their boastings in the Treatise
of Long Life For first of all the Moon doth not heap up or expel this venal Blood although the purgation of the Womb be co-incident with the course of the Moon For that coincident is unto both terms or limits by accident for otherwise if that purgation of the Woman should be from the Moon it self verily all Women should be Menstruous on the same day and at least-wise those which should dwell in the same Climate Or at least-wise all young Virgins should likewise suffer the same with the new of the Moon which is false For if some Ships do follow one Pretorian or chief leading Ship which in a dark night hath a Lanthorn in stead of a Flag The Lanthorn indeed affords onely a Sign of their following but the Wind Stern and Governours of the Stern shall be the immediate efficient Cause of their following So the Moon like a Torch finisheth the task of her circle in four weeks and six hours So also a Woman for Reasons straightway to be added For the Woman ought to encrease and nourish her conceived generation from her own blood unto a just stature of the Young and to feed the Infant being brought forth with her own blood being turned into milk Therefore she had need of a greater plenty of venal Blood and therefore while it should not be supt up for those ends it should also become superfluous and by consequence be voided or expelled Yea although a Woman eats and drinks much less then a Man yet she abounds with more blood That is the shop of the venal Blood makes more arterial Blood in the Woman than in Men even out of a more sparing meat and Drink From whence it of necessity in the next place follows That in the Woman more is turned into a profitable nourishment and in the Man that more is changed into excrements But how it is manifest what or of what sort that superfluous blood may be let all know that the venal Blood of Man ought to be renewed in a space of daies wherein the Moon measures all her particular courses through the Zodiack For that is the space wherein the venal Blood is kept in its Balsam it being longer reserved it is corrupted For truly he that aboundeth with Blood it must needs be that by nourishing he spends the same on the family of Life or that he transchangeth it into fatness phlegms of the Latex or other drosses as Sweat or diseasie Excrements For the Woman hath small pores the fleshy Membrane under her upper skin doth enrich her with much fat neither therefore can she consume so much Blood superabounding in her as she daily makes or concocts The bound therefore of the course of the blood being finished that which is barren becomes all superfluous the which therefore Nature is busied in casting forth and sequesters it unto the veins of the Womb as unto its appointed emunctories For the blood departs unto those proper places nor those likewise strange ones because for the ends already declared the Menstrues is the superfluity of the Blood of the Woman alone And it becomes burdersome by the very title whereby it is superfluous And as yet by so much the more because then it puts off the vital Spirit no othewise than as some Wines after the Years end become strengthless For these ends therefore and by these means the venal Blood is made an Excrement afterwards a poyson and attaines worse faculties in going But at length it assumes the horrid properties of a new dead carcase For therefore the Menstrues of the first dayes is more infected than that which flows forth in the following dayes For although the expulsion of the Menstrues be the proper office of the Veins Yet the collection of the same even as also its renewing and sequestring do belong unto the Monarchal Archeus of the Womb. Therefore indeed that which is most hateful is the more speedily cast out of doors whereby it first separated it self from the good blood and for this cause it being the longer detained about the Veins of the Womb for that cause also it is the more poyson some In the next place although this Poyson masks it self with the shew of venal Blood yet the favour of the vital Balsam being by degrees laid aside it ascending unto the malignity of a cadaverous or stinking Liquor assumeth the disposition of a poyson and hath degenerated from the former nature and properties of Blood The which handy-craft operation proveth For truly a Towel that is dipped in the Menstrues if it be plunged into boyling water it contracts an un-obliterable spot for the future and the which at least-wise in the third washing falls out of the Towel it being made full of holes no otherwise than if it should be corroded by the sharp Spirit of Sulphur That which after another manner is a forreigner to the bloud of a Man whether it shall flow forth through the Nostrils Wounds Hemerhoides or Bloody-flux or next if it shall fall out from Ulcers like a more wan clot From whence also it is manifest that the Menstrues hath an aluminous tinging property any besides a cadaverous sharp poyson fit for gnawing or erosion But as it once enjoyed the Seal of the Archeus of Life whereof it being afterwards deprived it obtains a fermental faculty full of a powerful contagion as also hostile sharpnesses For that Blood through its divers degrees of malignity stirs up diverse passions within on the miserable Woman For when as it being once sequestred from the other blood unto the Inns of the Veins of the Womb hath received the aforesaid sharpness of malignity and from thence is supped back again into the branches of the hollow vein by a retrograde motion of revulsion which is made through large cuttings of a vein or symptomatical wrothfulnesses which are the stirrers up of Fluxes of the Womb it causeth Swoonings Heart-beatings Convulsions and oft-times horrible stranglings But if the Menstruous Blood being not yet derived unto the Veins of the Womb or plainly severed from the rest and so neither hath as yet had its utmost mischief or corruption It is detained with a certain inordinacy and stirs up divers conspicuous Symptomes in many places From what hath been said before therefore it is manifest That Women great with young Nurses weak or sick Persons blood-less Women those that are become Lean those that are not of a ripe age and swift or circular movers do want Menstrues because also Superfluities It is also false that all Menstruous Blood without distinction is poysonsom or hurtful And likewise that we are nourished and grow big in the Womb by the Menstrues For truly the venal Blood of the Woman hath not the condition of Menstrues before that untill it being unfit for nourishment is enfeebled or deprived of Life and brought bound unto the sink For neither doth he who drinks Wine drink Vinegar although this be made of that As neither is he fed with Excrements who eateth
But if it listeth us to enquire into the cause hereof It is certain that Eve after the eating of the forbidden Apple made her self subject to the itch of Lust stirred up and admitted the Man unto copulations and from hence that the conceived humane Nature was corrupted and remaining degenerate thenceforward Through the Cause of which corruption Posterity are deprived of an incomparable purity From whence there is place for conjecture that Eve did by the Member through which she became subject unto many Miseries testifie among posterity a successive fault of her fall and bloody defilement in Nature For the part wherein the Image of God ought to be conceived by the holy Spirit became a sink of filths and testifies the abuse and fault of an unobliterable sin and therefore also suffers Because In sorrow shalt thou bring forth thy Sons in manner of bruit beasts because henceforward thou shalt conceive after the manner of bruits For so that Curse hath entred into Nature and shall there remain And by the same Law also a necessity of Menstrues For before sin the Young going forth the Womb being shut had not caused pain Wherefore it is lawful to argue from the Premises That the incomparable Virgin-Mother of God the Ark of the Covenant never admitted into her any corruption and by consequence was never subject to Menstrues as neither to have suffered womanish discomodities Because she was she who by the good pleasure of God hath the Moon and the Properties of the Moon subjected under her feet Unto Whom next unto God be Honour and Praise CHAP. CIX Life IF I must at length Phylosophize of Long Life I must first look into what Life is and then what the Life of Man what immortal and Adamical Life is afterwards what a Sensitive and Short Life is what a Diseasie what a Healthy Life what the Life of the World and what Eternal Life is To which end it is convenient to repeat some Lessons from my Premises First of all therefore Life is a Light and formal Beginning whereby a thing acts what it is commanded to act But this Light is given by the Creator as being infused at one onely Instant even as Fire is Struck out of a Flint it is enclosed under the Identity and Unity of a Form and is distinguished by general Kindes and Species But it is not a fiery combustive Light a consumer of the radical moisture It is as well Vital in the Fish as in the Lyon and as well in the Poppy as in Pepper Neither also doth heat fail in us by reason of a consumption of the radical moisture Neither on the other hand doth moisture fail through a defect of heat but onely through a diminishment and extinguishment alone of the vital Powers and also of the Light The Fire Light Life Forms Magnal Place c. are neither Creatures not Substances as neither comprehended in the Catalogue of Accidents Neither therefore do I distinguish the Form in vital things from their Life the mind of Man being on both sides excepted To wit there is a certain Life which is mute or dumb and scarce appeareth such as is met with in Minerals The which notwithstanding do declare that they live and perform their Offices by their Marks and remarkable Signs of vital Faculties And then there is another Life which is a little more unfolded or manifest Such as is in the Seeds of things tending to the period of their Species In the next place a Third Life is seen in Plants increasing themselves and bringing forth off-spring by a successive multiplying Next a Fourth Life is manifest in bruit Beasts by Motion Sense and a voluntary Choice with some kind of Discourse of Imagination At length the Last Life is now obscured in the Immortal Mind and Substance and is after some sort unfolded by the sensitive Soul its Vicaresse The Life therefore is not the Balsam not the Mummy not in the next place the Spirit of the Arterial Blood although this Spirit be the Conserver of the Body Because the Life is not a Matter yea nor a Substance but the very expresse Form of the Thing it self Moreover I being about to speak of the Immortal Life of Men I will follow the Text For indeed because the punishment of the broken Precept was Death For Death came not from God but from the condition of a Law I say the Almighty made not Death as neither a Medicine of Destruction in the Earth And that must be understood onely in respect of Men For neither ought the whole Nature and Condition of the Universe to be bespattered for the Sin of Adam so as that Bruits are made subject to Death through the corruption or deviation of our kind For truly even before Sin Bruits ought to dye to wit some whereof the Lord of things had substituted for meat and fodder to others For they ought naturally to dye every annihilable Life and Form whereof were onely one and the same thing Indeed it was of necessity that those Forms should perish whatsoever do obtain their first or chief antecedent and subsequent dispositions from a corporal wedlock of the Seeds The Death therefore of Bruits was not worthy of the word Death which included an extinguishment and annihilating of a Light but not a separation of the same with a preservation of the Light separated Therefore it was the great God his good pleasure that he made Man into the nearest Image of the Divine Majesty as a living Soul nor subject unto death Therefore neither is it said that God made Death It is therefore believed that Adam before transgression was Immortal from the goodness of the Creator Therefore I knew that Adam indeed was Immortal before the transpression of a Law Yet that it was not natural unto him from the root of Life but for the Tree of Life's sake For otherwise the planting of this Tree in Paradise had been vain if Man could not have suffered the successive alterations and calamities of Ages That Tree therefore was created for the powers and necessities of Renovation renewing of Youth yea and prevention of Old Age For although the Body by Creation was not capable of being wounded nor subject unto Diseases yet it had by little and little felt the successive changes of Ages if its vigor had not been continued by the Tree of Life For neither is it to be believed that the Lord of things the Saviour of the World was of a worse constitution than our first Parent But that the Redeemer of the World died and so felt the Calamities of Ages that in his thirty second year he was reckoned fifty years of Age. That happened not from his Nature nor from the root of his Life For Death as also the rottenness of Dayes had no right over him but out of his infinite goodness whereby he had appointed himself a Surety for our Sins he would subject himself to miseries and so also to Death in his most glorious
the buisie enquirers of the unexpected chance of which thing it was found that the Porter gave up the Ghost perhaps at the same moment wherein the Nose grew cold There are those yet surviving at Bruxels that were eye Witnesses of these Things Is not that Magnetism of manifest affinity with Mummy whereby the Nose by the right of ingraftment rejoycing for so many Months in a common Life Sense or Feeling and vegetative Faculty suddenly mortified on the further side of the Alpes What I pray is there in this of Superstition What of a fond Imagination The Root of the Carline-thistle which is that of Chamileon being plucked up when full of Juice and Virtue and co-tempered with the Mummy of Man doth as it were by a Ferment exhaust all the Powers and natural strength out of a Man on whose shadow thou treadest into thy self But this thou wilt say is full of deceit because Paradoxical as if the same Leprosie were not tranferred out of Naaman into Gehazi and the same numerical Jaundises transplanted into a Dog for a Disease is not in the Predicament of Quality but all the Predicaments are in every particular Disease For truly it shall not be lawful to accommodate or suite things to names but names to things The Solisequous or Sun-following Flowers are carried after the Sun by a certain Magnetism or Attraction not indeed by reason of his heat which they may desire for in a cloudy and more cold day they also imitate the Meeter of the Sun nor also by reason of his Light are they the Lackeys of the Sun for in the dark night when they have left the Sun they incline from the West to the East Thou wilt not account this to be diabolical because there is another privie Shift at hand to wit that there is a Harmony of superiour Bodies with Inferiour and an attractive Faculty plainly Celestial in no wise to be communicated unto sublunary things As if indeed the Microcosme or little World being unworthy of a heavenly Condition could in his Blood and Moss take notice of no revolution of the Stars I might speak of Amorous or Love-Medicines which require a Mumial co-fermenting that Love or Affection may be drawn unto a certain Object But it is more Discretion to pass them by when I shall first have mentioned this one only Example I have known an Herb in many Places easie to be seen the which if it be rubbed and cherished in thy Hand until it shall wax warm and thou presently shall hold fast the hand of another Person until that also grow warm he shall continually burn with a total Love of thee for some dayes I held in my hand the Foot of a certain little Dog and this Dog presently so followed me a stranger that his Mistris being renounced he howled in the night before my chamber Door that I might open unto him There are some present at Bruxels who are my Witnesses of this deed For the heat first heating the Herb I say not a bareheat but being stir'd up by a certain Efflux of the natural Spirits limits the Herb unto it and individuates it to it self and this ferment being received doth by Magnetism draw the Spirit of that other Person and subdue it into Love I leave the Cures of many Sicknesses which the secret of humane Blood doth magnetically perfect For unless the Blood yea the corrupt Pus or Matter of Wounds or Ulcers the Urin and transpirable Efflux through the Pores of the Skin shall continually mow down or carry away with them something of the Vital Spirit and there were in these a certain Participation of the whole Body when they are out of their natural composed Body surely the dayes of Man should not be so short For this indeed hath been the cause of our intestine Calamity The herbs Arsmart or Water-Pepper Comfry Flixweed or Luskewort Dragon-Wort Adders-Tongue and many others have that peculiar Endowment that if being cold they are steeped in Water for a felled Oake when the North-Wind blows will grow wormy if not forthwith sunk under Water and if being for some time applyed on a Wound or Ulcer they grow warm and are presently buried in a muddy place When they begin to putrifie they are also busie in drawing from the sick Party whatsoever is hurtful unto him And that thing the Herbs accomplish not as long as they grew in the Earth nor also as long as they remain in their antient Form for it behoves the Grain to die that it may bring forth Fruit but in the Putrefaction of their Body their Virtues being now as it were loosed from the Bolt of their Body do freely uncloath themselves of that Magnetism otherwise sleeping and hindered and according to the contagion and impression received from the wounded or ulcerated Place do suck out much remainder of Evil even at a far distance If any one in gathering the Leaves of Asarabacca shall pluck them upwards they will purge another that is a third Person who is ignorant of that drawing by Vomit only but if in cropping they are wrested downwards they will expurge only by Stool Here at least-wise doth no Superstition subsist or lurk for why do I here make mention of Imagination seeing ye grant that nothing can thereby operate on a third Object especially where that Object is ignorant of the manner of gathering which the Cropper used Wilt thou perhaps again accuse of an implicite compact and lay hold on the sacred Anchor of ignorance But here lurks no vain observance especially when as the gatherer shall pluck off the Leaves either upward or downward the receiver being ignorant thereof Truly besides Asarabacca and the outmost parts of Elder no other purging Medicines have that Endowment the which after what manner soever they are gathered do alwayes univocally or singly operate But in Asarabacca in the entire Plant a magnetical Property shines forth and so it variously endoweth its Leaves according to the sense of their gathering But that not only Plants but also almost all created things have a certain delineation of sense they do largely confirm as well by Antipathy as Sympathy which cannot consist without sense which thing we shall by and by teach Another new Fit of the Gout surprized a noble Matron of my acquaintance after one Fit had departed and that Gowt by an unwonted recourse molested her for many Months without remission But she not knowing from whence so great and unexspected a relapse of the Disease befel her at length now rising from her Bed as oft as the heat of the Fit was slackened sate down in a seat wherein her Brother being Gowty and that in another City had in times past wont to sit and indeed she forthwith found that from thence the Disease did revive a-fresh Verily the Effect is in no wise to be ascribed to Imagination or scrupulous Doubt because both these were such as were much more modern than the Effect But if in the same Seat
that I shall first satisfie thee what can be drawn from the Wound It is to be noted therefore that in a Wound there is made not only a Solution of Continuity or disunion of the part which held together but also that a forreign quality is introduced from whence the lips of the Wound being enraged they by and by swel with heat are apostemized yea and from thence the whole Body is in a conflict through Fevers and a various concourse of Symptoms For so an Egg whose shell is but even slenderly hurt or crackt putrifies whereas otherwise it might be preserved The Magnetism therefore of this Unguent draws that strange disposition out of the Wound from whence its lips being at length overburthened or oppressed by no accident become without pain and being no way hindred suddenly hasten unto a growing together Natures themselves are the Physitianesses of a Wound the Physitian onely the Servant thereof Neither doth the Medicine beget flesh in a Wound it hath enough to do if it shall but remove impediments Which impediments the one onely Armary Unguent or Weapon Salve doth otherwise sufficiently securely and plentifully expel Thou wilt Object That the Weapon Salve ought not rather to allure forth the forementioned strange quality than the natural strength and powers of the Veins and that the Blood seeing it is sound or uncorrupt in the Unguent ought to call to it the Health but not the indisposition of the wounded party even as indeed was written of the Carline Thistle I Answer that there are divers Magnetisms for some attract iron some chaffs and lead some flesh corrupt pus or matter c. but such is the favour of some Magnetisms that they extract onely the Pestilential Air c. Yea if thou shalt couple the effect of curing in our Ointment with thy own Argument thy own Weapon will wound thee For from thence that the Effect of the Unguent is to heal perfectly speedily without pain costs peril and loss of strength hence I say it is manifest that the Magnetical Virtue in the Unguent is from God in a natural way and not from Satan Because if this Satan should be a co-worker of the said Cure which thou affirmest the same Cure would be imperfect together with loss of Strength Weakness Dammage or hazard of Life a difficult Recovery or with a sensibility of some greater inconveniency and relapse of misfortune All which events as they are annexed to Diabolical Cures so they are far absent from the Cure of our Unguent As many as ever have been cured by this Unguent will give in their Testimony for us Satan is never a teller of Truth never a perswader unto Good unless that he may deceive thereby yea neither doth he long continue in the Truth For alwayes if he shall bring any thing of good to any one this Enemy under-mixeth somewhat more of evil therewith And surely he would according to his custome observe the same rule also in this Unguent if he were the Author or Favourer thereof At least-wise this Remedy would then fail when the wounded Person is recalled as it were from the pit of death who otherwise through the mortal contagion of Sin had through his dangerous wound soon poured forth his Life together with his Blood unlesse haply thou shalt say that Satan then takes compassion on us and that he hath now attained to himself a right or jurisdiction over such a wounded person himself leaves it in doubt to wit in curing him by the Magnetical Unguent whom he had rather should perish perhaps because Satan is now in your esteem a strict observer of his Word and Bargaine and no longer wholly a turn-coat fraudulent impostor and lyar Besides we deny the supposition also That the out-chased blood is perfectly sound or uncorrupt but rather that it being now deprived of a common life hath also entred into the beginnings of some degree of corruption onely that it obtains a Mumial Life Hitherto conduceth the putrified and yet Magnetical blood in an Egg. I therefore pass by the absurdity of thy Objection in that it hath been so bold as to wrest the Magnet or Attractive faculty of the Unguent according to thy own pleasure and not to that end for which it was given of God Positive Reasons of Magnetism more nearly brought home unto us by Metaphysical and Magical Science It is now seasonable to discover the immediate cause of Magnetism in the Unguent First of all by the consent of Mystical Divines we divide Man into the external and internal Man assigning to both the powers of a certain Mind or Intelligence For so there doth a Will belong to flesh and blood which may not be either the Will of Man not the Will of God and the heavenly Father also reveales some things unto the more inward Man and some things flesh and blood reveales that is the outward and sensitive or animal Man For how could the service of Idols Envy c. he rightly numbred among the works of the flesh seeing they consist onely in the Imagination if the flesh had not also it s own imagination and elective Will Forthermore that there are miraculous Ecstasies belonging to the more inward man is beyond dispute That there are also Ecstasies in the Animal man by reason of a intense or heightened Imagination is without doubt Yea Martin del Rio an Elder of the society of Jesus in his Magical disquisitions or inquiries brings in a certain young Lad in the City Insulis that was transported with so violent a cogitation of seeing his Mother that through the same burning desire as if being rapt up by an extasie he saw her being many miles absent from thence and returning to himself being mindful of all that he had seen gave also many signes of his true presence with his Mother Many the like Examples daily come to hand the which for brevities sake I omit But that that desire arose from the more outward man to wit from Blood and Sense or Flesh is certain For otherwise the Soul being once disliged or loosed from the Body is never but by a miracle re-united thereunto There is therefore in the Blood a certain ecstatical or transporting power the which if it shall at any time be stirred up by an ardent desire is able to derive or conduct the Spirit of the more outward man even unto some absent object But that power lies hid in the more outward man as it were in potentia or by way of possibility neither is it brought into act unless it be rouzed up by the imgination enflamed by a fervent desire or some art like unto it Moreover when as the Blood is after some sort corrupted then indeed all the Powers thereof which without a fore-going excitation of the Imagination were before in possibility are of their own accord drawn forth into action for through corruption of the grain the seminal virtue otherwise drowsie and barren breaks forth into act Because that
