as the four first qualities Heat Cold Moisture Dryness and the second qualities which proceed from their intervention Those that proceed from Heat are the qualities of opening rarifying attenuating separation c. Those that proceed from Cold are thickning repelling condensing c. Those that proceed from Moisture softning and relaxation and from Dryness hardning c. 7. Accidents that are produced from the Form as it is living are the Faculties that operate under some determinate degree of life either vegetative sensitive or rational 8. Those that follow and are produced from the Form neither as it is mixt or living but as it is specifically such are neither the first qualities nor those that proceed from their intervention nor Powers contained under any determinate degree of life otherwise every mixt and living thing would possess them as the Anti-epileptick power in the Piony the attraction of Iron in the Magnet c. But from the force and power of the Form as it is precisely such for the particular Mode of a Substance is specifically determined by the Form to its due and fit qualities so that although the Form doth give Form to the Matter according to other Modes of Substance it does not produce in it such a quality as is evident in Rhubarb whose smaller parts have a laxative virtue and the thicker are restringent Mastick in one part is solutive so some Animals in one part carry Poison in another an Antidote It is to be observed that the affections that proceed from a faculty that arises from the Form of a thing as it is specifically such are accounted wonderful because their cause is not evident as others are and likewise because they work no change on any external sense as other affections are determined by the whole Substance because they proceed from a Form totally determined by the Matter as the Power of the Magnet c. are not called occult as if we were wholly ignorant of their nature but because they are not perceived by the external sence These are indeed fine and specious words but stand upon a weak foundation fabulous Peripateticism and if a storm should attack them they would without doubt perish under their own Rubbish And sirst supposing all Bodies to be mixt and to be composed of a collection of the Elements they offer the greatest violence to experience and right reason in regard Bodies which are supposed to be mixt are only the product of water impregnated with ferment as I have plainly demonstrated before in the beginning of this Treatise by evident Examples And in regard a Non-entity can have no passions how can qualities arise from the Form of a mixt that no where exists but admitting this how will those qualities which they call the first come by their original to wit Heat Cold Moisture Dryness which they produced immediately as it were out of the bosom of a mixt for those qualities equally belong to all things and not only to the first Elements as they pretend because all Bodies and all Air Water and Earth are capable of receiving heat or cold c. their Substance remaining unchanged nay even Fire itself may have greater or lesser degrees of Heat and the beams of the Sun are in themselves wet and dry and receive it not from Fire But the reason of that consequence is say they because mixts have those qualities as they contain the Elements either formally as some assert or virtually and eminently as others which in mixts are reduced into act by the advention of the form of the mixt and moreover if those qualities were called the first because they exist in the first Bodies the Elements then also gravity and levity which are called moving qualities would also be first qualities because they are also in the Elements For gravity and levity are equally indifferent with respect to heat or cold and many things are light or heavy in which not even potential heat or cold can be perceived but if gravlty and levity did proceed from heat or cold c. then those things would be lightest that participated most of Fire the contrary whereof is manifested in red hot Iron heated Stones c. because the fire doth not make them in the least lighter and so the Earth should be heavier than Gold Tin Copper c. which according to their suppositions being mixt bodies have more fire in them as was said before Neither do gravity and levity proceed from them mediately to wit by the mediation of rarity and density for then Oyl being thicker would not be lighter than Water and oyly substances would not swim upon the Water c. And if those first qualities as they call them do not rise from those things which are commonly called the Elements from whence will this suppositious Off-spring of theirs deduce its pedigree that is these second qualities which they will have to proceed from the intervention of the first which is impossible to prove although we should grant that heat and cold c. were the first qualities and do primarily exist in the first bodies For if they proceeded from the first qualities we could by them give an exact judgment of those first qualities which I will shew to be simply impossible by an example We can give no judgment concerning the first qualities from colours for almost all Herbs tho very different in their own natures are of a green colour Whiteness is in the cold Snow and hot Arsenick also in the Flower of a white Poppy and the Flower of Galangals and there is a milky juice in hot Wood-spurge and in cold Succory and Lettice 2. Neither can we make any judgment of the qualities from taste for bitter Opium cools and Camphire has a taste like hot Pepper the juice of Poppies refrigerates Acids as