seeing the essences of things and their vital Spirits know not how to putrifie by the dissolution of the inferiour harmony they spring up as surviving afresh For from thence it is that every occult property the compact of their bodies being by fore-going digestions which we call putrefactions now dissolved comes forth free to hand dispatched and manifest for action Therefore when a Wound through the entrance of air hath admitted of an adverse quality from whence the blood forthwith swells with heat or rage in its lips and otherwise becomes mattery it happens that the blood in the Wound freshly made by reason of the said forreign quality doth now enter into the Beginnings of some kind of corruption which blood being also then received on the Weapon or Splinter thereof is besmeared with the Magnetick Unguent the which entrance of corruption mediating the ecstatical power lurking potentially in the blood is brought forth into action which power because it is an exiled returner unto its own body by reason of the hidden extasie hence that blood bears an individual respect unto the blood of its whole body Then indeed the Magnet or attractive faculty is busied in operating in the Unguent and through the mediation of the ecstatical power for so I call it for want of an Etymologie sucks out the hurtful quality from the lips of the Wound and at length through the Mumial Balsamical and attractive virtue attained in the Unguent the Magnetism is perfected Loe thou hast now the positive reason of the Natural Magnetism in the Unguent drawn from Natural Magick whereunto the light of Truth assents saying Where the Treasure is there is the Heart also For if the Treasure be in Heaven then the Heart that is the Spirit of the Internal Man is in God who is the Paradise who alone is Eternal Life But if the treasure be fixed or laid up in frail or mortal things then also the Heart and Spirit of the more external Man is in Fading things Neither is there any cause of bringing in a Mystical sense by taking not the Spirit but the Cogitation and naked Desire for the Heart for that would contain a frivolous thing that wheresoever a Man should place his Treasure in his Thought or Cogitation there his Cogitation would be Also Truth it self doth not interpret the present Text Mystically and also by an Example adjoyned shews a local and real presence of the Eagles with the dead Carcase So also that the Spirit of the Inward Man is locally in the kingdom of God in us which is God himself and that the Heart or Spirit of the animal or outward sensitive man is locally about its Treasure What wonder is it that the astral Spirits of carnal or animal men should as yet after their funerals shew themselves as in a bravery wandring about their buried Treasure whereunto the whole Necromancy or art of Divination by the calling of Spirits of the Antients hath enslaved it self I say therefore that the external Man is an Animal or living creature making use of the reason and will of the Blood But in the mean time not baâ—ely an Animal but moreover the Image of God Logicians therefore may see how defectively they define a man from the power of rational discourse But of these things more elsewhere I will therefore adjoyn the Magnetism of Eagles to Carcases for neither are flying Fowls endowed with such an acute smelling that they can with a mutual consent go from Italy into Affrica unto Carcases For neither is an odour so largely and widely spread for the ample latitude of the interposed Sea hinders it and also a certain Elementary property of consuming it Nor is there any ground that thou shouldest think these Birds do perceive the dead Carcases at so far a distance with their sight especially if those Birds shall lye Southwards behind a Mountain But what need is there to enforce the Magnetism of Fowl by many Arguments since God himself who is the beginning and end of Phylosophy doth expresly determine the same process to be of the Heart and Treasure with these Birds and the Carcase and so interchangeably between these and them For if the Eagles were led to their food the Carcases with the same appetite whereby four-sooted Beasts are brought on to their pastures certainly he had said in one word That living Creatures flock to their Food even as the Heart of a Man to his Treasure which would contain a falshood For neither doth the Heart of Man proceed unto its Treasure that he may be filled therewith as living Creatures do to their Meat And therefore the Comparison of the Heart of Man and of the Eagle lyes not in the end for which they tend or incline to a desire but in the manner of tendency namely that they are allured and carried on by Magnetism really and locally Therefore the Spirit and will of the Blood fetch'd out of the Wound having intruded it self into the Oyntment by the Weapons being anointed therewith do tend towards their Treasure that is the rest of the Blood as yet enjoying the Life of the more inward Man But he saith by a peculiar Testimony that the Eagle is drawn to the Carcass Because she is called thereunto by an implanted and Mumial Spirit of the Carcass but not by the odour of the putrifying Body For indeed that Animal in assimilating appropriates to himself onely this Mumial Spirit For from hence it is said of the Eagle in a peculiar manner My youth shall be renewed as the Eagle For truly the renewing of her youth proceeds from an essential extraction of the Mumial Spirit being well refined by a certain singular digestion proper to that Fowl and not from a bare eating of the flesh of the Carcases otherwise Dogs also and Pies would be renewed which is false Thou wilt say that it is a reason far fetcht in behalf of Magnetism But what wilt thou then infer hereupon If that which thou confessest to be far remote for thy capacity of understanding that shall also with thee be accounted to be fetcht from far Truly the Book of Genesis avoucheth That in the blood of all living Creatures doth their Soul exist For there are in the blood certain vital powers the which as if they were soulified or enlivened do demand revenge from Heaven yea and judicial punishment from earthly Judges on the Murderer which powers seeing they cannot be denyed to inhabit naturally in the blood I see not why they can reject the Magnetism of the blood as accounting it among the ridiculous works of Satan This I will say more to wit that those who walk in their sleep do by no other guide than the Spirit of the blood that is of the outward man walk up and down perform business climbe Walls and mannage things that are otherwise impossible to those that are awake I say by a Magical virtue natural to the more outward man That Saint Ambrose although he were far distant
in the Soul indeed more vigorous but in the Flesh and Blood far more remiss The vital Spirit in the Flesh and Blood performes the office of the Soul that is it is that same Spirit in the outward man which in the seed formes the whole figure that magnificent Structure and perfect delineation of Man and which hath known the ends of things to be done because it contains them and the which as President accompanies the now framed Young even unto the period of its Life and the which although it depart therewith some smatch or small quantity at least thereof remains in a Carcass slain by violence being as it were most exactly co-fermented with the same But from a dead Carcass that was extinct of its own accord and from nature failing as well the implanted as inflowing Spirit passed forth at once For which reason Physitians divide this Spirit into the implanted or Mumial and inflowing or acquired Spirit which departs to wit with the former Life And this influxing Spirit they afterwards sub-divide into the natural vital and animal Spirit But we likewise do here comprehend them all at once in one single Word The soul therefore being wholly a Spirit could never move or stir up the vital Spirit being indeed corporeal much less flesh and bones unless a certain natural power yet Magical and Spiritual did descend from the Soul into the Spirit and Body After what sort I pray could the corporeal Spirit obey the commands of the Soul unless there should be a command from her for moving of the Spirit and afterwards the Body But against this Magical motive faculty thou wilt forthwith Object That that power is limited within her composed Body and her own natural Inn Therefore although we call this Soul a Magitianess yet it shall be only a wresting and abuse of the Name for truly the true and superstitious Magick draws not its foundation from the Soul Seeing this same Soul is not able to move alter or excite any thing out of its own Body I Answer That this Power and that natural Magick of the Soul which she exerciseth out of her self by virtue of the Image of God doth now lye hid as obscure in Man and as it were lay asleep since the Fall or corruption of Adam and stands in need of stirring up all which particulars we shall anon in their proper place prove which same power how drowsie and as it were drunk soever it otherwise remains daily in us yet it is sufficient to perform its offices in its own Body Therefore the knowledge and power Magical and that faculty in Man which acteth only per nutum sleeps since the knowledge of the Apple was eaten and as long as this knowledge which is of the flesh and blood outward man and darkness flourisheth the more noble Magical power is trampled under foot But because in sleep the whole knowledge of the Apple doth sometimes sleep Hence also it is that our dreams are sometimes Prophetical and God himself is thereofre the nearer unto Man in Dreams through that effect To wit when as the more inward Magick of the Soul not being now interrupted by the knowledge of the Apple doth even on every side diffuse it self in Understanding to wit even as when it sinks it self into the inferiour Powers thereof it safely leads those that walk in their sleep by moving or conducting them whither those that were awake could not climb Therefore the chief Rabbies of the Cabal affirm that it was learnt or conceived in time of sleep to wit when the knowledge of the Apple was consopited or lull'd asleep The intellectual act of the Soul is alwayes clear and unshaken and after some sort perpetual yet as long as the principal agent hath not transferred its power so far as the limits of sense that kind of action is not yet propagated throughout the whole man For we who are only conversant with the virtue or faculty of thinking or of the senses and with our carnal intelligence are perpetually drawn away Alas for grief by the same from the more superiour and Magical Science or Knowledge and are retained in the shadow of Knowledge rather than in the Light of Truth For neither do we the Inhabitants of darkness observe that we do understand but when there is made a certain mutual traduction or passing over of faculties and till as it were the angles or corners of actions being prorogued or propagated by divers Agents are folded together about the middle Satan therefore stirs up this Magical power otherwise sleeping and hindred by the knowledge of the more outward man in his bond-slaves and the same readily serves them in stead of a sword in the hand of a potent Adversary that is the Witch Neither doth Satan contribute any thing to the murtherer at all besides an exciting of the said drowsie power and consent of the Will which is for the most part compelled in Witches by reason of which two contributions the mocking Scurre as if the whole office or performance were due to himself requires by a compact a continual firm and irrevocable submissive engagement a perpetual homage and devout worshipping of himself if also nothing more When as otherwise that kind of power was freely conferred by God the workman being plainly natural to Man For indeed juggling Impostures bewitchings by the emission of the sight or eyes and how falsely soever disguises of Witches may appear and such like delusive acts they are only from Satan and are his proper acts For therefore his works are onely ridiculous ones and false apparitions because our merciful God suffers not the same miscreant to have any longer power but keeps him bound When as otherwise the Witch displaies real and wicked acts from her own natural faculty For truly through sin not the gifts of Nature but those of Grace were obliterated in Adam And moreover that the same natural gifts although they were not taken away yet that they have remained as it were restrained and benummed with sleep For even as Man from that time became subject to mortality after the manner of his fellow creatures so also were the Heroick or excelling powers in Man obscured which therefore have need of a stirring up and drawing out of darkness For hitherto have contemplations continued prayers watchings fastings and acts of mortifications regard to wit that the drowsiness of the flesh being vanquished men may obtain that nimble active heavenly and ready power toward God and may sweetly confer with him in his presence who importunately desires not to be worshipped but in the Spirit that is in the profundity or bottom of the more inward man Hitherto I say hath the art of the Cabal regard which as it were by sleep shaken off may restore that Natural and Magical power of the Soul I will after the manner of Mathematicians yet further explain my self by Examples and will assume the very works of Witches the which although they are wickedly mischievous and
forth as if also being in wrath it were disturbed or sorely disquieted by the imprinted Image of revenge for indeed there is in the Blood even after Death its Sense of the Murderer that is present and its revenge because it hath also its own phantasie Therefore not Abel himself but his innocent Blood cries notwithstanding unto Heaven for revenge For which Cause in Sieges the Plague for the most part enters as a Companion to wit because the magical Spirit of the more outward Man hath conceived in combates an imprinted Character of revenge but sometimes the Souldiers being through Poverty reduced to desperation and their Wives are almost adjoyned with them in dying and many Misfortunes are by way of Imprecation bequeathed to the more wealthy Souldiers or Officers from whence most strong Impressions are left as Posthumes or Survivers after Death on the Sidereal or Astral Spirit of the dying Man especially of a Woman with Child which Spirit presently after Death wandring about in the Air deviseth meanes or wayes of its own verge rank or order that is spiritual ones of hurting and revenging and then readily commits it self to Execution But such kind of Plagues are outragious sparing none and as it were immediately sent down from Heaven and because they being spiritual do implore help from corporeal Remedies in vain I am silent as to that For neither is it sufficiently safe to express the connexion and agreement of Mummies betwixt each other for from thence hath issued the whole Necromancy of the Antients For that reason also God in the Law forbad the Bodies of those that were hanged even of Heathens to be left on the Gibbet and the Sun should not go down upon them Thou wilt answer that the Plague of Sieges ariseth by reason of the manifold Filths of Excrements But on the contrary Curriers Tanners or Leather-dressers Emptiers of Jakes's and those who spend their time about Glew to be made by the Putrefaction of Skins are at hand for all of them so far are they from being subject to the Plague for the most part are long lived wonderful is God in the Spirit of the Microcosm Dost thou desire to know perhaps why the Blood of a Bull is Poysonous but not that of his Brother the Oxe Indeed the Bull in time of Killing murmurs against his Executioner and imprinteth on his Blood a Mark and potent Character of revenge But if it happen that in slaying of an Oxe through one stroake he hath become furious and hath the longer continued in the same Fury he leaves his Flesh but unwholesom unless first the disturbance being pacified he as idle and shut up by himself be left to return to himself by fasting The Bull therefore dies more excelling in revenge than other Animals and therefore his Fat but not his Blood unless the humane Blood in the Unguent be conquered by the forreign Tincture of the Bulls Blood is altogether necessary for the Weapon Salve if the Weapons the Authors of the Wounds shall not be besprinkled with the Blood of the Wounded And if by the besmearing of the same Weapons a perfect or safe Cure be to be expected truly the Usnea or Moss together with its fellow Ingredients are not sufficient that a Cure should be made without fresh Blood had out of the Wound for a more violent Efficacious or taurine Impression is required and an aereal Communication of the Honey of Flowers From hence therefore it is sufficiently manifest that the Efficacy of the Unguent is not to be imputed to the Concurrence of Satan who also could Cure the Wound without Honey and Bulls Blood but to the communion of natural Qualities with the derived Post-hume revenge left in the concrete or composed Body of Blood and Fat. Our Adversaries will prate rejoycing that the Power of the Magnetical Unguent could scarce have been proved but by a Witch by Satan and the spiritual Magick of the invisible World which is a suppositious or imaginary Science plainly of no weight or worth and a damnable Errour Notwithstanding not any sinister perverting of the matter in handling but the gross Ignorance of others and the miserable Condition of humane Frailty hath required that thing which more promptly inclines to Evil knowes Evil and is more readily taught by Evil than by Good But certainly whatsoever we have here alleaged concerning Satan and Witches it is not that from thence others should hope for a conformity or suitable resemblance of the Oyntment with Witches for neither are the spiritual Virtues of the Unguent and the Phantasie of the Blood stirred up by Satan as a Guider or Enforcer But this is that I aim'd at to wit that there doth inhabit in the Soul a certain Magical Virtue given her of God naturally proper and belonging unto her inasmuch as we are his Image and Engravment that in this respect also she acts after a peculiar manner that is spiritually on an Object at a distance and that much more powerfully than by any corporeal helps because seeing the Soul is the more principal part of the Body therefore the Action belonging unto her is spiritual magcial and of the greatest Validity That the Soul doth by the same Virtue which was rendred as it were drowsie through the knowledge gotten by eating of the Apple govern and stir her own Body but that the same magical Faculty being somewhat awakened is able to act also out of her Prison on another distant Object only by her Beck conveighed thereunto by Mediums for therein indeed is placed the whole Foundation of natural Magick but in no wise in Blessings Ceremonies and vain Superstitions but that all these wicked observances were brought in by him whose endeavour it hath alwayes been every where to defile all good things with his Tares But we do not tremble at the name of Magick but with the Scripture interpret it in a good-sense Yet we have granted that it may be indifferently employed to a good or evil Intent to wit by the use or abuse of that Power And so that under that Word we understand the most profound inbred knowledge of things and the most potent Power for acting being alike natural to us with Adam not exstinguished by Sin not obliterated but as it were become drowsie therefore wanting an Excitement Therefore we shew that Magnetism is exercised not indeed by Satan but by that which belongs not to Satan and therefore that this Power which is co-natural unto us hath stood abusively dedicated to Satan as if he were the Patron thereof that the Magical Power doth as it were sleep in us since Sin and therefore that it hath need of a stirrer up Whether that Exciter be the holy Spirit by Illumination as the Church mentions to have happened in the Eastern Magi or Wise Men of the East and which at this day sometimes happens in others or Satan doth also for some foregoing submissive Engagement stir up the same in Witches And in such as these the
Virtue which the Stalk or mossie yellow tuft thereof hath not and that Virtue in the Leaf is not from the three first things but from its native Life which when it s destroyed then it hath other Virtues as suppose thou a grain of Corn which nourisheth in its first Life the which if it looseth then it fructifies And then thirdly there is a magical Virtue which proceedeth from the Phantasie of the Life of the whole entire composure that is in Bruites and in the external Man which being now spiritual is more absolute than the former nevertheless not yet advanced unto the highest pitch of Efficacy notwithstanding now and then through much exciting by a strong Phantasie introduced by an Entity it ascends unto a great height and as near as may be imitates the true Magick of the inward Man But moreover the Soul of every Bruit-beast hath a Power of Creating a real Entity or Beingness and through the Will of dismissing the same to a far distant Object The Bruit of this sort is Magical as the Basilisk the Dog many Fishes described by Olaus c. Such also is the Virtue inhabiting in the Blood of many Animals For from hence the holy Scripture saith That the Soul is in the Blood though hunted out of the Veins and although boyled by Fire perhaps also being plainly putrified through a keeping warm Last of all there is a magical Virtue being as it were abstracted from the Body which is wrought by the stirring up of the more inward Power of the Soul from whence there are made most potent Procreations most famous Impressions and most strong Effects Indeed Nature is on every side a Magitianess and acts by her own Phantasie and because by how much the more Spiritual her Phantasie is by so much the more powerful it is therefore also the Denomination of Magick is truly proportionable or concordant Every magical Virtue almost stands in need of excitement for the lowest sort wants an excitement by a foregoing luke-warmth Indeed a certain Vapour or spiritual Air is stirred up by reason whereof the Phantasie which profoundly sleeps is awakened and there begins a skirmishing of the corporeal Spirits as a Mean which is that of Magnetism and it is excited by a foregoing touch But that of the highest sort which is that of Bruits and Men is stirred up from an intellectual Conception and indeed that of the inward Man is not excited but by the holy Spirit and by his gift the Cabal but that of the External Man is stirred up by a strong Imagination by a dayly and heightned Speculation yea and in Witches by Satan But the magical Virtue of the out-chased Blood wherein the Soul dwelleth which is as yet made to lurk in Potentia or by way of possibility only is excited either by a more strong ascending Imagination conceive it of the Magitian making use of the Blood as a Mean and establishing his kindled Entity thereon or conceive it through the ascending Phantasie of the Weapon Salve the excitress of the Property lurking in the Blood or by a foregoing Appointment or Disposition of the Blood unto Corruption to wit whereby the Elements are disposed unto Separation and the Essences which know not how to putrifie and the essential Phantasies which lay hid in the Power of the Properties come forth into Action The Phantasie therefore of any Subject whatsoever hath obtained a strong Appetite to the Spirit of another thing for the moving I say some certain thing in place for the attracting expelling or repulsing thereof And there and not elsewhere we acknowledge Magnetism as the natural magical Endowment of that thing firmly implanted in it by God There is therefore in this respect a certain formal Property separated from Sympathetical and abstruse or hidden Qualities because the motive Phantasie of these Qualities doth not directly flow unto a local Motion but only unto an alterative Motion of the Object Let every Magnetism therefore be either Sympathetical or Antipathetical yet every Sympathy shall not be Magnetical We returning to our scope proposed I think ere this that it is well understood that there is not only in the Blood a phantasie and magical Appetite but also in the Humours Meats and Excrements since the various off-spring of Diseases doth also make manifest that thing For teeming Women desire strange Meats and Virgins through a natural sting or fury of the exorbitant Womb do with paleness and speediness digest what they desire not indeed by reason not a near affinity of humane Nature requiring that particular Meat but they being seduced by the forreign Phantasie of those Humours thus foolishly over-powering them which Filths being expelled we have oftentimes restored a sudden Health to their hurt or vitiated Appetites Or also we have restrained them by fully satisfying of the mad Phantasie of the same Humours Therefore the Blood hath its own Phantasie in it the which because it there more powerfully flourisheth than in other things therefore doth the Scriptnre by a high Elogy or Publishment of praise call the Blood as yet boyled and ready to be eaten an animated or soulified thing And because this same Phantasie therein is capable of Derivation for that reason indeed the Manners Gestures and Conditions of the Grand-father shine forth in his posthume Nephew Nobility drew its Original from well deserving Virtue Hence Nobility should be suspected to be without desert increased by a continued Propagation of the Stock or Family unless the Manners and Virtues of the Ancestours should probably be hoped to shine forth in their modern Nephews Doth not also the enmity conceived betwixt the Wolfe and Sheep remain in their Skins Wherefore the stubborn Phantasie of an Animal is imprinted not only on his Blood after Death But also whosoever is covered with Bed-cloaths made of the Skin of a Gulo or Glutton it is a living Creature frequent in Swethland and of a most devouring Nature is constrained to dream continually of Feasts devouring and laying Snares for or catching living Creatures therein to wit according to the Disposition of that Animal while living and so that only by an external covering the Phantasie of the Beast which when once alive was entertained in his skin is derived into a Man that sleeps under it Therefore by the Ministery of the Phantasie of the Blood it come to pass that the out-chased Blood being received on the Weapon is introduced into the magnetick Unguent For then the Phantasie of the Bloods being otherwise as yet drowsie and slow as to Action being stir'd up by the Virtue of the magnetical Unguent and there finding the Balsamical and Medicinal Virtue of the Unguent wisheth that the quality induced into it might be bestowed on it self throughout and from thence by a spiritual Magnetism to draw out all the strange Tincture of the Wound the which seeing it cannot fitly enough effect by it self it implores the aide of the Moss Blood Fat and Mummy which are conjoyned together into
Judge be taken away from the society of these according to the Law of God For if the Work be limitted unto any outward Object that work the Magical Soul never attempts without a medium or mean therefore it makes use of the Nail or Arrow aforesaid Now this being proved that man hath a power of acting per nutum or by his beck or of moving any Object remotely placed It hath been also sufficiently confirmed by the same natural Example that that efficacy was also given unto man by God and that it naturally belongs unto him It hath been hitherto an absurdity to have thought that Satan hath moved altered and transported any thing and to have applied Active things to Passive by local motion onely per nutum since indeed they doubt not that he himself was the first moover in the said motions that by those outmost parts or extreamities whereby he toucheth he can snatch away transferre or any way move at least an aiery body which they feign yet wanting a Soul Absurd I say it is to think that Satan since his Fall hath retained a Magical dignity whereby he acteth any subjects by beck alone because that was once his natural gift but that the same natural faculty was withdrawn from man as denied unto him and given unto the Devil the most despicable of Creatures But if there are any such effects proceeding from man they have also attributed them at least to a suppliant or servile compact with him Open your eyes for Satan hath hitherto promiscuously gloried in your so great ignorance as if thou didst make his Altar smoak with the Incense of Glory and Dignity and didst extract thy own natural Dignity as pulling out thine own Eyes and offering them up unto him We have said that happily every Magical faculty lyes dormant or asleep and hath need of excitement which is perpetually true if the object whereon it is to act be not most nearly disposed if its internal phantasie doth not wholly conform to the impression of the agent or also if the patient be equal in strength or superiour to the agent therein But on the contrary where the Object is plainly and most nearly disposed as Steel is for the receiving of a Magnetism or plainly weak and conscious to it self as the Murderer Adulterer Thief Witch are then the Patient without much stirring up the alone phantasie of the more outward Man being drawn out to the work and bound up to any suitable mean yeelds to the Magnetism The Magitian I say always makes use of a Medium for so unless a Woman with child shall stretch forth her hand unto her Leg Fore-head or Buttocks the Young will not be marked in the Leg Fore-head or Buttocks For so the words or forms of Sacraments do alwayes operate Because from the work performed But why Exorcisms or Charms do not alwayes operate the defect is not in God but onely because the unexcited mind of the Exorcist or Charmer renders the words dull or uneffectual Therefore no man is a happy or succesful Exorcist but he who hath known how to stir up the Magical virtue of his mind or can do it practically without Science Perhaps thou wilt say That in the Armary Unguent or Weapon Salve there was obtained no other Magnetical Virtue than what was begotten by the Phantasie of the Compounder Thou errest Yet if that should be granted thou wouldest be never the better thereby because the effect should thereupon happen not to be ascribed to Satan For so the Unguent would be Magnetical or attractive not from a Phantasie inbred in it but from that which was imprinted on it from without by the compounder since there can be no nearer Medium of the said Magnetism than humane blood with humane blood Truly the blood alone as the most disposed subject should be sufficient for the Oyntment and the other Simples would be in vain which is false especially Bulls blood and honey where there is a sufficient cure without the blood of a Bull by the Weapons of the Wounder being bathed in the Unguent without being distained by the blood of the Patient which is false Lastly the Magnetism of the Unguent should be plainly general because the person compounding it had intended by his Phantasie to effect an impression too liberal wandering uncertain and unsold for all Wounds of man and also of all bruit Beasts What if he shall not intend the Cure of a Dog Shall therefore the Oyntment not be for Curing the Wound of a Dog Fie What hath Bole Armeniack what Lynseed-Oyle what Honey and lastly what hath the blood of a Bull of disposition to the Wound of a Horse or Man that on those as on a proper mean and not on any other the Phantasie of the compounder should be imprinted the which notwithstanding if they shall be banished out of the composition they will render unguent Barren and void of Efficacy The natural Phantasie therefore of the Unguent is the cause of the Magnetism or attractive influence and the proper cause of the Cure and not the Imagination of the Compounder Behold Thou hast our that is a Christian Phylosophy not the Dotages or idle Dreams of Heathens Beware I beseech thee that thou for this cause cast not me also into censure who hast been too ready in thy censures I am thine and a Roman Catholick whose mind hath been to ponder of nothing which may be contrary to God and that may be contrary to the Church I know that I was not born for brawlings or contentious debates not to Write the Commentaries or Patronages of another Therefore what I knew I was willing to divulge abroad in the liberty of a Phylosopher I shall as yet subjoyn this one Clause Whosoever attributes a natural Effect so created by God so bestowed on the Creatures unto the Devil he estrangeth the honour due to the Creator and reproachfully applies the same unto Satan The which under thy favour I shall speak it if thou shalt well recal under thy Anatomy thou wilt find to be express Idolatry I beg of God our most Clementious Father that he would be favourable or merciful to the Faults which from humane not stubborn ignorance and frailty we have contracted Amen There are three bear record in Heaven the Father the Word and the holy Spirit and these three are onely one and presently speaking of the humanity of Christ There are three that bear record in Earth the Blood the Spirit and the Water and these three are onely one We therefore who have the like humanity it s no wonder if we contain Blood and a Spirit of a co-like Unity and that the action of the Blood is meerly spiritual Yea therefore in Genesis it is not called by the Etymology of Blood but is made remarkable by the name of a Red Spirit Depart thou therefore whoever thou art from thy stubbornness and acknowledge thou another Spirit in the Blood besides the evil Spirit unlesse thou canst go
was presently cold they thought that those in-blown Spirits were the beginning Center and primitive sunny point and that of heat not regarding that the Spirits themselves are of themselves cold and that their heat doth perish in an instant as soon as they are snatcht away from the beam and aid of the heart A very great wonder it is that it hath been hitherto unknown and undetermined unto what heats the whole Tragedy of things vital and not vital is ascribed Whether of the two may prevail over the other in the original and support of heat For seeing neither the heart nor vital spirit of the same are from their own nature and substance originally hot for this cause it hath not been so much as once thought from whence our heat comes or from what original it is in every one of us For seeing the knowledge of ones self is the chief of Sciences as well in Moral as Natural things the Schools ought never to have been ashamed to have enquired into the Fountain of Heat and Life in things How great darkness hath from thence remained in Healing and in preserving of the Life God hath known This controversie therefore I have discussed with my self from my youth after this manner First I knew that fire even as in the Chapter of Forms was not an Accident nor a Substance and much less an Element The which I have elsewhere demonstrated with a full sail of Phylosophy And then that the Sun was hot from a proper endowment and that the fire of the Kitchin was likewise given although for the workman and a death subjected to the hands of Artificers But when as both of them forsake us that we have a Flint and a Steel from whence we make a fire To wit we strike fire out of two cold or dead things So also the waters of hot Baths under the earth are enflamed by Salt and Sulphur which are volatile things and that the arterial blood is partly Salt and partly fat and Sulphurous Then in the next place that there ought to be a smiting of Pulses together not indeed for a cooling refreshment as the Schools do otherwise dream but indeed that as butter is made of Milk by charming or shaking of it together So a vital Sulphur of the arterial Blood The which afterwards by a smiting of the same endeavour conceives a Light in the volatile Spirit and a formal or vital Light is propagated as it were Light being taken from Light To wit the salt Spirits and Sulphur of the arterial Blood do by the Pulse rub themselves together in the Sheath of the Heart and a formal Light together with Heat is kindled in the vital Spirit from the Light I say of the most inward and implanted sunny Spirit in which is the Tabernacle of the specifical Sun even unto the Worlds end In this Sun of Man the Aimighty hath placed his Tabernacle and his delights his Kingdom together with all his free gifts But the Light which is conceived by smiting together is not indeed made a new as from a Flint and Iron but it is propagated by the obtainment of matter from the sunny specifical and humane Light or is kindled and enlarged by it It is there indeed universal and vital consisting in the points of a tempered Light and it is in Nature indeed specifical in respect of its production and limited for the Life of Man but it is every way made individual by him who hath placed his vital Tabernacle in the Sun of the Species Out of which Tabernacle he thereby enlightneth every Man that cometh into this World Because the Lord Jesus is after an incomprehensible manner the Light Life Beginning Way Truth and the All of all Things For as the Life cannot subsist for a moment without the lightsome Spirit by which it is enlightned and soulified in the habitation of the Sun So neither can the Soul nor Life in any wise subsist for one only moment without the Grace of the same eternal Light But I have conceived of the quality and intension of Heat resulting from the Light as a whole humane Body weighing perhaps 200 Pounds is hot with an actual warmth and the which without that Light of Life should presently be cold and be a dead Carcass There is therefore so much Heat in the Heart as is sufficient for diffusing warmth through so many Pounds of Water otherwise cold The Life therefore of Species as it consisteth in a simple and ununited Light containes a mystery of divine providence For a fiery Light however by reason of distance it be mitigated and reduced into a nourishing luke-warmth Yet naturally it cannot stop as that it cannot conspire for the top of a connexed Light and so contend for its own ruine or destruction Therefore the Father and dispenser of Lights hath provided who sitting in the Tabernacle of the Sun hath constrained or tied up Lights by Species or particular kindes and bolts Here it is sufficient to have shewn that they are the Reliques and plainly the Blasphemies of Paganish Errour to have said A Man and the Sun doth generate a Man Seeing Life belongs not to the Sun but the Fewels Excitements of sublunary Actions alone as also the necessary supplies readily serviceable to the Life CHAP. CXIV The nourishing of an Infant for Long Life IT is already manifest that Life is not from the Stars but that from a seminary Faculty of the Parents Life is short Diseasie Healthy and Growing For it is limited according to the Disposition of the Seed and Truncks of the Body no less also according to the goodness of Nourishments and Climates Among the Impediments of Long Life is an infirm Constitution of the Young and a bad nourishing of the Infant The Young therefore being generated and brought forth the quantity and quality of the Nourishment is to be regarded seeing its little Body ought to be nourished and to wax great and so to be setled or confirmed And it is now chiefly known that the nourishable Juice in a Child is adopted into the Inheritance of the radical Moisture For Nature hath appointed Milk in the Dugs for the Meat and Drink of the little Infant which Nourishment hath rendred it self common unto him with Bruit-beasts It might be thought by some that it would be injurious unto God if we should think of any other Nourishment as if he had not alwayes chosen out of Means that which should be most exceeding good But surely shall not the God of Nature be a Step-father and Nature her self a Step-mother because he made not Bread not Wine but Grain and Grapes only Nature is governed by the Finger of God It is thus Milk therefore as an ordinary Nourishment hath afforded a sufficiency for living but not that it should be serviceable for long Life For Nature no longer meditated of long Life after that she knew her Author had cut short the Life nor would have every one to be long lived But he
no longer coagulating even as otherwise under growth was wont to be done it wholly exhales without a residence lee or dreg or remainder of Reliques That therefore is the conclusion of the Venal blood that for the end of its Tragedy it is at length wholly expelled by way of an Exhalation through an unsensible transpiration after that it hath undergone the Offices of moystening Therefore while as that Liquor being now co-mixed through the innermost Parts and the Dgestion having thorowly performed its Office doth by way of effluxing exhale it cannot but have assumed the disposition of an Excrement From whence it alike unavoydably follows That the vital Spirit inhering in and conjoyned to the Bowels and also the implanted Powers of the same are by a continual and necessitated Fumigation blunted alienated and at length extinguished This therefore is the containing and natural Cause of short Life Therefore the whole consideration of long Life is conversant about the conserving of the vital Powers For it is not sufficient that venal Blood be present with all the Members to be delightfully nourished with their desired venal Blood Neither again doth it suffice that the implanted Spirit be thus far sufficiently refreshed from the inflowing Spirit by a continued substituting of Nourishment For nothing is done in the Stage of Life unless the seminal Powers the vital Characters I say be preserved from the destruction already mentioned For otherwise the Spirits are reduced unto nakedness and are lessened from whence our dayes are of necessity abbreviated For truly it by degrees looseth the Character of the Powers or Gifts of the Seed and is made a Spirit like unto that which is not soulified or like unto a Gas For although in Figures and Engines a perpetual Motion doth not fail because there is not required in the Powers moving a subsequential proportion of a greater unto a less that it may move some other thing Yet surely this hath not place in things which shall not move themselves nor are of ability to grow or be strengthed by moving And therefore they are things unworthy to be considered in seminal things For truly natural Generations which are constant even unto the Worlds End shall be sufficient to wit that the Species and Strengths of these do continue entire and that they do beget a Seed from them which is never diminished By consequence also if a Man of forty Years old doth generate one in times past like unto himself his Life of forty Years shall be able to be continued being co-equalized in Vigour unto himself being a young Man if the vice of a broken Thred doth not from elsewhere rush on it as I have said Therefore we must diligently search into whether the Reliques of the Tree of Life or its surrogated Substitutions are to be hoped for in Nature to wit by which whatsoever doth at length vanish out of us may be unto those Powers instead of a nourishing warmth nor may any longer through its sorrowful Fumigation bear before it the condition of an Excrement But it listeth us to acknowledge the quality of our aforesaid Fumigation not only in the Odours of some Sweats but especially because Wall-Lice Lice Gnats and the like Insects proceed from thence indeed the meer off-springs of filthiness and stink First of all it hath seemed to me an unprofitable Question Whether the Garden of Eden and the Tree of Life thereof have ceased or indeed whether they do remain even unto this Day and in what place Whether Enoch Elias and John do there even till now live happy under the fellowship of Angels without the Discommodities of old Age and Infirmities It is sufficient for me that the Tree of Life began from the Creation that it was in Nature but not fabulous or parabolical It sufficeth that that Tree was and should be unknown to Mortals and so also that the impossible obtainment thereof deprives us of hope In the mean time I search into a succeeding Plant although inferiour by many numbers Yea there is no doubt but that if there be any Plant in this Vale of Miseries which resembles the Faculties of that primitive Tree a Place may contribute its Parts unto long Life as well in respect of the Plant as of the Man using it For that the same Plant is ennobled through the Variety of its native Soile and that our Life is prolonged by places of the better nourishable Juice and through the Drink of the more sweet Air Climates themselves do afford me Credit For neither is it to be believed that that thing happens altogether from the favour of the Heaven for that in the same degree of distance from the Aequator and altogether in the same Circuit of Heaven the Parts subjacent to the East do bring forth more noble Fruits than those which decline more toward the West And moreover much Variety is oftentimes planted nigh under the same Circle both which Parts notwithstanding the same aspect of Heaven doth sometimes dayly affect with the same Motion For Paracelsus promoting it a hope is raised up in some Physitians for long Life For every one promiseth himself to have been an obtainer of long Life by his Writings if he had not described his Medicines in so great darkness of Words Wherefore most do diligently search to have his obscure Novelties of Names signified unto them Also others deservedly suspecting his every where simple and curtail'd Description heartily wish for a more manifest method of operating But none the Vaile being uncovered hath attempted to dig unto the bottom of the Matter and Basis of the Truth promised For every one either derides or despairs or being too credulous admires all things with a bending Nose Yet if these are better than those because they have not cut off the way of the hope from themselves None notwithstanding hath chosen a middle way to wit of doubting and diligently searching how much of truth the things promised may contain For indeed Paracelsus promiseth that he could attain extream Old Age by his Elixir of Propriety and boasts that it was granted him from heaven to designe or chuse the Condition and Hour of his Death but vain are his boastings of long Life his knowledge and choice of Death who the while dies in the 47th Year of his Age. In the mean time his own followers are astonished and wonder by what Disease or chance the true partaker or obtainer of that Stone which maketh Gold was snatched away being as yet in his flourishing Age and who with Hercules Club slew thousands of the more grievous Diseases up and down as it were by mowing them down with a Sithe Truly I make no Apology for any I willingly confess that I have profited much by his Writings and that he was able by Remedies ascending unto a resembling mark of Unity to heale the Leprosie Astâ—hma Consumption of the Lungs Palsey Falling-sicknesse Stone Dropsie Gowt Cancer and such like commonly uncurable Diseases Yet I have gathered
Mask being laid aside it being taken up only to hide thy improvident rashness almost all the learned will laugh at who suffer not themselves to be led aside into new precepts by Dreams or feigned Exstasies This Argument springs partly from an invâ—terate hatred towards us and partly from an antient Simplicity For how much soever it concerns my person of writing unwonted rashnesses God hath known that I write those things which I know to be true I give him thanks that when as he had conferred on me five Talents and I had made my self unworthy and for this Cause had made a divorce before him it pleased his divine goodness to take from me three and to leave me as yet two that so he might expect me for better Fruit He had rather I say impoverish me and suffer me not to be profitable to very many so he might but save me from the Perils of this World Let eternal Sanctification be unto him But as the argument of the Schools is supported with the appearances of Decoctions and Broaths surely that had proceeded from a simple rudeness For truly none hath hitherto in acting plowed up the Faculties of things Therefore it is supposed that although many things are made more acute by distilling and so the more active yet by that very thing that they depart and are estranged from the genuine Property of the Seeds because the Fire is an artificial Death the which if there be made an open Flame happens through an extinguishment of the Seeds and the Archeus But a natural Death of things presupposeth a weariness of the Seeds But an artificial Death which is not made by a consuming of the Flame separates indeed things volatile from things fixed together with a dissolution and death of the last Life of the composed Body But therefore also the former Faculties are altered and estranged by the Fire and a new Creature riseth again out of the fire from a material Disposition from the antient Properties of the Being through an inversion or turning in and out which is easie to be seen in the artificial Death So indeed most volatile Salts which by a co-melting do make a conjunction with the Oyl of the thing are fixed into a Coal the which at length the fatness being burnt up returns into ashes There are also fugitive Salts which do act by lurking within the fatnesses of Oyls do attempt a new product So that Oyls otherwise sufficiently slowing are changed through the combination of Salts Some things therefore become soapy some things lay up smoakinesses at least-wise all adust things contract a Corruption of Matter and are throughly changed into another thing for nothing of the old remaineth Because that is the property of Fire not indeed simply to separate but by its own authority to alter and change under it self Therefore it is not lawful to weigh the Faculties or Virtues of distilled things by the composed Body from whence they issue neither is it lawful to believe that although the Virtues of things are not abolished not extinguished or plainly killed by the fire therefore the antient Virtues of things are not renewed within by Adustion But those things which are made new by the fire are oftentimes made worse but also they are oft-times so distinct from themselves as they were before that they are made an hundred-fold better In the next place there are Simples which by seething do melt their Muscilage or Gum and in this respect do transmit their Virtues into the Broath of the Decoction First of all they do not therefore notwithstanding retain the same Faculty which they had in their entire composed Body but their Action is alwayes feeble For first of all they ought to be concocted in the Stomack after the manner of Meats Most of whom although from the property of Magnum Oportet they do in savour shew forth some thing of their former Virtues yet these are either cast forth of doors together with Excrements or being rashly concocted and appropriated do stir up nothing but the brawlings of an unaccustomed heterogeniety or diversity of kind instead of a Remedy Or at leastwise if they affect the Blood and Flesh with their Odour they promise nothing but a feeble help So that also from hence a Quartane the inhabitant of the Spleen doth hitherto remain untouched to the mockery of Physitians But that something may be admitted into the Family-administration of the Spirits and Family of the solid constituting Parts it is not that that may any way be hoped for by Decoctions as neither by Distillation which through the intervening of an artificial Death wholly puts off every perfect Act of long Life which the Wood encloseth in it self But the Juice Powder or Conserves fetched from the Cedar are such strangers unto us that unless it be subdued by the method of its first Being it promiseth not any thing of Familiarity with us Far off surely that it should overcome our Nature and endow it with its uncorruptibleness Distilled things therefore have nothing of moment and crude Simples nothing of moment with whatever noble Faculty they may shine for long Life For it behoves that the uncorruptibleness of the Cedar being exactly preserved as ignorant of Death nor the bounty thereof toward us being in the least worsted or diminished every forreign impediment be separated from it the which else through the much strife of our Archeus is reflected into the Being of Nourishment but not into the Being of Essence Yet so that a Penetration Communication and Conspiracy with the first constituting Parts of uâ—e and refreshment of the in-existing Faculties be over and above added thereunto 〈◊〉 the Schools of Galen be in the mean time amazed at the unwonted manner of prepaâ—â—â— and describing it and let them laugh at my promises let them believe them to be â—eer Dreams let every Bird sing according to his own beak be it lawful for me to be vilely esteemed by them For truly I have long since covered my Ears with a thick covering against aged Obloquies expressed for the sake of Gain alone I have written concerning long Life what I know to be true not indeed for Young Beginners as neither to be comprehended by readings for God hath known why he hath given unto the Goat a short Taile There shall at sometime be an Adeptist in its own maturity of Dayes who shall understand that I have spoken Truth But as to that which pertains to the Sentence attained in the Dream He may read the Dream of Nebuchadnezzar which was known to Daniel alone Yet he had commanded all his wise Men to be limited to the Fire unless they should shew the undoubted Explication of the Dream surely such Dreams do promise a certain certainty within neither that they are vain He who oft-times gives the Dreams may presently also unlock the same with so great a certainty of them that Death nor Hell are able to bring in a doubt But although I prefer the
temperature of the seeds of their composed Bodies But the spirit of mans urine is neither sharp nor Alcalized but meerly salt even as also that of Horses is And that for this cause because the Volatile sharp matter of the Chyle of the stomach is by vertue of another ferment transchanged into a Volatile salt Even as elsewhere concerning the digestions of Animals I here give thee to observe by the way that in things transchanged there is not an immediate regresse or return unto that from whence they were transchanged no more than from a privation to a habit For that in transchanging the last life of the thing perisheth because the whole disposition of the middle life of the former Being is at once taken away by reason of the extinguishment of its former seed For therefore things transchanged do keep the essence of a new Being with a neglect of their former composed Body Therefore have I found any Remedy whatsoever unprofitable which I otherwise had believed to be very likely a dissolver of the Stone from its former composed Body Yet that is a truth that the spirit of Urine in the fundamental point of its nativity is salt and that by reason of that salt it doth more readily coagulate other Spirits than any sour or sharp spirit doth Milk Neverthelesse the spirit of urine doth not coagulate milk or the venal Blood Because the spirit of the venal blood yea and our vital Spirit is salt after the manner of Urines From hence indeed the spirit of the urine hath it self after the manner of an excrementitious spirit cut off from the blood and so by reason of a co-resemblance it is its Chamber-fellow neither do they act on each other And then also I observed that the spirit of Urine doth not more strongly coagulate those things which were already before coagulated For Bole Clay or the rocky or Chalk-stone do by degrees degenerate by the spirit of urine into a nitrous Salt and are rather dissolved Since therefore the spirit of Urine doth not coagulate Bodies already coagulated such as are Bole Clay c. As neither Bodies coagulable such as are Milk and the venal blood but it coagulates the spirit of Wine or the like thing which is entertained with it in the urine for as was shewn above after the fermenting of urine that urine containes also a spirit of Wine or Aqua vitae I desisted not seriously to enquire after what manner the stone is coagulated in us and in our urine 1. First of all it is an undoubted truth that Duelech is not of a calcinous or limy condition however Paracelsus may be carried on the contrary 1. Because a calcining degree of heat is wanting in us 2. And then because every Alcali is rather that which is destructive to a rocky stone than a Coagulater thereof 3. Because a Calx or Lime presupposeth a Chalky-stone and therefore Duelech should be calcined before it were a stone 4. From the composing parts of Duelech it shall by and by be made manifest that it is not possible for Lime to be in it yea nor that Duelech himself is calcined or doth send forth a Lixivium or Lye Likewise neither is Duelech of the nature of a gowty Chalk because he growes together in the midst of the urine but that Chalk is coagulated from the Sunovia But the Sunovie is a living seedy muscilage which degenerated in the journey of nourishment and from a transparent and Crystaline matter hath passed over into a thick white and slimy matter as of Gouty persons elsewhere from a matter without savour I say it is transplanted into a sharp one though the tartnesse whereof indeed it hath attained a thickness or grossness For then also it is unfit for a total diflation or transpirative dispersing of it self To wit whereby the nourishable Liquor is wholly consumed without any remainder But the Sunovie being once infected with a tartness its watery parts are pufft away but the gross remainder waxeth dry by degrees into the utmost dryth and hardnesse of a Sand-stone But Duelech attaines to the utmost hardness of it self in one onely instant of time The Gouty Chalk therefore differs from Duelech in its whole matter and efficient cause For therefore such a Chalk is hardned out of the water because indeed by drying Neither for that cause doth it imitate the hardness of a rocky stone but onely of a sandy stone I have spoken these things to that end that it may be manifested that Duelech differs from any other coaguted Bodies whatsoever in its different kind of Agent and matter And seeing notwithstanding I as yet knew not the manner or process of the birth of Duelech but I knew in the mean time that Bodies do nor receive the limitation of their hardning but by the actions appointments and properties of their own seeds Lastly Since I knew that whatsoever things do act corporally are altogether sluggish slow and idle as for the coagulation of Duelech therefore I enquired into fermental savours and Odours as the Authors of many seeds Therefore I found the savours and actions of Salts to be indeed famous ones but not any thing reaching the vertue of the salt of Urine And then also I beheld the more weak or feeble Salts which might follow the Race of Sulphurs But Mercury although it alone according to Paracelsus did contain the whole perfection of the thing yet I found it to be slow and feeble For as oft as I distinguished Salts and Sulphurs from their Mercuries I admired at their sluggishnesse and indeed at the dignities of these two Principles Wherefore I stuck in Salts for the searching out of the nativity of Duelech I confess indeed that Mercury being a flowing mettal in its nature and properties is never sufficiently known But that body hath deceived Paracelsus through a similitude of proportion he thinking because his Device had pleased him because he had endowed the watery matter of things with the name of Mercury that therefore the properties of Quick-silver and its natures without a peere being never to be sufficiently searcht into did agree as suitable to all Liquors which may be drawn out of Simples For all the Philosophers of former Ages confess that nothing in the Universe is not so much as by far to be likened to Argent Vive Yet it hath not been hitherto sufficiently unfolded that Argent-Vive or Quick-silver is a Simple actually existing body but not a constitutive part of things And so that there hath been nothing but a meer abusive passing over of a Name For this cause I as yet perswaded my self that seeing a non-Duelech was made of Duelech that ought to be done by the action of an Agent on a disposed matter And although I knew these and many the like things yet I discerned that I therefore knew nothing the more Wherefore I as yet more detested a wording or discursive Philosophy because it was that which stayed me before the Threshold of Nature