Vinegar Oyl of Sulphur of Vitriol juice of Barberies c. heat for they dissolve Coral Stones Pearls and Shells and dissolution and penetration are the Actions of Heat 3. Nor can we make any better judgment of these first qualities from Scents For first man of all Animals has the worst smell and many things that smell strong are cold as Camphire Opium Hemlock c. and many things that have scent are hot as Arsenick Mercury Verdigrease Cantharides c. Lastly no judgment can be given of the first qualities from thickness softness hardness subtilty dryness lubricity friability and roughness for there is none of them that proceed more from cold than heat as is evident from experience for many thick things are hot and many cold and so of the rest But also the qualities of the third rank which they call occult cannot proceed from the figuration of Matter by the form from the mixture of the Elements altho we should grant mixture the figure of the form of fire would only produce heat of water moisture c. and so they cannot any way produce occult qualities for they themselves grant they do not proceed from the first
hide themselves or retire into warmer Countries the wild beasts hide themselves in Dens and Caves Water freezes into Ice Bread Eggs Apples and Flesh freeze so very hard that you cannot cut them and nothing hardly is proof against frost but igneous Spirits as Spirit of Wine Nitre Vitriol Salt Urine c. We also read in the Evangelists of many distempers that proceeded from Spirits as that Lunatick Mark 19. That was sorely afflicted and falling often into the water and fire his distemper was occasioned by a Spirit within him which our Saviour calls a dumb and deaf Spirit and Luke 11. he cast a Spirit out of the dumb man Luke 13. mention is made of a Woman that had a spirit of infirmity for eighteen years that had bowed her down that she could not stand straight Why may not diseases proceed from diverse Spirits now in our days and so be partakers of the same original I now go on to the Signs of the Causes § 7. From an intemperate heat void of matter if this be the case the delirious person will be like one drunk and out of their wits and the delirium will be continual without remission and it will encrease by little and little so that there will appear no evident cause that occasioned it If it proceed from yellow Choler not burnt it seizes all on a sudden attended with mighty bragging without sleep and they ll be very studious to do mischief they are thoughtful and diligent for the Choler is movable There are many afflicted with this sort of Madness They are in a continual restlesness by reason of their variety of opinions occasioned by the wandring images that are in their minds whence comes their rambling talk from the swelling juice They are watchful The worst sort of Madness proceeds from yellow burnt Choler These are always prompt to cruel actions full of Pride making a great noise cruel and rash But if it proceed from Melancholy defiled by putrid matter not burnt they are angry and break out into rage with tears and silence But if from burnt Melancholy then they are very angry and will fall upon persons silently with cruel rage and when once they begin to talk never leave off These are very mischievous but not so raging as those whose distemper proceeds from Choler After we have by these signs discovered the Causes of Madness let us now shew by what Remedies it may be relieved And here indeed is occasion for a Physician of sound judgment for Remedies ought speedily to be applied to these Madmen lest the distemper grow too obstinate The particular Cure of Madness § 8. This is the true way to cure Madness Give a Vomit prepared especially out of the Mineral Kingdom Aqua Benedicta is commended but its virtue in this distemper is not very great After the Vomit let the Patient for some days take a decoction of Herbs that are attractive and comforting to the Brain and let it be made without any other addition Let him by no means have Wine Capital Lixiviums are very prejudicial because they close up the pores and so encrease the internal heat beyond it◠just due This being done then bleed In doing of which consider if the body be full every where If so open the common Vein and let out 5 ounces of blood After bleeding the Patient should take my comforting Bolus which by degrees will make him sweat This evacuation being done let him rest three days without taking any Physick The three days being over evacuating Medicines should be given for some days Then I recommend my incomparable Drink for Madmen nay indeed for all Deliriums be they of what sort soever It ought diligently to be observed from the beginning of the cure that in regard the matter always rises upward to apply reducing Medicines The Drink before-mentioned is very necessary in all sorts of Melancholy nay in the very Epilepsie and in short the whole cure in all Deliriums Melancholy and Epilepsie is perform'd by this Drink Practicers have many Remedies as well internal as external Some as the last refuge in this Distemper when other means fail have recourse to applying a strong Caustick to the Head between the Crown and Sagittary Sutures leaving it on till it eat so deep that it looks like an open mouth Then open the Skull with a Trepan and let the place be open for a month This being done they say the Patient will be cured of his Madness After this close up and heal the wound according to art But this method of Cure looks more like an Executioner than an ingenious Physician § 9. By the Blessing of God I have cured above eleven persons of Madness in