the Salt-peter So the odour of the salt of urine and its volatile spirit presently changes the earthly spirit in the urine that was stirred up by a certain kind of putrefaction into the stone And therefore the urine is not corned or grainified presently after making water but after it hath assumed the beginnings of putrefaction Hitherto tends that question Why children and old men are more stony than themselves being men of a ripe or middle age Is it because they are hotter What if the Schooles do in this place without blushing accuse the coldnesse of Children and old men as having forgotten shame because according to their will the affect of the stone doth coagulate or grow together through heat alone what shall it help to have invoked a more plentifull quantity of phlegme if heat the one onely efficient cause be wanting If I say phlegme which as such doth stonifie be wanting in Nature Neither can they devise the same Temperature or Complexion to be in Children and old Men without the disgrace and confusion of their own received Opinions As neither shall they find a likenesse in the urine of them both For the urines of those of an unripe age are grosser but those of old people watery and washy the urines also of such as have the stone are watery I have in time past seen old men molested with a continual strangury or pissing by drops even until Death unto whom Diuretical that is urine provoking Remedies of Saffron Mace c. And likewise Lenitives or slippery Asswagers of the Mallow Marsh-mallow c. were vain and of no effect and the which Physitians had now pronounced to be besieged with the stone But Cutting testified that they were free from the stone Michael Des Montaignes saith that the Bishop of Paris his Vncle was cut in vain and so they also learned not to divine of the presence of the stone from the urine For these very stranguries Paracelsus devised his own frosty fiction of Tartar which hath not as yet been found in dissected persons Indeed afterwards I knew that as oft as the Gawl was more weak than was meet as in old people it could not change the sour Chyle of the stomach into a salt Salt Wherefore that from a very small and daily quantity of sharpnesse being left the strangury of old folks although the stone be not granted to be present doth continue So new Ales do stir up the strangury in many by reason of the residing and inherent tartness of a more new Ferment By this Title namely through defect of a Gawly ferment the urines of aged people and Children are the lesse tinged From whence these remarkable things do follow 1. That the affect of the stone doth the more easily grow together through a scarcity of the dross or liquid dung in urine 2. That it is a Remedy from the Cause to have comforted the ferment of the Gawl 3. That urines do seem the sharper in the strangury and pissings by drops as they contain something of a sharp matter in them 4. There clearly appears to be a profitable use of the Dross and of the connexion thereof in the urine And then it is asked Why the stone in the Reines is frequent but that of the Bladder more rare I have answered elsewhere That as long as the urine is in the Veines it is not yet perfect For neither doth it as yet cast the smell of urine or hath it the properties of urine as neither is it convenient for the venal Blood to be seasoned with the odour of an Excrement The limitation therefore of the urine is from the Kidney but the odour thereof belongs to a putrefactive Ferment because to an excrement and therefore it volatilizeth the earth of the urine But moreover although the Fermental putrefaction of the urine may render the earth of a strong and putrifying smell yet it stayes not in man as long as it putrifies Therefore the hoary or rank earth hereof hath need of the spirit of the urine that it may become stony For in the Kidney where a fermental putrefaction of the urine ariseth a new and volatile earth doth easily associate it self with the spirit of the urine and is corned especially while as the Dross the preservative from the stone hath not as yet come thither But it becomes a Citron or light-red colour even no lesse from the place than from the aforesaid Dross The Kidney therefore payes the punishment of those things whereof it is the first or chief Author I will elsewhere teach concerning the Womb of Duelech that there goes before the Kidney a disposition unto Duelech which disposition because it is vital and not a meer excrementitious one even as in the Bladder it is also more plentifully coagulated in the Kidney than in the Bladder For this because it is a meer sink is wholly destitute of every Ferment But the Bowels as they are the stomach of the Gawl even as elsewhere concerning Digestions are a vital and cocting Receptacle But the Bladder is a meer Reteiner of the excrement alone It is asked in the next place Why the stone of the Kidneys is for the most part yellow and that of the Bladder somwhat whitish Truly the Kidney hath a Ferment for the making of an excrement and therefore it hath need of a liquid and tinging dross And then also the Kidney hath venal blood as a neighbour unto it and a tinged substance of its own But the Bladder couples of the Glew of its own immediate nourishment unto the hoary earth and to the Spirit the Coagulater in the body of the Urine Consequently from hence it is manifest why Duelech that is bred in the Bladder is the harder It is because a great part of the nourishment of the Bladder departs into a mucky snivel which together with the rocky Beginnings of Coagulation the more hardly and toughly prepares Duelech Even as Lime with Meal renders the morter fat more tough The Reines also being by Duelech their Companion at length hurt even unto their solid fibers do afterwards cast forth white and sufficiently hard stones I have taught elsewhere that the nourishment of the Bladder by reason of the stone or some other importunity is before its full digestion separated from its solid part and is wept from it like a mucky tear and co-mixed with the urines That there is I say an excrement of the last digestion which goes astray and is letted in the Bladder being sometimes indeed an occasioned effect of the stone but not the Cause per se or by it self thereof although it now and then be occasionally and by accident assumed For some Physitians admiring at so great and so continued a plenty of pissed snivel and knowing that it was not purulent or proceeding from corrupt matter seeing they knew not from what an Ulcer so great a plenty of pus or snotty matter could drop at length they being as it were constrained by a sufficient
off the adhering sand not indeed through the water washing it off but from a conspired convulsion and frizling of the parts For they perswade by the Marsh-mallow Mallow Oyl of Almonds and the like to asswage paines to moisten enlarge and besmear the passages and so in this as also in all other things every where the Schooles are either intent onely on the effect or propose that which is ridiculous while as they ought by a cleansing faculty to brush off the sands and lump from the whole Womb they totally employ themselves in loosening the passages and in moistening the membranes which are alwayes most moist in themselves For truly although the sand be expelled yet the womb thereof is not therefore safe but at leastwise the sides of the veines remain defiled with the Bolus or lump for a future punishment of the stone whither the Schooles hitherto have had no regard For I sometimes wondred that he that a good while before had the stone in his Reines after he hath dismissed that stone into his bladder doth the more seldom stir up new stones in his Kidney as long as the other molests his Bladder yet that he that hath the stone in his Reines if together also therewith he be gouty doth notwithstanding admit of the Gout as a Companion with the fit of the Nephritical affect or stone in the Reines For from thence I have learned that as pain in a Wound stirs up a sandy or gleary water so also that it can change the urine it self which may hinder stoniâ—ying in the antient womb of the Loynes Wherefore also there is a troubled urine and that without sand seen in persons that have the stone For the pain is the Trumpet which occasionally cals to it the Latex from on every side which inflames yea and disturbs the urine with a strange Guest being admixed with it But in so great a confusion of Offices nothing is thought of the confusion itself For the pain hath oftentimes set before mine eyes the Image of feruent heat For water after the boyling up of heat is for the most part troubled and confused For so because there is a Bolus made of the volatile earth of the urine that is not yet sufficiently seasoned with a salt by reason of the want of an Urinary Ferment stablish'd in the Reines therefore also that Bolus or lump melts with the fiery heat neither is it constrained into the more hard and great sands as long as it doth not experience the force of the Ferment of the Kidneys But the Bolus is sufficiently tinged not indeed from the dross the more lately coming thereon which tingeth the Sands for that red lump is beyond the yellownesse of the dross but from the washy venal blood which is erroneously translated in the veines the womb of the Bolus for uses being the ends of Turbulency And for this cause in the signification of urine the Bolus testifies of the Liver and venal Blood but the sand nothing of these It is manifest therefore that the urine is by it self salt although a man be not fed with salt and thou shalt find the cause thereof concerning Digestions A certain Curate in our City being beside himself passed over 17 whole dayes without any meat and drink before his death but he never wholly wanted a daily urine although a more sparing one and by degrees a more red one departed from him From whence I conjecture that there is in the Kidney an exchangeative faculty of the blood into urine and the which faculty I elswhere in the Treatise of the Dropsie do studiously prosecute no otherwise than as a Wound doth of the blood prepate a speedy and plentifull Sunovie or gleary water Therefore the urine for the last limitation of it self requires and borrowes a virtue from the Ferment which the Kidneys do inspire into the womb of the urine No otherwise than as the Liver inspires the faculty of blood-making into the veines of the Porta and knittings of the Mesentery Wherefore the whole Chyle of the stomach doth in the same place presently dissemble blood in its colour But the plainly Lord-like power of the Kidneys over the veines I elsewhere prosecute concerning the Dropsie But although the Ferment of the Kidney serving for the ministery of the whole entire urine be as it were the digestion of a certain Bowel yet it is not reckoned amongst the number of digestions because it concerns the concoction of a superfluity but not of a nourishment For since every transmutation which proceedeth by digestions hath its own Medium's or proper Ferments which are fit for a new Generation also the Kidney begins to imprint its own Ferment on the Creame presently assoon as it is stayed at the ports of the Liver Through the vigour of which Ferment the urine sequesters it self from the venal blood in its native properties And although that blood be not yet coagulable yet the liquid from the liquid do there separate themselves The Mysterie of Sanguification or Blood-making is indeed homogeneal simple and altogether single and so included in Sanguisication alone yet a separable unlikeness ought to be bred in the Cream presently in its entrance of the Port-veine For else the blood while it attained a vital condition in the Liver would undecently be defiled with the blast of the Ferment of the Kidneys But that the urine is naturally salt and from whence that saltnesse is unto it thou shalt find elsewhere concerning Digestions But here let it be sufficient to have given notice that as much of an acide salt as is bred in the Chyle under the first digestion so much passeth over into a salt salt by a substantial Transmutation in the second I have now pointed out the womb of the Urine and Stone beginning I have also declared the wonderfull property of the Spirit of Urine in coagulating and stonifying From thence also it now is sufficiently manifest that if the spirit of urine happens to flow by a Retrograde motion through the Liver into the Port-veine and from thence to be expelled as an unaccustomed stranger through the Mesentery into the Bowels that it shall there also easily coagulate unwonted stones and the which Paracelsus calls congeoled but not coagulated ones because they ascend not unto the hardnesse of the Duelech of Urines the which are confirmed from their mother-matter a muscilage But if indeed the spirit of urine be carried upwards or downwards through the hollow veine it by a faculty proper unto it self estrangeth the spermatick and muscilaginous nourishment of the similar parts into a more hard compaction from whence at length Scirrhus's quartane Agues and also divers obstructions do arise the which surely they do vainly endeavour to brush away by Jeleps or Apozemes Lastly the Gaul is nourished by the venal blood its Neighbour whereinto if the spirit of urine shall wander out of its own womb stones are presently bred also in the Gaul For whatsoever enters into anothers harvest becomes
necessaries of its own Constitution from excrements Yea it should rather follow that seeing the Leprosie is such an abundant productress of salt in the excrements the venal Bloud also shall not want its own salt Even as while there flowes a continual Sunovie or gleary water and that plainly a salt one out of ulcers the remaining bloud doth not therefore want its salt or sense is not diminished in the flesh but rather encreaseth the pain and sharpness So also in the Dropsie a salt water doth sometimes forthwith extend the Abdomen or neather Belly yet do not dropsical persons want the sence of Touching For Paracelsus elsewhere defineth the venal Bloud to be the meer Mercury of man from which those excrements are sequestred in the shew of a putrified sulphur and likewise of a Whey-ie unprofitable and superfluous salt Elsewhere again as being unmindfull of himself he defines the Bloud to be the salt of the Rubie As though salt were the Tincture of the Rubie or that the Tincture of the Bloud were from a salt For he makes his three first things mutable at pleasure no otherwise than as the Humourists do accuse their Humours and Heats at pleasure and which more is do say that the same are the causes of Diseases and Death and also the Authors of sensation and motion Fye must we thus sport at pleasure with Nature Diseases the Bloud and Death of our Neighbour For Medicine is plainly a serious thing and man shall at sometime render skin for skin For salt doth not appear in the Bloud flesh solid parts c. except in the last and Artificial separation of those Beginnings after Death and that indeed by the fire To wit after that the sense of Touching hath been a good while extinct Those Dreams of the principles do not serve for the Speculation of motion and sense A mark imprinted by the Devil on Witches is wont to bewray these because the place of the Brand is voyd of feeling for their whole life and that mark being once impressed hath its own natural Causes of unsensiblenesse after the manner of the Leprosie yet enrouled in a certain and slender Center For the Witch her eyes being covered if a Pin be in that place of the Brand thrust in even to the head that prick is made without feeling At leastwise that place should by a wonderful priviledge be preserved all her life time without salt and putrefaction seeing that otherwise the life according to Paracelsus is a Mummy with a comixture of the Liquor of Salts Far more sound therefore is the doctrine of Hippocrates which decreeth the Spirit or aiery and animal flatus or blast to be the immediate instrument of Sense Pain Motion Pleasures Agreement Co-resemblance Attraction Repulsing Convulsions or Contractures Releasement also of any successive alterations whatsoever so that it appropriates to self sensible Objects and from thence frameth unto it self Sensations themselves For it happens that if by chance that Spirit be busied by reason of profound speculations or madness that the body doth not perceive Pains Hunger Cold Thirst c. For I remember that a Robber deluded the torture of torment by a draught of Aqua vitae and a piece of Garlick the which he at length wanting confessed his crimes But the astonishment and unsensibleness of the Leprosie is in the habit of the flesh and sinewes subjectively or as in their Subject but not in the compass of imagination but effectively and occasionally in a certain poyson But that bloody Anodynous or stupefactive ice and well nigh mortifying poyson is communicable and effluxive through a horrid and stinking Contagion whence the holy Scriptures command the Leprousie to be severed from the company of men But this icie poyson begins from without and therefore they feel inward pains and likewise external cold and heat yet not wounds or a stroak The Mange and Scab is manifold and the Pox or soul Disease infamous through a defiling poyson But they differ in kind as well through the nature of the poyson as the diversity of Subjects For indeed the Scab infects only the skin so as that the skin cannot turn the nourishment designed for it self into a proper nourishment but it translates the most part thereof into a salt and contagious liquor to wit the which is of the property of an itchive and nettlie or hot stinging salt c. Therefore scabbedness doth not require internal remedies but only local ones which are for killing of that itchive salt But the Pox doth chiefly affect the venal blood with a biting mattery and putrifying poyson But the Leprosie doth chiefly infect the inflowing spirit with an Anodinous icie poyson Indulge me Reader that through the scanty furniture of words I am constrained to use an illusion unto names Because as the essences of things are unknown to us from a former cause and therefore proper names do fail those essences we are constrained to boâ—â—ow and describe the conditions of poysons in diseases from the similitude of their properties that if not by reason whereof it is yet at least because it is the definition may proceed from Cousin-Germane Adjuncts or Properties So I say that the Poyson of the Falling Evil is a be-drunkenning sleepifying and also a swooning one together with an astringency neither therefore is it contagious because intrinsecal and not fermental so the Leprosie hath an anodynous or stupefactive Poyson not indeed a sleepifying one but an icie or freezing poyson well nigh mortifying together with an infection of the sensitive spirit and therefore mightily contagious especially in a hot and sudoriferous or sweaty Region For even as cold takes away the sense of touching by congealing and driving the faculties inward so also the Leprosie hath chosen to it self and prepared an anodynous or benumming poyson not a coolifying and sleepifying but by another title a Freezing one no otherwise than as Kibes or Chilblanes are bored with Ulcers as if they were scorched with fire the which notwithstanding do oftentimes happen unto those before or after winter who all the winter in the Chimneys felt no cold The poyson of the Leprosie therefore doth in this respect co-agree with cold effectually although not in the first Elementary quality thereof neither therefore doth it also totally mortifie after the manner of a Gangreen but only the part which it sealeth with the Ulcer Yea neither also doth it straightway extend it self far from thence because it is from a conâ—stringent icie poyson the Author of unsensibleness But it is of a difficult curing by reason of its freezing and almost mortifying Contagion and that an oppressive one of the sensitive spirit because as it is intimately co-fermented with the sensitive spirit while it hath issued forth unto the utmost parts therefore it is difficultly taken away unless by remedies which have access unto the first closets or privy Chambers of us to wit that so they may confirm the spirit of life whereby it may overcome
stir up a pain or averseness from thence conceived in its injured Center The Spirits therefore inserted in the Joynts ought readily to serve the necessities of the Members without consultation and recourse had unto the Brain seeing not the Brain but the Soul it self being every where present doth immediately feel For there was need of excessive swiftness for the averting and preventing of hurtfull things therefore to send a Messenger unto the Brâ—in had been inconvenient I grant indeed that the pain of the Intestine drawes other parts into a consent and resolves them either with a stubborn Palsie or contracts the parts serving for voluntary motion that the Kidney being pained the stomach is nauseous and begins to vomit the Bowels are writhed and the Thigh placed under it is astonied That the Nail of ones Hand paining stirs up a remote kernel For truly the presence of the Soul confirmeth but doth not take away a consent of parts Therefore that consent in paines is forreign unto pain and by accident neither therefore doth it touch at or estrange the essence or cause of pain Because that Consent is latter unto pain and therefore also separable from it Therefore all the particular Spirits of the parts do feel without the commerce of the inflowing Spirit As in the Teeth and in new flesh being restored in a hollow Ulcer For because the parts do on both sides live in their own quarter Sense is according to the diversities of the Organ and therefore there are many paines con-centred in Seasons and they answer unto the unequalities of the Moon because they are centrally received in the Spirit which is Astral unto us Again Neither the venal bloud nor the very bloud of the Arteries are strong in Sense and an animal Touching although they being even hunted out of the Vessels do Sympathetically feel because they flourish onely with influous Spirit Therefore it hath been hitherto questioned by Divines whether the venal bloud be informed by the Soul I suppose therefore under the Correction of a better Judgement That nothing is informed by the Soulof a living Creature which doth not partake of the sensitive Soul that is that nothing is informed by the Soul which doth not feel by the Spirit implanted and quickned in the parts Because informing argues of necessity life in the living Creature as also Life argues a sense or feeling at least a dull one such as is in the Bones and Brain But if indeed meates in the stomach an abounding of Seed in the seedy Kernels Hunger yea and the Urine do produce their own dreams in the Soul and stir up the Soul under sleep according to their pleasure Yet it followes not from thence on the other hand That therefore the Soul informeth the food or the urine For although the Soul shall feel urine abounding and pressing it yet this urine doth not feel its own Objects For the Soul also feels a pricking Knife the which notwithstanding it doth not inform That therefore any thing may be informed by the Soul it is necessary that it lives and feels as it were the subject of the life it self Sense therefore and pain are in the parts or things conteining subjectively but in those conteined objectively onely Yea although things conteined are intimate with us and after a most near manner vital yet in respect of their being things conteined and of the sensitive Soul they are as it were external Notwithstanding it is not sufficient to have said with the vulgar That a hurtful cause is painful yea nor is it sufficient to know that the Sensitive Liâ—e doth primarily feel and from thence the spirit implanted in the parts and at length the stable Organs and so indeed that the Sense testifies of the presence of that which is hurtful seeing these things the Schools and the common people have after some sort known But it ought more manifestly to appear what may immediately cause pain and after what sort Pain may be made in feeling As to the first a Needle pricks and from thence is pain A litte Bee stings and wounds like a Needle But both of them do pain after a far different manner Therefore the solution or dividing of that which held together it self otherwise common in both prickings doth not primarily cause pain For truly the dividing or that which held together effects no other thing in respect of it self than a Non-solution The which in leprous affects and in the Palsey is without Sense and Pain But if indeed the solution of the Con-tinual causeth pain or doth not that is to the knife by accident neither doth this touch at the Solution primarily except in the condition of an occasion without which it is not therefore because the stinging of a Bee causeth another manner of pain than an equal solution that is made by a Needle surely it dependeth on a more piercing judgement of Sense or Feeling And so it is even from thence presently manifest that the Sensitive Soul it self doth immediately feel censure and judge of the Object of Pain But Sense in the Schools is said to be made passively even as motion actively But I have already shewn that Sense is made by a power or by a primary sensitive Being through action Although the Members do suffer subjectively through the application of sensible Objects Therefore Sense or Feeling is made actively because the Act of feeling it self is an active censure of the Soul But in as much in the mean time as the members do suffer seeing that is unto the act of feeling by accident it cannot hinder but that feeling is made sensitively There is indeed the same proper agent in that sensitive action of Sense and Pain because the Agent it self is the Soul And Sense or Feeling differs from pain by the judgement of the Soul concerning sensible Objects And so Sense is of the Soul it self to wit its action but not its passion The Schools indeed have known with the common people that violent causes do bring on Pain even as also that the water is liquid But to have shewn the internal animosity or courage of the sensitive faculty and to have manifested pain in the root that they have not yet hitherto been intent upon To which end the following consideration doth conduce Live flesh is most easily scorched and is excoriated or flead by boyling water But dead flesh is the more slowly burnt And there is a different scorching if a live hand and that of a dead Carcase be burnt For truly the former burning stirrs up bladders with the least fervency of heat so as that the same happens even under the Sun But the latter burning parcheth the flesh no otherwise than if it were roasted namely without little bladders and excoriation The Schools also have not yet registred that difference because neither have they heeded it And perhaps they will say that it is more easie to make hot things already heated and that therefore live flesh is the more
the scope of pain Because they are onely abstracted Names and for the most part not in the least point conteining the cause thereof even as I have demonstrated in the Treatise concerning Diseasifying Causes as it were in the combating place of exercise For in the Urine-pipes for an Example in the tearms of the Disease of the Stone there is no necessity dependency of Dominion Clients-ship Usurpation Possession Custome and no community of the Pipes and Excrements with the bowels or stomach For if when the left side of the Throat is in pain not so much as the right side thereof in such an angiport or narrow passage be now and then afflicted why shall we not deservedly suspect the nearness and dependency of parts which are unlike and differing in the Ordination of their Offices and Scituation It is therefore sufficient hitherto that all pain the author of a Convulsion or Contracture presupposeth a hatefull Guest For there are also unpainfull Contractures as before concerning the Cod and the which draw their original not so much from pain as from meer trouble But painfull Convulsions are made from Hostile Causes For so Those things cause paine which smite the Spirit called for the Soul Sensitive with sharpness brackishness or degrees of heat or cold But the most intense pain is from fire and then from Alcalies and corroding things because they are the nearest to fire after that from austere or harsh brackish and four things because they are the nearest to Contracture Presently after from salt things then next from sharp things and lastly from some bitter things But from poysons as such cruel pain ariseth the which in the Plague is ordinary and because so great pain oft-times ariseth without sharpness a Truth is denoted To wit That pain issues from the judgement of the Sensitive Soul For Corrosives since they gnaw the sensitive Soul it self they wast the parts themselves like fire But Alume Vitriol Aqua Fortes's next the juyce of unâ—ipe Grapes and also any sharp things as they do by themselves crisp and pull together the Fibers of the Organs therefore such Excrements are Convulsory and painfull There are also Alcalies which sleepifie paines To wit in Cases where they break the greatest sharpnesses of Putrefactions For under the Dog-star while as Fleshes threaten corruption at hand the Broaths of fleshes are made sharp with an ungratefull savour whence in the Gout Colick and gnawing and putrifying Ulcers I conceived paines to proceed at first from a sharpness Likewise the sensitive Soul at first feeles pain the which being at length accustomed waxeth the less wroth even so as an accustomed Horse refuseth Sâ—urs For Nature in her self is wholly furious and Sumptomatical and being by degrees accustomed to paines waxeth mild Wherefore Self-love and Revenge are before or more antient than sense or feeling because they are intimately in Seeds in the bosome of Nature before Sense For the Characters or Images of anger agony fear revenge and sorrow do bring forth Convulsions like to those their own Idea's For from the knowledge whereby a Mouse abhors a Cat not before seen the Spirit being provoked is stirred up into anger fear c. The which by its own Idea uttereth its fury on the members as it were by a Brand. 1. The hand waxeth cold because the heat there cherished by the Life is extinguished by cold but not that the vital Spirit retires inward as having left the arterial bloud whch it had married and much less that heat as a naked quality passeth departeth and returneth inward as it were in a Comedy 2. The heat being now diminished cold also persisting the cold waxeth strong and then Sense in the hand is stupified For the sensitive abstracted Spirits are pressed together To wit those which are in the sinewes but not those which are in the Arteries because the Spirit hath the more firmly married the arterial Bloud and it is the property of the Veines even after death to preserve the Bloud from Con-cretion or Coagulation For the vital Spirit is sustained from behind by the fewel or cherishing warmth of the heart as much as may be and therefore in that stupefaction Life is as yet deteined 3. Motion languisheth in the Hand because the Spirits being grown together in the flesh seeing they are not sufficiently nourished from behind by the heart they by degrees perish and by degrees are altered 4. And then together with the perishing of Motion Sense also is extinguished To wit while the Bloud being chased out of the Veines threatens a clotting Life as yet remaining 5. And so at length the joynts are by cold totally deprived of Life To wit when as the venal bloud hath now departed into Clots and dyed Therefore in the third and fourth degree aforesaid pain springs up in the Hand being heated For as the Heart inspires a new sensitive Spirit from behind the which while it takes notice of death to be readily at hand it being as it were enraged in the same place presently frames the Idea of its own indignation and so puts off its native sweetness or Complacency Even as in the Treatise concerning diseasie Idea's in the work concerning the Rise or Original of Medicine I will more clearly demonstrate So the sensitive Spirit which was not trampled on by cold but repulsed by pressing together in its return stirs up another Idea of its own indignation and another pain as it were like that of the pricking of a pin Let the Reader in the mean time pardon me in that I ought to borrow the Name of an Icy or freezing Poyson without the necessity of fore-going Cold For I call not that an Icy poyson as if it were made cold as I have already spoken concerning the stupefying astonishment of the Hands but I call it a cooling and also a stupefying poyson and that which takes away sense and motion Therefore the similitude of the Name draws its Original not from the Root but from the Effect And last of all in this By-work for a Conclusion of this Work and Sensation Let us meditate at least of the Remedies of Physitians in the Apoplexy in astonishment or beâ—ummedness giddiness of the Head in the Catalepsie Catochus Coma Convulsions plucking of the Eyelids Eyes Tongue and Lips For thou shalt find that presently cutting of a vein and a Clyster are prescribed They doubting in the mean time Whether the dung of the Fundament may pluck the Tongue and Lips in the mouth may likewise stamp drowsinesses and astonishment in the sick As it hath brought forth blockishnesses and neglect in the Physitian Or indeed whether these arise from the venal bloud therefore they are presently intent upon both at once And then on the day following they administer purging things And thirdly as being full of uncertainty after Rubbings they provoke Sweats For their Succours are universal because others are wanting and they are ignorant of such And therefore their total usual Medicines are general
some other place namely in the heart alone Again from the same position it followes that that there may be a Fever it is not-required that the offending and feverish matter be enflamed but some other inflameable thing primarily residing in the heart and from thence slideable throughout the whole body For this inflameable body I together with Hippocrates call the spirit which maketh the assault But this last matter I have brought hither not from the minde of the Antients but it is extorted and by force I have commanded it to be granted me Whereof in its own place when I shall discourse of the efficient cause of Fevers At least wise that being now violently begged it followes that the peccant matter of Fevers is not properly enflamed neither that it is in it self primarily or efficiently hot nor indeed that it makes hot besides nature if the first inflameable body ought to be kindled in the heart Therefore neither is the peccant or offensive matter in a Fever hot beyond or besides the degree of nature But that which is kindled in the heart was not kindled before the comming of the Fever and so it every way differs from the peccant matter in Fevers At length it is also from hence fitly concluded that in whomsoever they intend to slay a Fever by cooling things as such they do not intend to cure by a removal of the causes by a cutting up of the Root and a plucking out of the fountaine and fewel of the Fever but only they intend to take away and correct the heat which is a certaine latter product entertained with-out the feverish matter To wit they apply their remedies unto the effect but not unto the cause For truly the heat of Fevers is kindled in the Archeus which maketh the assault and the root of Fevers is the peccant matter it self They have regard therefore only unto the taking away of the effect following upon and resulting from the placing of that root for the sake whereof the Archeus is enflamed not indeed by the root but by heat drawn from elsewhere while as indeed he enflames himself by a proper animosity and by his own heat being beyond a requirance extended unto a degree wherein he is wholly troublesome as he is enlarged beyond the amplenesse of his own necessity Foâ— neither must we think that any heat is so in a hateful feverish matter which with me they name the offensive one that it afterwards makes feverishly hot the whole entire body For truly that for which every thing is such that very thing they will have to be more such And then also because every calefactive or heating agent doth throughout its own specie's more strongly act on a near object than on an object at a distance wherefore if a feverish matter should make the other parts hot by its own heat it should of necessity be that the center or nest wherein that peccant matter of a Fever is received should be first roasted into a fryed substance before that any distant object should be made hot thereby Yea if the peccant matter should be hot of its own free accord and the Fever should be that meer heat besides nature every Fever as such ought to be continual nor should it have intermission until that all the offensive matter were wholly consumed into ashes Neither therefore should there be any reason of a repetition or relapse seeing the peccant matter should even from a general property always make hot for the consuming of it self And moreover a dead carcase also should be hot as well after death and be more ardently tortured or writhed with a Fever than while it lived because the same matter in number from the obedience whereof death happens even still persisteth in the dead carcasse and seeing they suppose it to be hot by a proper heat of putrefaction and since it is more putrified after death as also after death more powerfully putrifying and affecteth more parts co-bordering upon it than while it lived therefore also it should be more actually hot after death than in the life time But surely this errour is bewrayed For a Fever which made a live body hot ceaseth presently after death and all heat exspires with the life The which ought to instruct us that the heat of a Fever is not proper unto the peccant matter or its inmate and that the heat of the offensive matter doth not efficiently and effectively make hot in Fevers Therefore it is perpetually true that the peccant matter makes hot occasionally only but that the Archeus is the workman of every alteration and so by this title that which efficiently primarily immediatly always every where maketh the assault and that he alone doth not make hot according to the maxime Whatsoever utters healthy actions in healthy bodies that very thing utters vitiated ones in diseases For that spirit heats man naturally in health it being the same which in Fevers rageth with heat For example The thorne or splinter of an oake being thrust into the finger and actually and potentially cold presently stirs up a heat besides nature in the finger Not indeed that hot humours do flow thither as if they being called together thither by the thorne had exspected the wound of the splinter and the which otherwise as moderate had resided in their own seates For truly the blood next to the wound first runs to it and preventeth the passage for other blood coming thither And that blood also by it self is not hot but for the sake of the vital spirit Therefore the inflamation and swelling together with an hard pulse pain and heat do proceed from the spirit alone causally but from the infixed thorn occasionally only Surely it is an example sufficient for the position manner knowledg and cure of a Fever To wit the cause offending in a Fever is not hot of it self but it makes hot only occasionally and upon the pulling out of the thorne or occasional cause health followes The Archeus alone every where effectively stirs up the Fever and the which departing by death the Fever ceaseth with it Therefore heat is a latter accident and subsequent upon the essence of a Fever For indeed the Archeus enflames himself in his endeavour whereby he could earnestly desire to expel the occasional matter as it were a thorne thrust into himself But whosoever takes away this thorne whether that be done by hot meanes or by temperate ones or at length by cold ones he takes away the disease by the Root and it is unto nature as it were indifferent Because for that very cause the animosity of the Archeus is appeased and ceaseth Wherefore heat however it being besides nature increased may be a token of Fevers yet it is not the Fever it self neither therefore must we greatly labour about it in time of healing For from hence Hippocrates hath seriously admonished that heat and cold are not diseases as neither the causes of these but that the causes to wit the
treasure of life If therefore the life it self cannot preserve its own seat and treasure from corruption as long as it is in the veins when shall it preserve it and how shall it ever be free from corruption And likewise if the life doth not preserve the blood from corruption wherein it glistens after what manner shall the bones be preserved The veins therefore are ordained by the Creator that they may preserve the blood from corruption because the life is co-fermented with the blood of the veins Therefore under this Question the ornament and appointment of nature goes to ruine or the whole order of healing hitherto adored by Physicians falls to the ground But be it so by what sign do Physicians judge of putrified blood Is it not from the more white black yellow somewhat green or duskish colour Is it not from a slimy gross watery thin matter And lastly Is it not from a consistence not threddy or fibrous scarce cleaving together c. But I declare under the penalty of a convicted lye if any one will make tryal that I have examined the bloods of two hundred wanton countrey and healthy people in one only day and many of them were exceeding unlike in their aspect colour matter and consistence many whereof I distilled and found them to be alike profitable in healing For our Countrey Boores are wont at every Whitsontide to let out their blood whereby they might drink the more largely For although many of them seemed to be putrefied others cankery or black chole-ry yet especially the Countrymen from whence they had issued were very healthy Therefore they confirmed by the cause the tokens of corruption not withstanding them that their bloods were not any thing estranged from the nature of a Balsame Wherefore I have laughed at the Table of judgements from the beholding of blood let out of the veins and so I confirmed it with my self that the venal blood is commanded by Physicians to be kept that at least in his regard they may reckon one visit to the sick For if the corruption of the blood hath any where place and betokeneth the letting forth of it self from that Title surely that must be in the Plague But in the Plague the cutting of a vein is destructive Therefore there is no where putrefaction in the blood of the veins and a fear lest the putrefaction of that blood should prevail and by consequence the scope of letting out the blood is in this respect erroneous I suppose also thirty men to be oppressed with an equal Pleurisie but ten of them to pour forth blood out of a vein apparently vitiated for the blood of those that have the Pleurisie is like red wine whereunto clots of Milk have a Conflux but the remaining twenty I will cure without shedding of their blood It is certain in the mean time that those twenty have their blood no otherwise affected than the ten whose vein was cut And again That if in those twenty that were cured a vein be opened their blood shall be found rectified restored into its former state and far estranged from a pleuritical errour Therefore the blood of him that hath a Pleurisie is not corrupted although it may seem to be such The which I prove Because from that which is corrupted or deprived of life there is not granted a return unto life health or an habit Therefore black blew or wan green c. blood do not testifie of its corruption but they afford signes of its fermental angry heat or turbulency alone For first of all if the more waterish and yellow blood should betoken a vice the arterial blood should be far worse than the blood of the veins which thing is erroneous For the blood of the veins is no otherwise distinguished by the aforesaid signs than as wine is troubled while the Vine floureth for it is not therefore corrupted because the tempest being withdrawn it voluntarily cleers up again So likewise a Fever doth variformly disturb the blood and discolour it with strange faces But these masks cease the Fever being taken away Truly I am wont to compare the Lookers into the blood unto those who give their judgement concerning Spanish Wine and who give their thoughts in beholding of the urine But they will say If putrefaction be not in the blood why then doth purely red blood leap out of a vein at the third and not at the first turn or at the first and not at the third turn But that argument at least convinceth that one part of the blood is more and sooner disturbed than another not the whole or all at once For it is certain that nature tends by degrees in a lineal path unto the perfection appointed for her Therefore that the blood nigh the heart is more pure than that which is about the first shop thereof Therefore they say and err therein That a Tertian as well as that which is Continual as that which is renewed by Intervals consisteth of yellow Choler a Quartan of black Choler as also a Quotidian of phlegm but putrified ones For why was it of necessity to suppose these Humours the which I have elsewhere demonstrated to be feigned ones to be putrefied seeing they confess a non-putrefied Sunochus to be continual and more cruel than the three aforesaid Fevers Which particulars surely if they are compared with the definition of Fevers proposed now of necessity the blood in every Sunochus or continual Fever and the vital spirit in a diary Fever shall putrifie the life remaining to wit they shall attain the bound of putrefaction And then seeing the Schools confess that such putrified humours do not consist in the sheath of the heart and that therefore they are not primarily inflamed in a Fever and so by consequence that putrefaction is in vain required for a feverish heat to be kindled in the heart If therefore putrefied Humours do enflame the spirit in the heart from far that thing shall by every law of nature be made nigh before afar off and they shall the rather or more fully enflame all the blood that lyes between the heart and themselves with the heat of Putrefaction and so all Fevers shall of necessity afford a putrefied continual Fever Wherefore neither shall a Quartan Ague stop its course and repeat its return if the same putrefied matter thereof waiteth safe in the Spleen for a years space Gangrens certainly teach me that nothing of a putrefied matter for every putrefied matter is dead can long persist without a further Conragion of it self Neither do I apprehend how the Archeus of life it self shall putrefie that it may give satisfaction to Galen for a diary Fever But if they understand a diary Fever to be the daughter of that Putrefaction which at length is implanted in the spirit of life But thus all Fevers in the Schools should be Diaries Again If a diary or one dayes Fever be the daughter of Putrefaction therefore Putrefaction is presupposed to be
fermented to the spirit of life From whence there is a relapse unto the same straights But if they understand Putrefaction beginning onely or a Disposition unto Putrefaction and that the Heat is an Effect of Putrefaction therefore it followes that a diarie Fever shall have onely a Disposit on unto Heat but not a true heat even as that neither therefore shall it be a true Fever But the Schools require a formal and absolute putrefaction that they may find out the cause of a feverish Heat Having forgotten that then heat shall be an effect of the Putrefaction and not of the Fever and so they shall constrainedly distinguish Heat from a Fever For why seeing a non-putrefied continual Fever is a true Fever without putrefaction and by consequence ought to be without Heat In the mean time they by little and little lay aside the fear of heat neither must we in healing employ our selves thereabout while as a greater dammage is to be feared from the contagion of putrefaction in those things which have a co-resemblance And therefore it would be better to divert the putrefaction than vainly to have smeared over a Fever with cooling things But surely whatsoever things resist putrefaction are hot For Myrrhe preserveth the dead Carcases of Aegypt for now two thousand years The which otherwise with Succory Plantain and their Coolers had putrified long since Therefore the putrefactions of putrefied Humours likewise of the blood and spirit are so like unto Fables that I should scarce believe that the Schools spake in earnest unless they did fatally even unto this day confirm those Positions by the practical part For a Conclusion I will as yet add one thing Whatsoever hath been once corrupted in the body never returns again into favour but the blood of the veins however corrupted it may seem to be returns again into favour Therefore it was not once corrupted The Major proposition is proved because Corruption in us is an effect of the sequestration of vital dispositions and so it presupposeth a privation and death of the corrupted body or matter it self The Minor proposition is proved by those who are cured of the Plague Pleurifie and a Fever without the drawing out of blood And likewise if the blood be ever to be reckoned putrefied or corrupted while existing in the veins that blood shall especially be that of the Hemeroides but this is not corrupted although it be as it were almost hunted out of the veins Therefore the blood is never to be reckoned putrefied in the veins Whole Chyrurgery proves the Major proposition concerning Ulcers bred from an accidental happenning of the Hemeroides or Piles But I prove the Minor because I compound or compose a mettal A Ring made whereof if it be carried about one the pain of the Hemeroides is taken away in the very space of the Lords Prayer and the Piles as well those within as without vanish away in twenty four hours space how greatly soever those veins may tumefie or burgen Therefore that blood is received into favour and they have themselves well at ease That Ring also prevails in the strangling and motions of the womb and very many Diseases The Description and manner of composing whereof I deliver in the Treatise upon those words In Words Herbs and Stones there is great vertue where I speak of the great vertue of things CHAP. III. The Doctrine of the Antients concerning Circuits is examined 1. The causes of Feverish Circuites in the Schools 2. The first errour 3. Galen is accused of errour 4. A quaternary of humours why suspected 5. The great and stubborn blindnesse of the Schools 6. Galen is hissed out of the place of intermitting Fevers by many perplexities issuing from thence 7. An account of Choler necessary for the Fit or comming of a Tertian Ague according to the Schools 8. He is refuted 9. From their Suppositions it is concluded that there cannot be a Plethora in a Fever or Ague on every other day 10. A begging of the principle in the Galenists 11. Galen being ignorant of Anatomy hath copied out many books concerning Anatomy 12. Unhappy Speculations of healing invented by the Devil to the destruction of Mortals 13. An argument on the contrary drawn from Cases or Receptacles 14. That yellow and black Choler are not entertained in the Spleen and little bag of the Gawl 15. Against Astrologers who derive the Circle of a Fever on the Stars 16. The similitudes aforeread in the Schools do not suqare 17. Some arguments against the Doctrine of the Schools 18. The desert of Fernelius 19. The rashness and unconstancy of Paracelsus 10. That man is not a Microcosm or little world if the holy Scriptures are to be obeyed 21. Paracelsus deceived THE Shools say the causes of set Circuits are to wit because as much Phlegm is daily generated as there is of Choler every other day and as there is of black Choler every third day I gratulate the language of our Countrey which would willingly want these same names drawn from a Grecisme But the Schools do not thus teach the effective cause but only the remote cause which they call that of Sine qua non or that without which it is not Therefore I am deservedly angry that the Schools have not feigned a fifth Humour for a Quintan Ague nor an half and a one and a half humour for the Fever Epialos and for Semite-tians Likewise that they have neglected a doubled yellow Choler for a double Tertian nor that they have made mention of a doubled black Choler for a double Quartan That they have not invented a wandring and uncertain humour for a wandring Fever or Humours continuing and uncessantly substituted for continual Fevers exasperating themselves every day every other day or every third day And lastly a slow humour for a slow Fever At leastwise they ought to have explained if putrifying blood be changed into yellow Choler why it is wholly converted into corrupt Pus Why doth not purulent thick or mattery blood cause a burning Fever in a Consumption of the Lungs and why do not yellow expectorations or spittings out of the breast produce a Tertian but an Hectick Fever and that presently after meat Wherefore a Quaternary of Humours for so great a Catalogue of Fevers and other diseases being as yet daily increased ought to be suspected of every one But as to what belongs unto the seat of the putrified humours of Fevers Galen is so alike stupid herein that it had shamed me to lay open his errour if the Schools did not as yet to this day stifly defend the same unto the destruction of Mortals they craving respect rather from Antiquity than from the Truth as if the fountain of Wisdome were drawn out in Galen who that he might find the causes of a set trembling in Fevers hath writ nothing but old wives Fables the which as oft as I call to mind I ingeniously admire that so many wits could subscribe thereunto ever since