this City of Culemburg besides what I have done elsewhere Anno 1694. in May a very honourable Matron of Culemburg above fifty years of age whose name upon account of the modesty and prudence that ought to belong to a Physician I forbear a person of extraordinary modesty and courtesie towards all fell into a desperate Jaundice after into a Catharral Fever and so at last was taken mad she raved day and night and continued to roar so loud that it was impossible to procure her any sleep I administred some Narcotick Medicines prepared of Opium but without any effect Afterwards I gave her restoring Medicines evacuating Choler and comforting the Brain and those furious spirits began to diminish then she took my most successful Drink against Madness for eight weeks When she had drank all the Drink her Choler being purged and her Body strengthened she was entirely freed from any symptoms of Madness and continued all the days of her life in good health and in her right sences § 10 One S. L. a man of forty six years old being of a sanguine melancholic◠temper formerly an Assistant to the Judges of this City handsome of tall stature not observing rules of Diet but rather indulging his Appetite he loved Meat partly hot and such as increased Choler partly windy he drank a great deal of Stale Beer and abundance of Wine From this he began to be afflicted in his Brain so that for some months he did not say any thing that was rational In tract of time he fell mad He had for nine years in his own family a person that was reputed infallible for the cure of Madness Anno 94 upon account of some ill affairs returning home he began to break every thing that lay in his way and look very terribly upon all those he met in the house they secured him for if he could have got a Knife or Sword he would have murdered every body His Wife asked my advice what was requisite to be done in this affair I ordered him my Medicines that have been often approved against this distemper After three months he began to be calm and composed And though he was not entirely restored to the perfect use of his Reason yet he is now so well recovered that at this time
qualities for example The Anti-epileptical virtue is in the Piony because its form is pre-determined from the precise form of the Elements that is either from the form of the Earth Water or Fire c. or from the mixture of two three c. But this cannot by no means be from the reason before laid down to wit the power of opening in the thinner parts of Rhubarb as it consists̄ of such parts nor of binding in the thicker parts and in Mastick for then all close and thick things would lay just claim to this propriety and on the other side the thinner which is contrary to experience And forasmuch as they say that qualities are not called occult because they not sufficiently are known to us but because they are not perceived by the external sences as others are either Sight is not an external sence as well as Taste or if it be the curve attraction of the Iron by the Magnet which the sight clearly discerns is more occult than moisture in the Water or heat in the Fire and Sun which is perceived by the feeling And in regard no body yet was ever capable to demonstrate why Fire is hot or Water moist any more than why the Magnet draws Iron c. then either all those qualities are occult or none For if the first qualities that are more intermediately subject to our sences are not more known than the occult much less the second that arise from them besides what things soever flow from one and the same principle one of them cannot be said to he more occult and the other less but all those qualities proceed from one and the same principle therefore c. There is nothing in what is compounded but Matter Form and Ferment but form is one and the same in all things Man only excepted therefore different qualities cannot proceed from it Matter is one and the same in all to wit Water and for the same reason cannot be the root and fountain of so many diverse qualities therefore smells tastes colours proportions and different figures proceed from ferment as from their original so also attractive repulsive sympathetical and antipathetical power proceed from it or from nothing for Water before it was fermented had neither taste smell or colour nor endued with so many different proportions nor purgative deleterious or antidotal cephalick splenetick hepatick or arthritical c. but according to the diversity of the ferments to which it is united it is capable of receiving myriads of signatures by this it becomes a Metal in Gold yellow in Silver white in Vermilion it is red in Vitriol green or blue elsewhere it becomes a Plant in Rue of a green colour with a sad coloured Flower it is bitter with a nauseous scent and has a quality of expelling poison with an antipathy to Coleworts Then it is an animal in the Tarantula of a dusky colour like a Spider of an hurtful quality to man c. but particularly to trace out how ferment by sporting is capable of producing so many signatures and proprieties is not my present design These things therefore being premised let us proceed to the original of forms which is so obscure and unknown that the whole doctrine of Sympathy and Antipathy hath hitherto remained quite uncultivated but that truth may if it be possible shine in these abstruse mysteries I have thought convenient to examine all the most celebrated opinions and see which of them will best explain the Phoenomena's of Nature and at last to lay down my own opinion concerning Forms The first then is the opinion of the Peripateticks asserting that there is a substantial form in sensitives and vegetables which with Matter doth make up the Compound These Forms they say are immaterial and incorporeal and are not composed of Matter as an essential part yet that they are material in as much as they depend on Matter in esse fieri operari but they do not understand what they say for if they are material they cannot either be subject to generation or corruption for Matter is neither generated c. neither can they inform Matter for then the same thing would inform itself if immaterial then they will not be subject to corruption and consequently not to generation Nothing can be produced from nothing but Forms have nothing but Matter or its accidents to arise from but according to their own confession they do not proceed from Matter a from an essential part therefore they must proceed from its accidents or from nothing but it cannot be from its accidents for then accidents would not only produce a form but create it Moreover form would not be a principle in regard it was produc'd from something else They say the form is produc'd from nothing of its own not nothing of its subject but this distinction will not remove the difficulty in regard they will not allow it to be made from a subject that is from Matter as an essential part therefore it is yet essentially produced from nothing If the form were produced out of the power of the matter it either would exist Matter or not not the latter because as was said before it is produced of nothing if the former its existence will be either physical or metaphysical not physical because Matter is pure power and a physical existence is act if it be only metaphysical as they distinguish how would Form receive a physical existence from Matter when no body doubts that it itself hath none Another opinion is that of the Epicureans who in regard they saw that Aristotle's opinion could not well be defended and substantial Forms seeming unaccountable to them denied that there were any such thing and had recourse to Atoms for the constitution and generation of a Natural Body saying that there were two principles of concrete Bodies Atoms and Vacuum the existence of Atoms and the things composed of them considering how much was added every hour to those things which grow slowly and how much those things diminished which were in a decaying state as in the nourishment of Vegetables and Animals and in insensible decreasings in the mean while not observing that Branches Leaves Flowers Fruits and Seeds every year become Trees that if every thing were exactly weighed we must allow that every hour they require several ounces of nutriment The same thing also happens in the nourishment of Animals if the quantity of the meat and drink that is received in be compared with the excrement and besides the trunk of Trees every year grows larger besides what leaves c. grow those that are of opinion that they require indivisible Atoms and that the matter cannot be performed any other way are confuted by the testimony of the sences in regard nothing as was proved before is required to the nutrition of Vegetables besides water Besides they say those Atoms are indivisible and altogether of the same nature on account of the identity of their matter whence there
the matter in which that is humane Blood Urine Excrement c. Secondly the efficient cause from which the universal Spirit of the world viewing all things Thirdly the Instrumental cause without which the Cure cannot be perfected which is the Medicine or Unguent sympathetically prepared § 2. Libavius allows no Sympathy and argues that it is only of natural things but Sympathy is a continuation of Nature and its agreement for although the bodies of the Magnet and Iron are at a distance yet Nature is so continued in them that they agree together and why shall not we assert that there is a kind of continuation and therefore Sympathy between Urine and the Medicine the Wound and the Ointment as also Powder magnetically compounded But what that is in what it consists and how it is performed and what is its cause this is that which is to be enquired into There was never any person yet that was so arrogant as to pretend to demonstrate all these things particularly Yet we ought not to stand still but to endeavour a search after it as far as our understandings can penetrate Daily experience shews that many are Magnetically cured in the most desperate diseases sick persons being absent by exciting a great steam in Urine without any pain at heart and weakness in the head and this I my self have two hundred times experienced by those that have been afflicted with an inveterate Head-ach Palsy Running Gout Scurvy Asthma Hypochondriac distempers c. For this is certain and no body in their right wits will contradict it that by the help of Sweat almost all distempers are curable by transplantation with Vegetables by the means of Sulphur microcosmically prepared Much may be taken away from a morbisick constitution by the help of Sweat and likewise much may be communicated by it to other bodies as is manifest in those that have the Pox Leprosie Itch and Plague Howsoever it is done it is infallibly true that by the permission of God men are cured after this manner by Urine and that Wounds are healed although at some miles distance To what purpose then is it to shut our eyes against the light manifest of experience although we cannot trace out the true and adequate causes how these things come to pass The Magnet draws Iron and each are in a wonderful manner mutually affected but who yet hath been found so