having Remedies besides the Diminishers of the body and strength all which I will peculiarly touch at For indeed according to the consent of Galen in every Fever a Hectick one excepted cutting of a vein is required Therefore for the Schooles and custome of this destructive Age I state this Syllogisme Phlebotomy or Bloud-letting is unprofitable wherefoever it is not shewn to be necessary or where a proper Indication is wanting unto it But in Fevers it is not signified to be necessary Therefore Bloud letting in Fevers is unprofitable The Major proposition is proved because the end is the chief Directress of Causes and the Disposer of the meanes unto it Wheresoever therefore the end sheweth not a necessity of the meanes things not requisite are in vain provided for that end especially where from a contrary betokening it is manifest that the bloud is not let out without a losse of the strength such meanes therefore are rashly instituted which the end shews to be vain unprofitable and to be done with a diminishment of the strength But the Minor proposition Horatius Augenius de monte Sancto profesly proveth in three Books Teaching with the consent of the Vniversities That a Plethora or a too much fullnesse of the veines alone that is the too much abounding of Bloud is the betokener of Phlebotomy nor that indeed directly for the curing of Fevers but for the Evacuation of a fullnesse But a Plethora never subsisteth in Fevers therefore Bloud-letting is never betokened in Fevers and by consequence this is altogether unprofitable The Conclusion is indeed new and Paradoxal yet true Which thing therefore for that cause shall be therefore to be proved by many Arguments Galen himself proves the Subsumption Teaching That at every fit of Fevers more Choler is pufft away than is generated in two dayes In the mean time the other members do not cease to be nourished with accustomed bloud That is besides the consuming Caused by the Fever they also consume their own allotted quantity of wonted Bloud The which in the foregoing Chapter from the humour cast up by vomit I have reduced into a Computation But now that very thing is to be pressed with a greater connivance Wherefore if in him that is in good health eight ounces of bloud are daily made it must needs be that as many also are daily spent for nourishment or otherwise that a man should soon swell up into an huge heap What if therefore eight ounces of bloud do daily depart from him that is in good health certainly the Fever shall consume no less Therefore seeing there is none or but a little appetite and digestion of meats and sanguification of necessity also too much abundance of blood if there were any at the beginning shall fail presently after two dayes and the betokening thereof shall cease for the letting forth of bloud in him that hath a Fever But that presently in Fevers there is no longer a Plethora as many do see this as do undergo ulcers by a Cautery To wit the which presently after Fevers are dryed up nor do they afford their wonted pus But first of all we must take notice that the Strength or Faculties can never offend through abundance not so much as in Mathuselah so neither doth good bloud offend through a too much abounding because the vital Faculties and Bloud are Correlatives Because according to the Scripture the Soul or vital Spirit is in the blood By Consequence therefore there can never be a Plethora in good blood But on the other extream I have demonstrated in a foregoing Chapter That corrupt blood is never conteined in the veines therefore if there be ever any possible plethora of the veines that ought to consist in a middle state of the bloud between a corrupted and very healthy one whether we consider the same state of decay and neutrality or next as it is mixed of both at leastwise the Galenists may remember that good proceeds from an entire cause but evil from every defect And so that this state of the blood is not called a Plethorical or abounding one but a Cacochymical one or state of a bad juyce Nor that it desires the cutting of a vein but rather a Purgation which may selectively draw forth the bad but leave the good And so that by their Positions it is not yet proved That the cutting of a vein is in any wise betokened For according to the truth of the matter I have already shewn before That a state of ill juyce doth not consist in the veins the which indeed is onely a disturbing of the Bloud for the easing whereof an exhausting of the troubled bloud is not so much signified as a taking away of the affect of the Disturber Especially because it is the more pure bloud which passing through the Center of the heart hath obtained its own refinement and therefore that which is drawn out of the Elbow and is first brought forth shall be the more pure but the more impure bloud shal be left within Furthermore since it is now manifest that a Plethora is wanting in Fevers which may a require a letting out of blood and that thing the Schools have after some sort smelt out they have instead of an indication or betokening sign substituted some co-indications or mutual betokenings as if they were of an equal weight with a sutable indication in nature and out-weighing a contrary indication the which after another manner surely seeing it is drawn from a conserving of the strength ought wholly to obtain the Chief-dome altogether by that Title that every Fever is quickly safely and perfectly curable without cutting of a vein For indeed for all so divers putrefactions of retaining Humours and Fevers issuing from thence they presently make use of the one only succour of cutting of a vein because it abundantly as they say succours and is stopped at pleasure By which distinction at least they after some sort defame their own laxative medicines For they say although the cutting of a vein by a natural and one only indication of it self seems to be required by reason of a Plethora yea nor that it doth properly take away putrified humours yet it cooleth it unloads the Fardle of the veins reneweth or refresheth the strength takes away part of the bad Humour together with the good and by derivation and revulsion stops pacifies and calls away the flux of humours made unto the nest of putrefaction wherefore nature feeling refreshment is the more prosperously and easily busied about the rest They are good words saith the Sow while she eats up the penitential Psalms but they do not profit a hunger-starved swine Such indeed are co-indications whereby they perswade the destruction of Mortals to be continued and whereunto I will give satisfaction in order But before all I will have it to be fore-admonished that although in a more strong and full body there is not a notable hurt by letting out the blood yea although the sick may
good to be done as neither should every thing desire to be and be preserved In Science Mathematical indeed it is determined as impossible to proceed from extream to extream without a mean and that Medium wholly denyes all interruption the which if we shall grant in natural things with a certain latitude we shall as yet be accounted to have done it out of hand and that in the best manner And so that neither is it lawful to wrest that of Science Máthematical unto curings I confess indeed that it is not lawful to draw out a dropfie abundantly by an incision of the Navil at one only turn as neither to allure forth all the corrupt pus out of a great Aposteme nor to bring one that is frozen by reason of cold immediately to the Chimney nor abundantly to nourish him that is almost dead with hunger Yet surely a slow and necessary progress of Mediocrity as such or a proceeding from one extream unto another doth not conclude that thing as if nature were averse unto a speedy help Since this betokening is natural nearly allyed pithy and intimately proper unto her self But those things are forbidden because a faintness of the strength depending thereupon would not bear those speedy motions The Schools therefore by a faulty argument of the cause as not of the cause drive the sick from a sudden aid which they have not that they may vail their ignorance among the vulgar with a certain Maxim being badly directed For as often as a Cure can be had without the loss of strength for the faculties do always obtain a chiefdome in indications by how much the more speedily that is done it is also snatched with the greater Jubily or joy of nature Even as also in Fevers I have with a profitable admiration observed it to be done with much delight Therefore in the terms proposed if a Fever be a meer heat besides nature and all curing ought to be perfected by contrary subduers Therefore it requires a cooling besides nature to wit that contraries may stand under the same general kind That is every Fever should of necessity be cured by much cold of the encompassing air especially because the cold of the encompassing air collects the faculties but doth not disperse them But the consequence is false Therefore also the Antecedent Therefore the Schools do not intend by cutting of a vein the cooling or heat but chiefly a taking away of the blood it self and a mitigation of accidents which follows the weakened powers or they primarily intend a diminishment of the strength and blood It being that which with a large false paint they call a more free breathing of the Arteries But I do alwayes greatly esteem of an indication which concerns a preserving of the strength and which is opposite unto any emptying of the veins whatsoever because the strength or powers being diminished and prostrated the Disease cannot neither be put to flight neither doth any thing remain to be done by the Physitian Therefore Hippocrates decreeth That Natures themselves are the Physitianesses of Diseases because the indication or betokening sign which is drawn from a preserving of the faculties governs the whole scope of curing As therefore Reason perswades that the strength is to be preserved so also the blood because this containeth that Hippocrates indeed in a Plethora of great Wrestlers or Champions hath commanded blood to be presently and heapingly let out and that saying the Schools do every were thunder out in the behalf of the cutting of a vein But that is ridiculously alledged for the curing of Diseases and Fevers For he bad not that thing to be done for fear of a Plethora however their veins may sufficiently abound with blood but only lest the vessels being filled they should burst and cleave asunder in the exercises of strength otherwise what interposeth as common between healthy Champions and the curing of Fevers For there is no fear of a Plethora in him that hath a Fever neither that a vein should be broken through exercises and moreover we must note that the emptyings of the blood are on this wise That the exhausting of the strength or faculties which is made by carnal lust is unrepairable because it takes away from the in-bred spirit of the heart But the exhausting which is made by the cuttings of a vein is nigh to this because it readily filcheth away the inflowing Archeus and that abundantly But a Disease although it also directly oppose the strength yet because it doth not effect that thing abundantly but by degrees therefore it rather shakes and wears out the strength than that it truly exhausteth it Therefore the restoring of the faculties which are worn or battered by a Disease is more easie than that of those which are exhausted by cutting of a vein For they who in Diseases are weakened by the cutting of a vein are for the most part destitute of a Crisis and if they do revive from the disease they recover by little and little and being subject to be sick with many anguishes in a long course of dayes and not without the fear of Relapses But they who lay by it with a Disease without cutting of a vein are easily restored and recovering they soon attain unto their former state But if they being destitute of remedies shall also sometimes come unto an extremity yet Nature attempts a Crisis and refresheth them because their strength although it was sore shaken by the Disease yet it perished not as not being abundantly exhausted by the lettings out of blood Wherefore a Physitian is out of conscience and in charity bound to heal not by a sudden lavishment of the faculties as neither by dangers following from thence nor also by a necessary abbreviation of life according to the Psalm My spirit shall be lessened therefore my days shall be shortened And seeing that according to the Holy Scriptures the life glistens in the blood however plentifully thou shalt dismiss this thou shalt not let it forth but with the prejudice of life For the perpetual intent of nature in curing of Fevers is by sweats And therefore the fits are for the most part ended by sweats But the cutting of a vein is Diametrically opposed unto this intention For truly this pulls the blood inwards for to replenish the vessels that were emptied of blood hut the motion of nature that is requisite for the curing of Fevers proceeds from the Center to without from the noble parts and bowels unto the skin But that the cutting of a vein doth of necessity weaken although the more strong and plethorick persons may seem to experience and witness that thing to be otherwise If the sacred Text which admonisheth us That the life inhabiteth in the blood hath not sufficient weight in it at leastwise that shall be made manifest if thou shalt offend in a more liberal emission of blood For the strength and sick person do presently faint ot go to ruine Therefore in Science
able to proceed and whether they hope that bloud being at sometime after what manner soever once putrified in the veines there is aforded in Nature a going back or return To wit from such a privation For let them shew that it is not a contradiction that it is proper to a Fever to defile the bloud it self and for this property to be taken away by the effect to wit by a removal of that which is putrified For if the more impure bloud be at first drawn out of the vein and they repeatingly open a vein in the mean time they prostrate and disturb the Faculties hence also they take away the hope of a Crisis what if then the more red bloud shall flow forth Surely they cry out as if the whole Troop of the Malady were taken away at the first turn and as if the Seat of Fevers had been extended onely from the Heart unto the Elbow but that the good bloud resided about the Liver But I have alwayes discerned evacuations of the last excrements to be fearfull in the Dropsie and therefore much more in a naked snatching away of the bloud which withdrawes in a direct passage the vital spirits from the Heart through the Wound whether that bloud be accounted bad or good or neutral First of all I have proved that as well those things offend in begging of the principle which are supposed concerning a putrified continual and burning Fever as those which are supposed concerning the emissions of putrified bloud Wherefore in speaking according to Numbers I have alwayes found Succours that are made for the snatching away of the strength to be full of deceit as that for a very little ease the Faculties the Porters of Diseases are weakened For even so as drink at the beginning of Fevers seemeth to comfort Thirst for a little space but who is so mad that he would then drink if he knew that the drink would filch away his necessary powers Therefore the ayd of cooling by cutting of a vein is unfaithfull deceitfull and momentany At length concerning neutral bloud which in respect of cutting of a vein is neither good nor evil it is not worth ones labour to speak any thing seeing that which is denyed under a disjoyning may also be denyed copulatively For whether that be neutral bloud which consisteth of a co-mixture of the good with that which is depraved by supposing that to be depraved which is not or that wherein a neutral alteration is introduced for both events the particulars aforesaid do satisfie Lastly That I may cut off the hope that is in Revulsion and so equally take away all co-indications as the wretched privy shifts of obstinacy It is a mad ayd to have cut a vein for this end they for the most part require a plenteous one whether in Fevers or next in the Menstrues for Revulsion because a Feverish matter swims not in the bloud or floats in the veins as a Fish doth in the water but it adheres or sticks fast within to the vessel even as in its own place concerning the occasionall matter I will declare But for the Menstrues in like manner because a separation thereof is made from the whole and that not but by a separating hand of the Archeus But Bloud-letting separates nothing of the separable things because it acts without a foreknowledge of the end and so without choyce But presently after the vessel is opened the more nigh and harmless bloud alway flowes forth the which because other afterwards followes by a continual thred for fear of a vacuum therefore the Menstrues otherwise by the endeavour of Nature collected about the Womb are by cutting of a vein drawn away from thence and go back into the whole Body But if Phlebotomy shall sometimes well succeed in a Woman that is plethorick and full of juyce yet surely in many others it hath given a miserable overthrow For if the Menstrues should offend onely in its quantity while as it is now collected and separated in the veins about the Womb I shall willingly admit of an individual betokening of Phlebotomy and onely in the Case supposed But the Menstrues if it shall flow in a well-constituted Womb it abundantly satisfies its own ends and in this respect Revulsion is in vain although the Supposition supposeth it to be even an impossible thing For Bloud-letting is nothing but a meer and undistinct emptying out of the bloud But the veins being emptyed they out of hand recall unto themselves any kind of bloud whatsoever from on every side Because as they are the greedy sheaths of bloud so also are they impatient of Vacuity or emptiness And therefore the veins that are emptyed do allure the Menstrues designed for utterance That is being in this respect once enrouled by Nature in the Catalogue of Excrements But Derivation because it is a sparing effusion of bloud so it be made out of veines convenient it hath often profited in many locall Diseases and so in Fevers it is impertinent But they urge that the cutting of a vein is so necessary in a Pleurisie that it is enjoyned under a Capital punishment For truly they say that unlesse the bloud flowing together unto the Ribs be pulleâ— back by the effusion of much bloud there is danger least the Pleurisie do soon kill the man by choaking of him Surely I let out the bloud of no person that hath a Pleurisie and such a cure is safe certain profitable and sound None of them perisheth whereas in the mean time under Phlebotomy many do at length perish with a long or lingring Consumption and experience a Relapse every Year For according to Galen Whosoever they be that are not perfectly cured on the fortieth day become Consumptious But I perfectly cure them within few dayes neither do they feel a Relapse Neither indeed have I alone my secrets for this purpose But moreover I have seen a Country man curing all Pleuritical persons at the third draught For he used the dung of an Horse for a man and of a Nag for a woman which he dissolved in Ale and gave the expressed strayning to drink Such indeed is the ignorance of Physitians and so great the obstinacy of the Schooles That God gives knowledge to Rusticks and Little ones which he denyes to those that are blown up with Heathenish Learning We must now see if there be any use of Revulsion in Fevers For indeed since the work of Revulsion is not primarily any other thing than the cutting of a vein whereunto the succeeding bloud is by accident hoped to come and that by the benefit of that thing it should not flow unto the place affected Upon this Position it followes That by such an Euacuation the offensive Feverish bloud so I connivingly speak shall be drawn as dispersed into the veines which otherwise lurking in its own Nest far from the Heart could not so cruelly communicate the Ferment of its own hurt unto the Heart which is to say that it should
it self since it shall not produce any good to it self thereby For that Chyle or juyce being attracted doth as yet want foregoing means whereby it can ever be brought unto the perfection of arterial blood Otherwise the Arteries had drawn unto themselves more vexation but by a little sucking of a forreign liquor than they are able to wear out by long pains for the future I grant indeed that the Arteries do ordinarily and immediately attract a be-drunkening spirit of the stomack which is bred almost in every vegetable which is disobliged from the composed body through art only by vertue of a serment and at length is drawn out by the fire For example If the berries of Juniper are boyled in water under an Alembick an essential oyl and water do presently after rise up and are collected At length if those berries are then in the next place steeped by a ferment the distillation being afterwards repeated a water most gently burning or an Aquavitae is extracted yet less than if from the same berries an oyl were not first withdrawn Thirdly at last if the remaining berries being strained thorow a searse are boyled into an Electuary thou hast now obtained solutive Medicine excelling all the compositions of the shops An Artery therefore willingly snatcheth to it self the burning spirit of life a guest of the vegetable nature out of the stomack which the Grecism of the Schools never saw or knew the which otherwise nature by her first instruction prepares out of the digested Chyle surely she rejoyceth that she hath found a liquor with much brevity from whence she may make vital spirit for her self For in this respect Wines are regularly pleasing to Mortals they exhilarate the heart and do make drunk if they are drunk down in more than a just quantity For the spirit of Wine is not yet our vital spirit because it is as yet wanting of an individual limitation that the vital inflowing Archeus the Executer of our functions may from thence be framed Wherefore since neither the Mesentery nor Liver are ordained for the framing of vital spirit the heart rejoyceth immediately and readily to suck to it that spirit being already before prepared through the arteries out of the stomack Whence it follows If the arteries attract unto themselves the Spirit of Wine like unto vapours they shall also draw the odours of Essences For from hence are faintings yea and on the other hand restaurations But the arteries draw not Oils although essential and grateful ones because they suck not the substance of liquor and much less oils Therefore that a Medicine may be received by the heart and by this heart attracted inwards it ought to be that which yields a good smell and to be unseparably married to the spirit of wine Wherefore Wines that are odoriferous do more readily bedrunken than others because the odours which are married to the spirit of wine are most easily admitted unto the heart head womb c. But oylie odours being abstracted from their Concrete bodies do rather affect by defiling than materially enter into the Arteries For therefore through the immoderateness of Wine and the errours of life not only a meer spirit of Wine is allured into the arteries but also something of juyces together with it Whence at length difficult heart-beatings grow up in the gluttons of Wine and the meer or pure spirit of Wine by an importunate daily continuance strikes the reed of the artery within disturbs the local and proper digestions thereof wherefore also a part of the arterial nourishment degenerating stirs up divers miseries even durable for life For it happens in the Artery of the stomack that the spirit of wine joyning it self by its own importunity to the spermatick nourishment of the artery in the course of dayes stirs up un-obliterable Vertigo's or giddinesses of the head continual head-aches the Falling-sickness I say Swoonings Drowsie Evils Apoplexies c. For in the family-administration of this member as it were that of the heart it obtains its own animosities durable for life which are not to be extirpated but by the greater Secrets The same way also sudden or unexpected death hath oft-times made an entrance for it self because such a vitiated matter is never of its own free accord drawn out from thence For although the Archeus be apt at length to consume his own nourishment yet he doth not obtain this authority over excrements degenerated by a forreign coagulation and so for that cause not hearkening to the vital power or vertue For therefore that part hath assumed the title of the heart stirs up swoonings from an easie occasion Falling-sicknesses also after the twenty fourth year and likewise such affects as are attributed to the heart are accounted uncurable by those who have not much laboured in extracting the more potent faculties of medicine Hippocrates by leave of so great a man and of such an age I speak it was ignorant of this seat of the falling evil because he was he who being constituted in the entrance of Medicine faithfully delivered unto posterity at least his own observations and Medicinal administrations sprung from these For he said If Melancholy passeth into the body it breeds the Falling Sickness But foolish madness if it peirce the soul If therefore black Choler passing over into the body and soul causeth the Falling-sickness and Madness Whither therefore shall it proceed that it may generate a Quartane Ague The Schools especially rejoyce in so great an Author for their humour of black Choler But they are forgetful of a Quartane which far departs from the Falling-sickness and Madness For after whatsoever manner they shall regard it a Quartane shall either not be made from black Choler or this shall not be in the body nor in the soul while it makes a Quartane But as to what pertains to Madness and the Falling-sickness as if they were separated only in the diversity of passages or that the same humours did sometimes evaporate or were materially entertained in the Inns of the principal faculties Surely it is a ridiculous although a dull and plausible devise to have found out the cause of all diseases in so narrow a quaternary of humours For first of all The Falling Evil doth much more strictly bedrowsie and alienate the powers of the soul although Madnesses do that far more stubbornly or constantly Wherefore the aforesaid diseases are far otherwise distinguished let the Genius's of Hippocrates spare me than in the changing of their wayes and bounds And which more is the general kind of foolish Madness shall differ by its species in its proper matter and proper efficient as is to be seen in madness from the biting of a mad dog or stroak or sting of the Tarantula For the cause of things had not as yet been made known in the age of Hippocrates the knowledge whereof the Prattle of the Greeks hath hitherto suppressed Neither also are wrothful doatages made from yellow Choler bruitish ones from