ingenious to discover the true causes that produce that affection although many systems have been written on that subject the same thing ought to be thought of Sympathetick cure and especially its Medicine and not immediately attribute it to a Diabolical art although it is very effectual beyond belief or else we must call in question or altogether deny the truth of matter of fact CHAP. XI Of the false conjectures of those that think this Art diabolical § 1. BUt we ought here by the way to consider whether the Devils have any such power as some attribute to them in this Magnetick cure The power of the Devils is great and tremendous yet they could not so much as enter into the Swine without divine command or permission Moreover there is no power granted them over the will or understanding of man but only over the Senses and Fancy it is certain that they work great and stupendous things without Man not immediately by the motion of generation and alteration which is beyond their power to effect but only by local motion So they can cause Thunder Lightning raise the Wind and Storms and mix the Elements together but they cannot imitate any thing that is peculiarly proper to God Therefore they cannot create new species nor work real miracles but those that are such in shew and appearance only which are called lying signs while they deceive the eyes by their tricks imposing upon the sight and stirring up false species in the fancy or doing such things as are produced by natural causes therefore they cannot claim the name of Miracles But pray were there any that before Hippocrates his time raised the dead by incorporeal Medicines only or the power of the Soul Did Moses Elias Elisha or any other of the Prophets work Miracles They did indeed raise the dead the Elements obeyed them but it was not by any dexterity of art not by their own power There was no Magical Impiety no Cabalistical Vanity no Fantastical Imaginations in these persons but the arm of God Those things that are reported of Orpheus or any other of the Heathens who preceeded or followed Hippocrates were either false or Diabolical but almost all of them are fabulous The Poets tell of Hypolitus that being dismembred was brought back from Hell and restored to Life by Aesculapius but this was either spoken Hyperbolically or invented and feigned by the Painters and Poets To this we have Plato's testimony who in his Cratylus saith this is a fiction Philostratus relates that the Ghost of Achilles that is rather the Devil was raised by Apollonius which the Soothsayers at this time perform But what are these but fabulous and monstrous pretensions Or if the Heathens did any thing in Antient times that caused admiration they were lying signs § 2. Those things that the Devil wrought by the Egyptian Magicians in Moses's time were either the effect of natural causes or meer trifling delusions Of this kind were what the Antients admired in their Idols Caves and Groves amongst all of which there was nothing that could properly deserve the name of a miracle We read in the 20th Chap. Book 6. of Iosephus that Magick was never more in vogue than in his time and Pliny says There were never more Magicians than in Nero's time and he adds never was their folly more known to wit at that time when Iosephus and many others were astonished with wonder at the miracles of Christ then they say it was the Devil if he had any exercised his utmost power by the Magicians that by his works he might eclipse the then flourishing name of Christianity But what was then done by his Emissaries that could even affect the minds of the vulgar Iulian as much as he could cultivated Natural and Diabolical Magick that he might imitate the works of Christ's Disciples But who did we hear he restored to life When do the winds obey him When did he cure the blind Is there any thing like this said to be performed by the Modern Magicians or the Iews who are continually turning over the Cabala or by others who to the disgrace of the Christian Religion are now maintained by great men What besides meer vain pretensions mock impostures childish trifles deceits and cheats Who therefore will believe those that lived before Hippocrates his time wrought such miracles All these things were done either by the assistance and help of the Devil or by natural causes and therefore not to be accounted Miracles or proceeding from incorporeal Physick or any faculty of the Soul for example to turn Water in to
Ice to produce Rain Hail and Snow or such like delusions But to cure Paralyticks and other sick persons by a word to raise the Dead to create new substances to make the Earth transparent to the very Center to change the nature of Fire is not the work of a Creature but the Creator who is the Lord of Nature and is not confined by its Laws Although Menecrates of old successfully cured many of the Falling Sickness and never appeared in publick but like a Deity cloathed like Iove himself in Purple with a Crown on his head carrying a Scepter in his hand and honoured like a God by those he had cured as one who if he pleased could remove even Iove himself from Heaven Who is ignorant what the Ghosts and such like follies of Simon Magus were There are so many Absurdities and Impieties in all these things that they deserve totally to be obliterated to say no worse of them CHAP X. Of the Jews Cabalistical way of Curing THe Iews Cabalistical Cure is not to be thought of without indignation being nothing but a pernicious superstition which by collecting dividing and transferring Words Names and Letters dispersed here and there in Scripture according to their own Fancy and composing one out of another they frame members of Sentences Inductions and Parables Thus they would adapt the oracles of God to their own fictions and by wrestled accounts of Words Syllables Letters and Numbers they endeavour to bring forced proofs for their own perfidiousness And moreover being pufft up with these trifles they brag that they have found out and know the ineffable mysteries of God and secrets beyond any things the Scripture hath revealed and blush not with the greatest assurance to say by these they can P'rophesy heal and work miracles What can a perfidious Iew utter more impious and blasphemous These are their wretched words Moses received this Cabalistical Art from God in the Mount which hath been successively dilivered down to posterity only by word of mouth like the Pythagorean Philosophy without any written remains They give out that Moses by his knowledge herein performed all those miracles that Scripture records of him his turning the Rod into a Serpent the Rivers into Blood and all those many calamities he brought upon the Egyptians were performed by help of this by this art Ioshua caused the Sun to stand still Elijah restored the blind to sight and called down Fire from Heaven But this is nothing but a vain and impious fiction of men superstitiously desperate for they cannot attribute these and the other wonderful works of God to the Art and Industry of Man without manifest and apparent sacriledge The Rabbins pretend that the Cabala was first communicated to Moses and so continued to the succeeding Iews and was not only known to those Prophets who are recorded in holy writ but also to a great many more It is manifest that neither Moses Elias or any other of the Prophets wrought any miracles but by the particular command of God What God did by them the Prophets themselves cannot be said to have done either of their own proper motion or by any such Art nay they were not so much as foreseen by them as we have before noted For this cause Moses and the rest of the Prophets after him so often repeat it that they attribute all these works to God Thus saith he The Lord commanded this The word of the Lord came unto me c. Lastly if the Power of the Cabala be so great as the Iews impudently lye concerning it how comes it to pass then in regard they have cultivated it so long both in the present and former ages and are so very conversant in it that by its assistance they have performed nothing that can raise admiration even in Children Especially when Iosephus lib. 20. Chap. 6. reports that it was very common and familiar in his time But they never did any thing that can have the least pretence to a Miracle § 2. I conclude therefore with other learned men that this whole matter is nothing but a sort of Allegorical sport that idle persons imploying themselves about particular Letters Points and Numbers which the Hebrew Tongue very much admits of invented according to their own pleasure This wretched Iewish progeny goes on further and in regard the miracles of Christ were so illustrious and manifest that they cannot be denied and yet they will not acknowledge him for the Messiah and the promised seed they villanously sometimes attribute them to Magick sometimes to the Cabala and utter such horrid expressions against the Eternal Son that their very remembrance forces me to silence By these things which we have toucht on by the way it is easie to perceive that this vain Superstition of the Cabala was not abolished at the coming of Christ as a great many Authors assert who have wrote on this subject But indeed those studies which now adays are nicely inquired into and as proudly bragged of not only by the Jews but also by a great many nominal Christians prove that it is not extinct as it is to be wished it were but on the contrary with grief be it spoken it was never more studied in any age Thus you see in short what is the Jews Cabala which many that are greedy of the Jewish impiety swallow down This Cabalistical Art as also Magick chiefly consists in words and characters I acknowledge indeed that anciently Magick and the names of Magicians were held sacred And I also know that this specious name is now at this time given by some to those wicked arts by which Satan endeavours to darken the glory of God and obstruct mans salvation Not only the thing it self but also the name of this art ought to be an abomination to every good man because there can be no figure either in Wood or Stone or engraven in any other matter which in it self hath the power of acting in regard according to Aristotle and Aquinas figure is nothing but a certain situation and order of parts from whence the modification of quantity arises Therefore in regard quantity is not active by it self nor figure likewise which is only the modus of quantity by necessary consequence it cannot be the principle of mation or action nor can a Statue as such produce another Statue or quality Whence then proceeds that power and efficacy that the Jews and Magicians attribute to words and characters If it is neither from God Nature or Art it must be from something else to wit the Devil who by these sort of stratagems endeavours to entice miserable mortals to pay devotion to him Therefore the practicers of such detestable arts are deservedly punished with the utmost severity both by the Laws of God and Men. There was never any want of Natural Remedies but the fault lies generally in our gross ignorance As there are two sorts of Physicians one who cures miraculously the other who cures naturally by