to the bottome which is a demonstration of the deed First therefore the pearles of the shops are not true ones but a certain abortion of those sowed within through the middle substance of the Pearle Secondly the powder of Pearles or Corrals dissolved although it may delude the eyes yet it is not truly solved it remayning the powder which it was before Thirdly instead of comforting remedies they substitute nothing but the acide salt of the things dissolving Fourthly that powder being thus solved cannot be made bloud and therefore neither can it enter into the veines Fifthly what if it had entred unto the Liver hollow veine and so by the power of digestion that sharp salt adhering thereunto had at length been wasted into a transmutation What other thing should such Comfortatives performe besides to besmeare the veines within with a forreign powder And at length to load an un-obliterable malady with aâ— forreign guest This is the harvest that is to be exspected from Gems It is an alike doating monstrous thing which they promise concerning the broath of an old Cock being joyned with herbs For first of all there is more of life and strength in the more young birds than in decrepite ones Let the judgment be brought unto Hens And also medicinal broaths are ungratefull and troublesome to the stomack and so they are easily dismissed unto excrements Therefore after this manner under a changed maske they again dissemble their Apozemes under the broath of an old Cock Last of all there is the Antidote Alkermes which although as it consisteth of the Syrupe of the grain that dieth Scarlet I wish it were not adulterated by roses it be laudable neverthelesse inasmuch as it being scorched and roasted is impregnated with the more crude silk untill that it can be powdered the whole power of the dying grain is vitiated which silk being thus roasted is nothing else but the wool of silke wormes depraved or vitiated by burning For the invention of some covetous old man brought up that thing as thinking that nature is exhilarated or rejoyced with things that delight the eyes Far be it for neither Gold gems not pretious stones as such shall refresh the vital spirits and much lesse crude silk roasted and that if it were tinged with a Purple Colour unlesse the vitall spirits shall well perceive restaurations to themselves by the additions of strength But moreover vaine are comforting and cordiall things which are wished for the fewel of Fevers remayning and the blood and strength being diminished For if a Fever prostrateth a strong person and one that is in good health how shall it suffer him to be strengthened being now dejected Especially by things which are forreigners in the whole general kinde nor agreeing with the spirits in the union of co-resemblance How shall a Citizen fortifie himself who hath received an houshold enemy stronger than himself into his possession The wan therefore and vain promises of Physitians concerning fortifiers and strengtheners are full of deceite For he that exhausteth the strength or faculties together with the blood and withdrawes them by evacuating medicines but forbids wine and things that do immediately restore the strength also who continually prosecures after cooling things as enemies to the vitall heat how shall he procure strength by such electuaries CHAP. IX The true cause of Rigour or the shaking fit in Fevers 1. Rigour or extreame cold and trembling is from the spirit making the assault but not efficiently from the diseasifying cause 2. Why he intends Rigours 3. Why he stirs up cold and heat 4. Why he begins with cold 5. The Authour runs not back unto the lawes of the microcosme 6. There are intermittences almost in all agents 7. The manner of making cold 8. The manner and cause of rigour 9. A marke of ignorance in Galen concerning the tossing of a member 10. The burning cause of a Fever 11. That every motion as well an healthy as a sick one is made efficiently by the Archeus 12. How the Authour learned that thing 13. The turbulency of the Archeus disturbs the urine 14. The ordinary office of the Gaule is troubled and makes the Chyle bitter 15. VVherefore also the bitter vomitings thereof diminisheth nothing of a Fever 16. VVhence is burning heat and sweat in a Fever 17. VVhat sweat may betoken 18. Sharpnesse increaseth cold the which an Erisipelas proveth 19. A Gangrene how it may undoubtedly be stopped 20. VVhy the beginning of a continval Fever is from horrour 21. Paracelsus is noted 22. The errours of Galen especially concerning the putrefaction of the blood and spirit 23. The true seat of a diary and hectick Fever 24. The fabulous similitude of Galen for the parching heat of an hectick Fever 25. VVhy lime is enflamed by water 26. A mechanical proof 27. The blockish cause of gaping 28. The true cause and the organ of the same 29. Sleep the drowsie evil giddinesse of the head Apoplexy c. are from the mouth of the stomach 30. Gaping is not in the muscles of the cheekes or jaw HIppocrates first put a name on the Spirit of life to wit that it is that which maketh the assault and the guider of all things which happen in us which prerogative surely none hath at length called into question In the mean time the Schooles that succeeded being as it were giddy with the vice of whirling about have wrested aside the causes of trembling into old wives fictions The Spirit therefore being the Prince of the world in us hath alone obtained a motive beginning in us as well local as alterative to wit conteyning the cause of Rigour or extremity of cold as well in respect of locall motion as of the alterations of cold and succeeding heat For the Archeus intends by trembling rigours to shake of the excrement adhering to the similar part Even so as a spider also shakes her cobwebs and joggs them with rigour that she may shake of a forreigne thing which lighteth into them But the Aroheus taking notice that he can little profit by rigours or shaking extremityes stirs up an alterative Blas All which I have elsewhere taught to consist naturally in Winter and Summer cold I say and heat To wit through the successive interchange whereof all sublunary things do decay in the coursary number of dayes From Winter therefore in the very universe it self the beginning of the year proceedeth through a spring and Summer into Autumne wherein the fruites are at length ripened For whatsoever things are made by nature undergo this beginning increase state and declining So the Archeus himself as all seeds and vital things do imitate the nature of general ones stirs up feverish rigours colds and heats But not the offensive matter of the Fever even as hath already been sufficiently and over-proved at the beginning For so also in disjoynting of the bones the teeth presently shake and rigours spring up And likewise while a woman with child untimely expels the not
the Gaul which regularly changeth the sharp Chyle of the stomack into a juycie salt as may be seen in the urine doth by a rash endeavour now convert the juyce inserted in the gut Duodenum into a bitter juyce The Archeus in the mean time being then wholly intent upon expulsion doth oft-times under the aguish cold shake out this bitter superfluity otherwise painfully thirsty notwithstanding neither doth a feverish person profit any thing thereby because he forthwith casts out that which which was newly defiled Because it is an excrement produced in Fevers but not the occasional root of the malady At length therefore the Archeus being as it were angry enflames himself by his own animosity but not by heat drawn from putrefaction and assaults his enemy is in a raging heat and at length pours forth a strong smelling sweat For no other end than that he may expel the enemy under which expulsion he makes manifest that this same feverish matter is naturally to be driven away and sheweth to the Physitian that nature it to be led whither she of her own accord inclines That is That Diaphoreticks or transpiratives alone are the appropriated and specifical remedies of Fevers For in the beginning of an Erisipelas there is an unwonted small cold yet not rigour because the vapoury sharpness is as yet little The which when it shall reach unto the superficies of the body it proceeds out of its own proper Inn there to wax sharp and putrifie And therefore a soapy and lixivial Medicine quenches an Erisipelas as also a strong Lixivium or lye mightily stops Gangrenes that are deeply scarrified Because in Lixivials all sharpness dies together Continual Fevers do likewise from a sharpness detained within at first cause rigour or a shaking extremity and afterwards even unto their end or consumption burn with heat The heart-beating also exerciseth idle persons and the Gluttons of Wine even as also Artists who are long and much busied about aquae fortes's Because a vaporeal sharpness doth everywhere pass thorow our innermost parts yet without a Fever For an occasional matter is wanting For Paracelsus from the one only fire of Aetna of Sulphur and Nitre divines of above sixty particular kinds of Fevers Neither as being on either side void of a method discovered he any seat for Fevers But Galen as he disposed of the seat of intermitting Fevers in the little mouths or extremities of the veins so he appointed the nest of continual Fevers beneath or beyond the liver But a Suno chus or a Fever of daily continuation as well that which is putrified as that which is not he placeth through the hollow vein about the heart A diary Fever also or that of one dayes continuance he constitutes in the very vital spirit and so also in the heart it self Than which never any thing could be more blockishly supposed than to decree the vital spirit to putrifie life remaining For seeing that it is the only Balsame which vindicates us from corruption what at length shall be left which may balsamize the Balsame it self if this shall putrifie Or what shall season salt if it be corrupted For if it should be putrified but in some small portion of it self the whole shall of necessity presently be defiled seeing there is a most potent constitutive mixture of spirits into spirits and a proper or natural co-resemblance betwixt them For the life is scarce protracted for a quarter of an hour in the Plague while as the contagion invades the spirit In like manner if Putrefaction layes hold on the blood presently as if a Gangrene were continued in the blood a necessitated death ariseth I will therefore shew both the seat and matter of a Fever in such a manner as experience and a long diligent search of things have made manifest unto me My speech is of Fevers which are by themselves alone but not from those that are bred from a strange passion First of all therefore a Diary and that which is called an Ephemeral Fever from the duration of one day sits in the hollow of the stomack and is for the most part from vitiated food Wherefore also after vomiting or the finishing of digestion it ceaseth of its own accord Likewise a Consumptional or Hectick Fever is a certain Quotidian or daily Diary returning soon after food is taken from a part of the meat being corrupted For although the appetite remaineth safe and they eat as it listeth them at leastwise the Corrupter in the lungs ceaseth not or is idle but he continually transchangeth the venal blood into yellow hard thick and sometimes ashie phlegms Under which labour of Corrupting he calls away the spirit from the offices of digestion and a certain kind of Corruption is made of the food that is half digested And it is a shameful Fable of the Schools in this place which they devise unto themselves for this slow Fever For whereas it might especially accuse Putrefaction for heat it dared not to bestow it To wit because Lime is enflamed by the sprinckling of water thereon that it happens after the self same manner in a Consumptional Fever To wit That that Fever growes strong and seems to assault after one hour or an hour and an half after meat as the solid parts are then be-sprinckled with the nourishment prepared from the meats received First of all That withstands these things because the concoction of the Chyle is not yet finished in an healthy stomack within two hours and much less is sangufication compleated and least of all is there a transchanging of the blood into a secondary and spermatick nourishment because it is that which they say is dispersed into the innermost places of the solid parts in manner of a dew and most longly and slowly doth the Lungs borrow this new nourishment from the liver Therefore the solid parts cannot be be-sprinckled like lime and from thence be enflamed as long as there is buisiness with the Chyle in the stomack And then that similitude of lime is of meer ignorance Because it is that which is not enflamed by reason of the be-sprinckling by it self but by accident In regard that no salts do season or act as long as they are dry that is unless they are dissolved But in Calx vive there is a two-fold Alcalized salt One indeed Lixivial and the other sharp and both of them distinguished by the sense of tasting which two salts being dissolved by water while they act on each other they are inflamed which same thing happens in hot baths in the sharp salt of fountains acting on the lixivial first matter of fire-stones That very thing by handicraft operation and from the effect not indeed by reason of what but because it is so I thus prove For if thou shall pour the sharp liquor of Vitriol upon the salt of Tartar straightway both of them being actually cold do burn with heat And therefore if out of Lead being calcined in the spirit of vinegar
stomack Because in very deed the whole body as long as we live is transpirable and exspirable according to Hippocrates For I have elsewhere demonstrated that the Lungs and Diaphragma or Middriffe are on every side passable with pores in live bodies The which while Endemicks pass thorow and smite the Bought of the stomack they oft-times infect the last nourishment of the stomack I have said that a Diary Fever together with a Hectick Fever do sit in the stomack But the Plague differs from other malignant Fevers in this that since it doth not sit in feverish filths as neither in the blood of the veins it affects only the vital spirit it self with its odour for that cause also it of necessity enters in and goes out with the air through the pores of the Diaphragma and so that it tends thus primarily unto the stomack not being able to proceed further by a local motion it there makes its own impression to stick in the nourishment of the stomack From whence there are presently Vomiting Head-ach Drowsinesses Doatages Swoonings and those things which obtain a Dominion over the mouth of the stomack being vitiated CHAP. XI The Occasional Causes of Fevers 1. The occasional cause of Fevers is not the true containing cause thereof 2. Why an occasional cause is divers in its self 3. A two-fold occasional cause 4. The venal blood is a composed and simple natural thing and therefore not made up of unlike parts 5. The first occasional and material cause of Fevers 6. A second matter 7. The ignorance of the Schools concerning the tincture of the urine 8. Why the urine is the more slowly tinged 9. The false Judgements of the Schools concerning Vrines 10. A Fable of the Schools concerning the gauly tincture of the Vrine 11. An Argument of the Schools from the ignorance of Galen 12. VVhat should more rightly be collected from thence 13. The Archer of a doating delusion where he inhabites 14. VVhy in a doatage a remedy is not to be applied to the head 15. From whence all Apostemes are bred 16. The injury of the Schools 17. VVhence the cloud that swimmeth in the Vrine is 18. A good Physitian why he neglects a Crisis 19. VVhat coction in Fevers may be THE Schools shew forth a foul and miserable yea and mournful spectacle every-where easie to be seen That since a Fever openly talks with us yet they have known it nothing the more for so many Ages as neither do they know radically to expel it Because Fevers are now not any thing more successfully cured after two thousand years experiments and dissections than in times past from the first For indeed whatsoever is the cause of the cause that very thing also is the cause of the thing caused Wherefore the occasional cause being uncessantly present and entertained within which others call the conteining one is the cause of the internal cause of Fevers which I will by and by declare of the Fever it self and of accidents sprung from thence For if the occasional cause were the true containing cause and matter of the Fever it self truly there would never be any intermitting Fever For the essential causes being supposed which are requisite to a Fever the Fever also is of necessity present But the occasional cause is present from the beginning even to the end the which if it were the containing cause and did effectively contain the essence of a Fever in its own bosome the Fever also should be present as long as that containing cause is But the Consequence is false therefore also is the Antecedent That is that cause is not the containing one and of the intimate Essence of Fevers but external unto it and therefore occasional And seeing in the variety of the occasional cause a reason consisteth whereby it is either continual or intermitting Also why it is more or less troublesome swifter or slower according to its expulsion It must needs be that not one only seminal occasion of one corruption is to be granted Since therefore the definition of things is most fitly setched from their constituting and essential causes even as elsewhere concerning logical matters I have therefore appointed a two fold matter of the occasionall cause both indeed new and hitherto unheard of Unheard of I say because I am he who do not acknowledge both the Cholers phlegm and venal blood as the constitutives of the blood neither do I admit of them in nature Even as I have demonstrated by many arguments in a peculiar treatise concerning humours neither especially do I grant the blood to be made up of many unlike parts As neither if it were constituted from thence that it could ever immediately returne back into its own constitutive parts neither that it could shew those in the blood let out of the veines and give an occasion of errour to the Schooles Since there is not granted an immediate return from a privation unto the former habite Wherefore it is a frivolous thing to argue that there are four humours in the blood that sometimes three and sometimes four are seperated from thence by the corruption of it self which question as I have elsewhere described as sufficiently sifted it is sufficient here to have touched at by the way For truly I have judged that no aide is to be fetched from those humours in this place But in the last digestion of the nourishment while the solide parts endeavour to assimilate nourishment to themselves out of the blood it happens that degenerate alterations and as it were wrong or rash abortions are very often made This degenerate nourishment therefore undergoing various abusive marks of its changing doth also beget diverse Fevers And those first and supposed humours prepared out of the Chyle and Chyme or cream do far differ from the true nourishment of the solide parts degenerating through the transchanging of the blood Therefore Fevers arise not from both the cholers phlegme venal blood and spirit being putrified but from secondary juices not indeed putrifying but degenerated in time of assimilation But they degenerate through the admixture of a forreign matter or from a forreign impression or next through the errour of the Archeus being wrothfull or called aside Moreover another occasional cause of Fevers I derive from elsewhere To wit that because we undoutedly believe by Anatomy that the Meseraick veines being dispersed through the whole conduite of the intestines do suck whatsoever liquid thing the Archeus also hath known would be familiar unto him The aforesaid veines therefore draw a certain juyce out of the utmost parts of the gut Ileon and the more grosse bowells nigh adjoyning to these But when there is no longer any nourishment in the same place but rather a certaine dung they suck unto them a Being hitherto unnamed wherefore I ought to give it a new name Therefore I call it Drosse or liquide dung being profitable in nature for its own ends Because it resisting the discommodities of the urine therefore also
even as the juyce of Citron doth its sharpness Water-Pepper its Acrimony c. Neither is that of concernment that Chymical Medicines are to be administred in a small Dose For that accuseth them not of poysonsomness but of the higest perfection of acting For so there is one dose of meates and another of Scammony Spurge and Coloquintida Therefore an undiscreet Physitian is like a Tormenter The virtues of a Chymical remedy are narrowed in a smal quantity under which they are pleasing while as all things have regard in their own proportions unto the strength and necessities of the sick Hitherto perhaps that saying of Jeremy 15. doth not unfitly square If thou shalt seperate the pretious from the vile thou shalt be as my mouth But that which they upbraid us with concerning Quicksilver and Antimony it conteins a meer ignorance of things and a blockish reproach For Antimony as long as it provoketh vomite and stooles and Mercury may be revived they are poysons nor the remedies of a good man But when they have have come unto the top of perfection for which they are ordained of God no mortal man can search out their virtues or illustrate them with due praises however the guts of the scoffing Momus may crack For neither do we boast that we have known the purgative force of Mercury and Stibium and to have given them to the sick to drink who detest purging things especially those which alike equally dissolve an healthy as a sick person by causing putrefiction Lay aside Choler and remember that in your shops dispensatories Eccho forth nothing besides Scammony Coloquintida Elaterium Esula or spurge that is meer poysons And then although the essences of vegetables and spices are hot yet their volatile salts which thou hast never seen are temperate So that if thou shalt know how to transchange the oyle of Cinnamon Cloves Lavender c. into a volatile salt thou hast obtained a temperate medicine effecting as much as can be hoped for from those simples in an old Vertigo Bearing of the heart Apoplexy and the like diseases Therefore they who at this day keep the keyes of medicine seeing themselves do not enter the passages they drive mortals from the usefull fruite of those gifts which the most high hath dispersed in nature Therefore the powers of the most exellent things cry to heaven that they have come as it were in vain that there is scarce any one who can loosen their bonds that they may bestow the benevolence which is due to mortal men but rather that they have become the rewards of whoredomes and adulteries That science therefore which teacheth how to look into bodies shut up by a re-solution of themselves and to extract their hidden virtues is not the servant of the practick preparatory part of medicine as the reproaches of the ignorant do sound but it is the chief interpretation of the history of nature For the Apothecaries shop began at first from Merchants the collectours of simples and herbs but afterwards when Physitians saw that it was not meet for every one to boyle season and prepare simples that buisinesse was also comitted to the sellers of simples In the mean time Physitians kept the more choyce and secret remedies to themselves whereby they might procure honour with their posterity But at length the sluggishness of Physitians increasing they were contented to run through the streets from house to house to have made gain by the frequency of visits at length Dispensatories succeeded thereupon for the compiling of formes of medicines here and there selected according to the pleasure of ignorance that they might be kept in the shops and in a bravery set to sale rather for expedition than for their property Whence at length Physitians joyning compositions to compositions give sometimes the hotch-potch of a thousand simples to the sick to drink that if one thing help not at least wise another may help or at least that they may excuse themselves that they have managed the cure of the sick according to the common rule This is the preparation of medicine at this day from which how far the Philosophy of Chymistry differs they indeed have known who even but from the entrance have saluted the same but unskilfull haters only are ignorant thereof The Galenists surely will take it haynously that I have answered unto their ignorninies and reproaches by meer light and that I have rent the Houshold-stuffe of their chiefest remedies wherefore they will pursue I know well enough after this manner Thou urgest that Pearles Corrals c. Are not disolved in sharpish liquors but that they are only calcined and powdered by the salts of the dissolvers also that they are hidden and made invisible onely to the sight And that thing thou provest by Silver being dissolved in Aqua fortis that it is from thence reduced safe therefore that it hath not lost its former essence and thou wrestest that aside unto the aforesaid Stones and provest it because by the Alcali salt of Tartar the same stone is again precipitated to the bottom which before was an invisible powder as the Alcali salt drinks up the sharp or soul salt which contained the powder of the stones in it self But thou seest not that first of all your young Beginnings do teach and greatly esteem of these sort of dissolutions Then also that the stomach wants the salt of Tartar that it may precipitate the dissolved powders and separate them from their dissolvent and therefore thou proposest a mockery and by consequence the matter of Pearls Corals c. being once after this manner dissolved remains dissolved and is admitted inwardly unto the veins with the liquors of the Cream and so is transchanged into urine or bloud and performs as much as we promise I answer That Nature hath no need of the salt of Tartar to separate that powder from its dissolver Because she is well instructed as well in respect of the meats as of a proper digestion to sequester this powder For there are very many things among meats which produce this effect such as are pot-herbs and likewise vulnerary herbs c. wherein there is for the most part a volatile lixivial salt And also wines with the white of eggs do not only separate such coagulated dissoluents from the powders dissolved but they do also revive precipitated Mercury Again the very digestion of the stomach it self doth ordinarily substantially transchange the sharp spirits of vegetables into the salt and volatile salt of urine the which when it hath no longer the former faculties of dissolving which it at first had in its sharpness it presently utterly leaves that is precipitates a powder which before it hid as dissolved in its own sharpness and therefore it precipitates of thrusts down and puts off from it the aforesaid powder before the doors of the meseraick veins And so let the Galenists know that the writers of the young Beginnings of Chymistry are as yet young beginners they
in separating And so seeing both Cholers accuse of a necessary access in a just temperament as they call it these could never be made fit for nourishment Since moreover we are daily nourished by the same things whereof we consist to wit of a temperate and lively seed refusing both Cholers And there shall be the like reason for both Cholers which there is of Phlegm That if this be perfected into the blood within the veins Choler shall no less be made blood in the Arteries For if Phlegm be changed into blood out of a natural proper and requisite shop much more shall yellow Choller be fit that in the heart it may degenerate into the more yellow blood of the Artery and into the spirit of life and the heart shall be the restorative shop of a gawly excrement But alas how miserable an Argument is it while as the blood let out of the veins disposeth it self to corruption sometimes two three or more liquors are seen therefore there are as many constitutive Humours of us For blood is wholly changed into milk and then after its corruption it hath only three subordinate parts to wit Whey Cheese and Butter nor ever more For sometimes it is totally coagulated in the Dug into a hard swelling in the form of Cheese now and then it wholly passeth over into a white yellow somewhat green c. corrupt Pus Sometimes into a pricking gnawing watery liquor as in the Disease called Choler Ulcers c. Elsewhere also it totally departs into a salt Wheyish liquor as in the Dropsie and many Hydragogal or water-extracting Medicines Oft-times also it waxeth wholly black like pitch as in blood that is chased out of the veins in a Gangreen c. but frequently into an ashie and stinking clay of slime as in Fluxes At another time also it wholly passing over into a yellow poyson shews or spreads forth the Jaundise in which manner also it boasts it self in those that are bitten with a Serpent Elsewhere also the blood is without the separation of an Heterogeneal matter wholly changed into sores issuing forth matter like honey called Melicerides into swellings of the Neck or Arm-holes conteining a matter in them like Pulse c. And in the Pâ—ssing-Evil the blood is totally changed into a milky liquor Even as under a Tabes or Consumption of the Lungs it wholly passeth into a yellowish spittle Are therefore perhaps as many Humours to be constituted in the blood as there are beheld degenerations thereof And shall there be as many Liquors in Rain-water as there are things growing out of the Earth For the blood is in us like unto water neither had it need of divers seeds in the Liver that it may be one only equally nourishable Humour But in the last Kitchins it attaineth its own requisite diversities whereby it performeth the office of nourishing And so it should in its beginning in vain exceed in divers seeds and diversities of kind the which at length ought totally to be Homogeneally reduced into one only glewie white and transparent nourishable Sperm or Seed for the support of the similar parts or to remain red for the flesh of the Muscles and substance of the bowels Wherefore I stedfastly deny That the blood as long as it liveth or is detained in the veins although after the death of a man is coagulated and by consequence that it bath integral unlike parts with any Heterogeniety of it self But that all diversity in the blood is made only by the death or destruction of the same Therefore the diversity of Humours is the daughter only of death but not of life Neither is that of concernment that Excrements do now and then occur in the body which dissemble the countenance of blood To wit from whence they are made by degeneration For Urine is no longer wine even as neither are corrupt Pus or Snivel or spittles as yet parts of the blood Because Excrements are no longer that which they were before their corruption Because every thing assumes its Essence and name from the bound of transmutation For what doth it prove if blood by Phlebotomy separates water or other soils in time of its corruption if the same water be thereupon neither Gaul nor Choler nor bitter and wants the properties of Gaul Or what a rash belief is that Water swims on dead blood Therefore it it is gauly Choler which under a false taste dissembles the bitterness of Choler For that Water swimming on the blood is not an entire part thereof nor of its Essence or Contents or more near akin to the Blood than a Chariot in respect of a man sitting therein It is therefore to be grieved at that for so many ages none hath ever tasted down that water but that they all have engraven their names on the trifles of their Ancestors that I say under a shew of healing the Schools have delivered the destructions of the sick under false Principles For truly Humours are destructive Ignorances sluggishnesses and shamefulnesses introduced by the Father of lies and celebrated by the loose credulity of his followers For although the bottom of the blood doth sometimes look the less red it shall not therefore be black Choler Even as neither is the sediment of the Urine Phlegm But while the life of the blood departed it s no wonder if all particular things which were kept in the unity of life do re-take the material conditions whereto they are obliged For the variety of soils in liquid bodies depends on a preheminency of weights Because they have a latitude in weight which after death become Heterogeneal or of a different hind and by degrees do hasten into a disorder of confusion For will a man that is of a sound judgement believe that Wine Ale and the juyces of herbs do lay aside their own black Choler at the bottom together with their sediment For what hath black Choler common with the heterogeneal substance of a sediment But as to the Colour every Aethiopian hath his Blood almost black but for the most part without whey yet none of them is Melancholy but all wrathful For the blood which by the encompassing air is presently cooled in the Basin waxeth more red than that which being sunk unto the bottom hath the longer continued lukewarm For this also is ordinary that any blood being chased out of the veins presently waxeth black in the body For whatsoever things do readily putrifie do easily admit of the companions of putrefaction and that part of blood doth sooner putrifie which hath the longer continued warm after its death Therefore neither is it a wonder that the part of the lower ground thereof becomes more intensly black But that black blood is not a separation of weight in the Blood and much less black Choler I have separated nine ounces of fresh Blood and that as yet liquide into Porâ—ingers One whereof I exposed to swim in cold water but the other part being equal to the former
work of the flesh and also common to bruits as to us hence indeed it is framed in the outward man from which nothing but this somethings being far different from a spiritual conception proceedeth But for-the obtainment of which subsisting entity the Archeus himself so cloaths his own conception which as yet is a meer and abstracted mental Idea in his own wrappery or in a particle of his own air that what he conceived in himself by an abstracted conception of imagination that very thing the Archeus presently arraieth and cloatheth with the vital air So as that afterwards it is a subsisting Being to wit an image framed from imagination Moreover as there are diverse unlikenesses of conceptions and passions according to the liberty of that Protheus so undoubtedly there are also manifold varieties of those same images far seperated from each other and the Idea's of these being cloathed with engraven in and having made use of the vital spirits do diametrically utter forth unlike operations in us And therefore the images of terrour are very poysonsom and potent to defile the vital spirit bearing a co-resemblance with them which unhabites as well in the heart and arteries as in the very family of the solid parts it self To wit the which image and most powerfull efficacy thereof I have already before and many times elsewhere demonstrated as much as I could I have said also and demonstrated that the same image is the essential formal and immediate essential thinglinesse of the Pest Because that the plague is not unfrequently framed from a terrour of the plague only although there fore-existed not a material cause from whence it might be drawn I have afterwards treated by the way of the preservation and curing of the Pest by a Zenexton and remedies in times past used in Hipocrates his time yet â—here hath not as yet been enough spoken for the present age in order to a cure For truly very many difficulties offer themselves which have not been sufficiently cleered up First of all the image of terrour is only one indeed in its own kind and therefore it may be difficulty understood that the Pest should be able by the one only and uniforme Idea of affrightment to afflict so diverse things and not only in distinct emunctories but equally so distinct parts throughout the whole body at its pleasure Secondly And then that the same image of terrour should be able only by its beck to stamp products so different from each other Such as are Carbuncles Buboes Eschaâ—s little bladders Pustuâ—es Tumours Tokens c. Thirdly in that the one only Idea of terrour should invade and besiege not only the external parts but also the stomach and likewise the head c. Fourthly that a unity of that Idea should sometimes produce a most sharp disease at another time a disease that is slow and twinkling by degrees elsewhere a disease by degrees decaying of its own accord since such effects may seem to accuse rather a diversity of the poyson than an identity or sameliness thereof Fifthly that the Archeus of man being sore afraid of the poysonous Idea of terrour and as it were a run-away should have the power and courage of producing an Eschar in the skin like unto a bright-burning iron Sixthly because doatage I say and watching seem not to bud from the same Beginning with a deep sleepy drowsiness But one only answer easily blots out every such kind of perplexity For indeed every first conception and the first assaults or violent motions of conceptions do happen beneath the Diâ—phragâ—a or midriff-partition which therefore are denied to be subject to reason or to be in our power Wherefore that Hypochondriacal passions do grow in the same place every age hath already granted and then that the pest or plague is oftentimes immediately introduced from a pestilent terrour none doubteth which terrour as it is framed by the imagination of that place So also the image of terrour is stamped from whence the imagination hath drawn an Etymology to it self But such an image is not idle or without a faculty of operating seeing none is ignorant that most diseases have took their beginning from naked perturbations or disturbances In the next place terrour is not only the dread of the Soul of man and of Reason alone but also the Archeus himself is terrified and wroth with a certain natural fervency and the illurements of passions Furthermore terrour stamps indeed an image the Effectress of the plague the Mother of confusion and terrour but that image assumes not a poyson from an undistinct confusion of terrour from a confused terrour and from the fear or flight of the forsaking Archeus But as every Serpent and mad dog produceth a poyson by the conception of a furious anger So also the terrour of the Archeus is not sufficient for the producement of a pestilent image unless the fury of the Archeus shall bring forth a poysonous image which also piâ—rceth and is married to the image of terrour Hence indeed it comes to pass that the Pest is for the most part bred about the stomach and doth there manifest it self by loathings vomiting lack of appetite pain of the head a Fever drowsie evils and at length Deliriums or doating delusions For truly I have amply enough demonstrated elsewhere concerning Fevers and in the Treatise of the Duumvirate that this houshold-stuff is conversant about the stomach For an Eschar is not made in a dead body but only in live ones and so from the life and Archeus himself even as concerning sensations elsewhere who being wroth brings forth the image of fury which was bred to change its self and the whole spirit of the Archeus and the inflowing spirit of the Arterial blood it self into a corroding Alcali For the vital spirit which in its first rise was in the digestion of the stomach materially sharp and which in the succeeding digestions is made salt and volatile doth formally degenerate and is made a corrosive salt and a volatile Alcali the efficient of the Corrosion and Eschar For for the madness of so strange and forreign a transmutation to wit produced from a strange and forreign image whatsoever is vital in the very solid substance of the parts it self all that through the wrothful vital principle being angry and enraged is enflamed and brings forth divers diseases which are plain to be seen in the burning coal in the Persick fire in a Gangren in an Erisipelas c. It is manifest therefore that from the same Beginning of the Archeus being sore affrighted and enraged into a dog-like madness it happens that the plague is â—iversly stirred up sometimes in the stomach sometimes in the skin Glandules Emunctory places and also now and then in the very solid family it self of â—e similar parts or bowels from whence mortal spots Eschars and combustions do happen according to the diversity of the parts whereunto the Archeus being full of fury and full of terrour shall
divert himself But that the Archeus being terrified and a run-away and returning as half in a rage is made so hostile unto the parts his Clients over which he alone is president the confirmation thereof is not elsewhere to be fetched than that a thorn is thrust into the finger which by the fat or grease of an Haâ—e is safely expelled without discommodities as that remedy asswageth the fury of the Archeus which thorn doth otherwise stir up a great Tragedy of fury For the Archeus brings forth a poyson in his Clients by his own fury the which otherwise a simple small wound would willingly be ignorant of Conceive thou how unlike is the wound of phlebotomy and the sting of a Bee And likewise the stroak of phlebotomy that is clean how far doth it differ from the prick of unclean phlebotomy It s no wonder therefore that the seat where the image of the conceived terrour and piercing of the combined image of fury shall first happen is hostilely disturbed is furiously scorched yet oftentimes poysonous tempests are transmitted and chased unto the more outward habit of the body by the implanted spirit of life unto places I say whither the Latex or liquor of the veins tendeth of its own free accord in time of health or they are dismissed unto the external habit of the body And therefore whatsoever is to be done in the Pest that is to be cured with speed For sometimes the image of the Pest is cloathed only with the inflowing spirit and then medicines that provoke sweat do readily succour But where the inhering and in-bred Archeus conceiveth the image of his terrour and fury in the solid parts unless he presently resign up and lay aside the conceived image unto and in the spermatick nourishment I have called that corrupt nourishment the Tartar of the blood and produce a tumour there is danger least it presently pass over into the very substance of the solid parts which contains an unexcusable detriment of death And therefore that the plague may not take up for it self a tough Inn within the body we must procure that the pestilent image do not long float within but that the whole houshold-stuff be allured forth and fall out by sweat For the Carline Thistle is said to have been in times past shewn unto an Emperour by an Angel for the plague of his Army perhaps therefore called Angel-Thistle because the first rise of the image of the Pest stirs up drowsie evils loathings a Fever vomiting and head-aches about the stomach but the herb Ixia or Chamilion drives away sleep and much more deep drowsinesses against Nature and therefore they hope that the extraction of fresh Carline Thistle should not be unfruitful for the plague that is newly begun The End A TABLE Of many of the Chief things contained in this Book The rest being referred to the Contents of the CHAPTERS A. WHat Accidents properly are to what serving c. 131 9. c. Acheldamah consumes a dâ—ad carcasse in one day 671. 54. Adam not cursed 654. A demonstration of his fall 659. What he generated after sin 663. 17. Why he and his posterity Bearded 666. Adam's lust arose from a natural property of the apple 668. No motion of lust in Adam before his fall 682. 85. Of Adam's understanding 711. The Praise of Agnus Castus 707. 52. What kind of knowledge in the apple 665. Air not reducible into water 60. 12 76 41. Air the reducer of bodies into water 68. 26. Air the seperater of the waters 71. 4 152 19. Air is exceeding cold and dry Ibid. 76. 40. 1120. Air acts on the water without a reaction 76. 41. A vacuity in the air proved by a manual 82. 4 7 1126. It s magnal or sheath 85. 20 692 12. It is imprinted with the seal of formes c. 133 18. c. What office it bears in minerals Ibid. 20. How it joyns to the vital spirit 183. 37. Air seperates sulphurs 184. 45. It Volaâ—izeth the blood 186. 187 56. Air not capable of a vital light 189. It doth not nourish the vital spirit 190. 9. How the Alkahest of Paracelsus operates on bodies 65 7 105 6 104 27 479 43 787. it is compared to the fire mentioned in Macchabes 108. 28. It s operation on a Coal Ibid. It s Aenigmatical description 115 28. The Revealer of the proportion of light c. 146. 89. The operation of the liquor Alkahest one the Cedar 811. Aloes hurt by washing 463. 39. Alcalies reduced into a meer simple water 106. 12. How alcalies are made 183. 38. The Common-wealth of Alcalies 184. 40. Alcalies why fit for wound drinkes 186. 53 294 21. Amber drawes the virtue from vitriol without touching it 764. 22. Amber becomes a Zenexton against the Plague 767. 37 787 1146. Amulets act by influence 330 19. 481 An Amulet against the Plague 767. 37. Antimony in its form better than in its principles 788. 153 Antimony observes an Influence 773. 63. How a sweet Anodine workes 918. No Animal spirit in nature 187. 58. A good Angel never appears Bearded 661. 37. Anasarcha by what produced 513. It s cure 521. The Apoplexy hitherto unknown 906 998 Its rise 917 Its seat 915 Apple takes away warts 154 Apostemes how made 186. 52 290 6 Aqua Fortis c. 96. 14 Aqua Vitae see spirit of wine  How Arcanum's do operate 473. 15 164 15 Arcanum'â— cure all Diseases 524 Arcanum's never go into nourishment 577 Arcanum's iâ— some sort exceed the powers of nature 753 Arsenick though never so well preparâ—â— is not to be inwardly administred 466. 52. It is fixed by co-melting with salt-peter 105. 10 The Arterial spirit of life is of the nature of a Gas. 110. 40 Arterial blood exhales without a Capâ—t mortuum 182. 34 By what 185. 40 How an Arterie becomes hard 185. 48 The Arteries do not atract air 190 Arteries attract spirit of wine but no juicy things 203. 41 The Archeus its constitutive parts 35. 4  110 41 Its seat 430 287 28 What it is in the beginning of Generation 133  18 142 60 The manner of its operating 142 61 c. Its defects 549 Archeus sensible of death 553 Archeus receiving of evils the cause of our hurt 1127 Archeus hath an imaginâ—tion of its own differing from the mind 1128 Aroph of Paracelsus 709. 53 878 879 Aristotles four constitutive causes of things condemned 18. 3 Astrology natural why preferred before the stellar astrology 26. 9 Its supports or props vain 126. 46 c. Condemned by an experiment 127. 48 By a review of the attributes they give to the Planets Ibid. 50 Astronomy slighted 12. 5 Ascites what 508. 524 Asarum by boyling lays down its vomitive force 172. 45 The difference of Ascarides from worms 221  83 Its cure Ibid. Asthmawhat 260. 40 356 What the Asthma consists of 360. 27 Froâ— whence the Ashma ariseth 261. 42 â— twofold Asthma 357. 9 358. 368. 68 The Asthma is
a falling sicknesse of the lungs 361. 29 368. Common Remedies for the Asthma vain 3623637. The seat of the Asthma in the Duumvirate 361. 28 The Asthma not cured but by an Arcanuâ—â— 362. 40 A moist Asthma from Endemical things drawn in 363. 45 The reasons of the Schools concerning the Asthma rejected 364 53 The grounds thereof 365 366 367 58 A dry Asthma is the Falling-sickness of the Lungs 368. 60 Remedies for Coughs vain in the dry Asthma ibid. VVhat remedies are fit for both kind of Asthma's ibid. 370 68 The â—ume of Sulphur profitable in drinks for the Asthma 372 77 The Authours intent to have burnt this book 10. 13 His breeding 11. 1078 He Read about 600 Physical Authors 13. 15 How stird up to be a Physitian 14. 20 The way he took to attain knowledg 22. 43 Why he brake down the old received doctrines 37. 3 433 18. His persecution 470. 2 His dream Ibid. 3. 1073 His challenge 526 The Authors observations on his stomach being loaded 123. 41. His visions 265. 13 716 His vision of generation 736 His medicines never Exhausted though he cured thousands yearly 1080 What happened to the Author upon the rasting of Wolfsbane 274. 12 The Author understood wholly in his heart but not at all in his head 275. 13 The Authors search into the cause of Madnesses 277. 25 The Authors diâ—â—inctions of the office of a Physitian and a Chyrurgion 1080 How the Author was hurt with the smoak of Char-coale 300. 20 How two of the Authors sons died of the Plague 1135 Of the search of the Author after the Tree of life 808. Of his dream 810 How the Author cured himself of a Pleuriâ—ie 399. 35 400 B. BAlsams c. made with hony 467. 56 Barrenness from what 630 The Beard bred from the stones 333 38 334 41 335 47. Concerning Bezoar 991 The great vertue of its milkie juice 992 Beâ—s generated from a strangled calf and dew 478. 1026 65 Of the virtues of the Birch tree 892 The Blas of the heart the fewel of the vitaâ— spirit 180 Blas of Government hitherto unknown 330. 19 20 21 22. The Binsica of the Rabbins 24. 51. The Blas of man voluntary 177. Blas twofold Ibid. What Blas is 78. 1. Defluxions of the Bladder Ridiculus 856 The venal blood exhales without any dead head 404. 21 112 5 182 34. It s salt made by a mumial ferment 473. 19. What operation precedes blood-making 479. 49. How it nourisheth 112. 4. Out-chased blood the occasional cause of the dropsie 517. Blood never putrifies in the veins 941. Blood-making not hindred in the dropsie 517. Blood of the hemeroyds not putrified 943. Blood of a Bull why poysonable 174 49 783. 19. Of the difference between Arterial and venal blood 179. The spirit of the blood not in the liver 181. 32. The Arterial blood exhales without any Caput mortuum 182. 34. By what 185. 40. The making of venal and Arterial blood are different 732 In what time the Bloud of man is renewed 640 The best part of the Bloud the Schools calâ— Phlegm 1050 23 An eâ—statial power in the Bloud 777 75 Bloudy Flux cured by Horse-hoof fried 334 41 Of things cast into the Body 597 With the manner thereof 604 Of things breathed into the Body 617 A solid Bâ—dy not changed into another Body without reducement into its first matter 241 6 Bones broken cured by Comfry 457 5â— 461 26 Of the Stone for broken bones 564 Bone of the Head profitable against the Falling-sickness 770 51 The Emunctories of the Brain 435 13 The defects of the Brain â—ise from the Midriff 276 19 Of Bread 451 14 White Briony resolves congealed bloud and profits in the Dropsie 519 Butler 557 His wonderful Stone 558 Butler cured the Plague 1149 And by what 1151 Buboes and Glandules terminated by sweat 1104 Burial of Malefactors why nâ—cessary 1134 Why slain Souldiers ought to be buried deeper than usually they are 1135 C. IN what respect Camphor is said to cool 471 4 The Cabal first manifest in sleep 781 98 99 What each mans Calling properly is 124 36 A new Catheter 886 Of the operation of Cantharides in thâ— living and the dead 480 60 The original of a Cancer 544. its progress and Cure 545. 546. 158 A Canker in the Stomach cured by a fragrant Emplaister 115 22 A Cancer curable by a reduced Frog 141 Â 56 c. Of a Country mans curing the Cancer 546 Catarrhs or rheums proved ridiculous 429 430. c. Cauteries what 380. 1 The promises of a Cautery childish 381. 6 Nine conclusions against the appointment of Cauteries 382 10 A Cautery prevents not a Catarrhe 384 Â 14 The benefit of Cauteries accidental 384 20 Whom a Cautery may profit 383 28 29 Causticks act not on the dead as on the living 499 170 No nutriment from Clysters 479 49 Cliâ—â—ers unprofitable 969 The prayse due to Chastity 682 Why Cheese loathsom to many 115 25 Chewing food well necessary 4â—3 â—1 Child-birth hastened by a Potion 127 49 Black Choler according to Hippocrates subsisting in the Midriff if dispersed thorow the Body begetteth the Falling-Evil if into the Soul madnesses 29â— 15 What the Choler of the Schools is 454 22 How it is made 1045 Choler wholly an Excrement 1048 16 The bitterness of the mouth not from Choler 1060 The Seat of Choler not be found 1053 No Choler in Nature 1054 The Incarnation of Christ not according to the order of Nature 665 Chymistry commended 462 32 It creates things which not before were c. Â 477. 36 486 What one of its chiefest endeavours is 115. 17 It prepares a universal Dissolver 482 Chymical Medicines adulterated by the cavetous 990 The degrees of Chymical heat 202 35 Of that Cinnabar whereof half an ounce Impregnates a Barrel of Wine 578 Whence the yellowish Spittle of Consumptive Persons proceeds 440 39 What a Consumption is 449 63 The remedies thereof 441. 43 Of diseasie Conceptions 608 Thirteen conclusions from fire pepper and causticks proved by Handicraft-operation 500 The power of Cold as to reduction of Bodies into water 108 29 109 38 Coughs whence 430 5 259 â—3 Purging in Coughs condemned 431 9 No true Remedies found for Coughs 260 Â 37 Pose the fore-runner of a Cough 569 67 Remedies for a Cough the same with a Pleurisiâ— 570 68 Concerning Coral 991 719 The virtue of its Tincture 605 Coral by what it changeth its colour and is restored by 1143 Coraline Secret what 390 25 805 Its preparation Ibid Crabs Eyes 991 Their milkie juyce 992 Observations on Crabs 886 Their virtues in wounded persons 294 295 The ashes of burnt Crabs against the madness occasioned by a Dog 297 15 Cramps cured by mans fat 480 58 What the Crasis of a thing is 415 82 The right way of curing 473 14 D. THe virtues of Daucus 837 Of desperate Diseases 307 53 A description of desire 270 Contemplation of Diseases 530 Difference between death and
ibid How the Antients remedies may profit though not cure the stone 708 Why an expulsion of the stone is not to be intended 709 The quality of a remedy resolving the stone 710 56 Why stones are sometimes white 248 28 Whence a three-fold stone is made 249 3 Of the Stone 828 The flux of seeds for a stone 829 706 20 After what manner a man is made a stone 833 Of the Coagulum and Runnet of the stone by handicraft operation 840 Salt profitable in the stone 843 Of the occasion of the stone 857 Of the womb of the stone 866 Its Scituation 867 The pain of the stone from a contracture 86 Of the intention to cure the stone 701 15 874 Its cure 878 879 With testimonies thereof ibid. Of the manner of ministring a remedy for the stone 883 Of the stone that maketh gold its projection 674 58 751 807 The stone that maketh gold hath not the blessings of the tree of life 807 Sulphur only resists a fermental poyson 1158 In Sulphur is the life and death of bodies 66 14 Sulphur boiled in Linseed oyl 427 70 In oyl of Turpentine 515 The whole band of diseases hearken to some Sulphurs 577 260 39 The Sulphur of Copper hot stupefactive yet sweeter then honey 304 39 How floures of Sulphur profit those that have a Cough 309 94 Sulphur commended against the Plague 1154 Of the Gas of Sulphur 1155 The Sun scorcheth without pain 72 14 Is hot 74 23 139 41 794 The gifts of the Almighty are placed in the Sun 796 Sugar hurtful in most diseases 462 30 Loaf-Sugar not so good as the common 467 57 Swooning from the Stomack 302 303 27 What that Sweat is that accompanies death and Swoonings 42 What the Synovia is 842 389 20 Of Sympathetical Mediums 616 The cause of Sympathy 775 68 Of the Sympathy and Antipathy of things 1114 T. TAst in the midriff 909 Tartar its distillation 412 68 427 68 183 39 Why salt of Tartar dissolves crude Tartar 234 19 How Tartar is made 233 No disease ariseth from Tartar 235 1 Tartar not in foods 241 8 Tartar afâ—â—â— digestion in the stomach ceaseth to be a Tartar 242 243 Tartar not in drinks 250 7 Of the Tartar of the blood 1103 Of the original of the Tarantual 1509 The poyson of the Tarantula 787 148 What thirst is and whence 471 8 Thorn in the flesh how cured 521 Of thunder 90 17 A preservation against its effects on Beer c. 91 21 The seat of the Timpany and by what it is made 520 Why Tin is lighter than other Metals 107 20 The Toad commended against the Plague 1149 How prepared for that use 1150 How it kils the Ferment of the Plague 1151 How quickly he dies with fear Ibid. The Toad given by God as a Remedy for the poor against the Plague 1152 The bone of a Toad cures the tooth ach Tooth-ach whence caused 438. 30 247 Of the original of the tooth-stone 246 Of the flourishing and decaying of teeth 247 25 How the Transmutation of bodies is effected 115. 23 The tree of good and evil why forbidden 656 664 665 666 680 Of the tree of life 745 753 754 755 Tree of life what qualities it ought to have 808 The Cedar tree doth signifie the tree of life in this world 810 Of the preparation of the Cedar tree 811 V. VAlerian good against Inchantments 605 All Vegetables not woody contain a winie spirit 413. 73 Their Archeus hath no anatomical affinity with man 458 5 Their whole property from their seed and not from the heaven Ibid. 7 Their degrees whence different 146 88 Why vegetables unprofitable to the sick 578 Vervain commended 605 Venal blood wholly turned into nourishment 257 13 Venal blood never putrifies in its place 941 The natural endowment of the veins 942 An example Ibid. Vesicatories more hurtful then Phlebotomy 968 Vital spirit is salt 195. 19 733 734 Made of Arterial blood 196 24 732 By the ferment of the heart 733 Actuated by a vital light 734 The virgin earth 689 The Author instructed by visions 22 42 His vision of the soul 726 A vision of a Layick concerning the Lues venerea 1904 The spirit of vitriol reduced into an Alum by its dissolution of Mercury 473. 21 The dignity of the sulphur of venus and the nativity of vitriol 889 The best vitriol where to be had 891. 695 15 How vitriol may be made Ibid. The preparation of the Sulphur of vitriol 339. 9 Unguents how applicable 47 58 Ulcers their principal vice where seated 〈◊〉 18 21 23 Of the Difference of Ulcers 321. 29 The cure of Ulcers 322. 31 323 35 Volatile things fixed by fixed things  Volatiolation caused by ferments 117. 33 To provoke Urine in lingring fevers 465. 46 VVhat true provokers are 473. 19 476 31 Urinary salt made by the kidnyes 473. 19 Observations on distilled urine 847 Of the various actions of the spirit of urine 864 Urine-vessels not enlarged by drink but by the stone 708. 41 42 Urine not an excrement of the Kidneys 257 11 Of the division of vrines 1051. 1 Of the errours in the circle of urine 1052. 4 What the circle in the urine is demonstrated 1052. 5 What the yellownesse in urine may signifie 1053. 9 Watery urines after yellow ones signifie dotages 1054 VVhat a troubled urine signifies 1056. 26 VVhat the litle cloud in the urine may signifie 1054. 20 Of the several sediments of urine 1056 Examinations of urine by weight Ibid W. WArts how cured 141 55 154 VVater the material cause of things 32. 31 105 3. Proved so by an experiment 48. 11 109 30 Likened to the internal Mercury of Metals 65. 8 Never radically conjoyned with the earth 10 c. The parts of the water 71 8 410 54 What its unrestable appointment is 74. 28 Easily putrefiable under the Equinoctial 116 30 All bodies thereinto reducible 116. 33 The great use of that which comes from the Quellem 117 33 Water doth not always fal in a circular Figure 684. 50 When waters loose their life 689. 9 Waters the womb of seeds 693. 1 Why some waters hurt those that have the stone 251 Wheat changed into mice c. 113. 9 Winds whence generated 730 18 80 14 771 59 What the wind is 78 4 The vanity of the Schools defining it 85. 23 Violent ones how allayed 79. 13 Remedies for windinesse 4â—0 28 What causeth it 422. 41 Only in defective persons 424. 54 Some wind in the Ilcon c. Natural and necessary c. 428. 76 Spirit of Wine how reducible into water 69 27 105 9 106 11 VVines hurt by keeping in their Gas 107. 16 Wines profitable to our natures 966 Spirit of wine passeth into the Arteries without digestion 194. 12 731 Cold preserveth wines 232 VVhy wines wax soure 234 15 21 How wines become troubled 773 62 The labor of wisdome 184. 45 Of witches and witchcraft 568 The Devil how concerned therein 569. 1