Chapter
first
.
What
the
auncient
Phisicke
is
.
And
what
the
phisicke
of
the
Ethnikes
or
heathen
is
.
And
that
there
is
no
trueth
that
is
not
deriued
from
Christ
the
trueth
it selfe
.
THE
true
and
auncient
phisicke
which
consisteth
in
the
searching
out
of
the
secretes
of
Nature
,
whose
study
&
vse
doth
flowe
out
of
the
Fountaines
of
Nature
,
and
is
collected
out
of
the
Mathematicall
and
supernaturall
precepts
,
the
exercise
whereof
is
Mechanicall
,
and
to
be
accomplished
with
labor
,
is
part
of
Cabala
,
and
is
called
by
auncient
name
,
Ars
sacra
,
or
magna
,
&
sacra
scientia
,
or
Chymia
,
or
Chemeia
,
or
Alchimia
,
&
mystica
,
&
by
some
of
late
,
Spagirica
ars
.
Which
sheweth
foorth
the
compositions
of
all
maner
bodies
,
and
their
dissolutions
,
their
natures
&
properties
by
labour
by
the
fire
,
following
Nature
diligently
.
So
that
Philosophie
naturall
and
supernaturall
,
the
Mathematicals
Chimia
and
Medicina
be
so
combined
together
,
that
one
of
them
can
not
be
without
the
other
.
I
doe
meane
the
true
and
right
vse
of
Chymia
,
and
not
the
abuse
thereof
,
which
promiseth
golden
mountaines
vnder
the
vain
title
of
Philosophie
and
Wisdome
,
the
wisedome
whereof
is
consumed
and
wasted
in
smoke
,
by
force
of
the
fire
.
This
auncient
and
true
phisicke
consisteth
of
Medicines
of
two
sorts
.
The
first
is
Vniuersalis
or
vnarii
.
The
second
is
ternarii
or
particularis
.
These
two
are
founded
vpon
the
Center
of
vnitie
,
concord
and
agreement
,
their
scope
and
end
is
to
bring
the
sicke
person
to
vnitie
in
himselfe
,
they
doe
agree
with
the
rule
of
Gods
worde
,
they
depend
vpon
the
fountaine
of
trueth
.
The
Eth●●kes
or
heathen
haue
of
their
own
braynes
deuised
a
third
kinde
of
phisicke
or
Medicine
which
is
binarii
or
vulgaris
.
This
is
most
grosse
and
worst
,
and
is
that
phisicke
which
is
most
commonly
vsed
,
and
most
stoutly
mainteined
and
defended
.
This
phisicke
is
founded
vpon
a
contrary
Center
to
the
other
,
therefore
a
false
Center
.
For
it
consisteth
in
dualitie
,
discord
and
contrarietie
.
It
maketh
warre
and
not
peace
in
mans
bodie
.
It
is
not
founded
vpon
the
rule
of
Gods
worde
,
but
vpon
the
authoritie
of
men
reprobate
of
God
,
&
such
as
were
Idolaters
and
ignorant
of
the
trueth
,
consisting
onely
in
God
(
whome
they
knewe
not
)
and
in
his
Christ
the
trueth
it self
,
whome
Galene
the
prince
of
that
phisicke
,
in
his
workes
hath
blasphemed
of
set
purpose
and
by
expresse
wordes
.
And
therefore
he
and
the
rest
his
folowers
,
were
sedused
with
the
spirit
of
contradiction
and
error
.
Yet
their
folowers
thinke
wee
doe
them
great
wrong
in
saying
,
such
haue
not
sayde
nor
written
the
trueth
.
As
though
Artes
and
Sciences
may
be
possessed
and
exercised
by
mans
braynes
and
inuentions
without
God
that
made
them
.
This
may
well
be
called
blasphemie
.
Herein
Plato
may
be
sufficient
witnesse
against
them
,
saying
that
no
man
can
rightly
vnderstande
and
haue
knowledge
of
things
belonging
to
man
,
if
he
be
ignorant
in
things
parteyning
to
God
:
and
doe
not
first
know
things
diuine
.
For
seeing
Christ
is
the
way
by
the
which
we
ought
to
begin
,
proceede
,
goe
onward
and
to
the
ende
in
all
our
actions
,
artes
and
Sciences
,
we
ought
to
walke
in
this
way
,
aswell
to
attaine
knowledge
,
health
and
life
in
this
world
,
as
life
in
the
world
to
come
.
The
heathen
Phisitions
not
walking
in
this
way
,
must
needes
erre
and
stray
,
not
receiuing
the
key
of
wisdome
,
which
is
science
of
GOD
himselfe
,
who
giueth
wisedome
to
the
wise
.
And
seeing
that
all
things
which
the
Father
hath
,
be
his
sonnes
Christes
:
and
seeing
wisdome
and
science
be
the
riches
of
God
,
and
all
wisedome
is
of
him
,
and
the
power
of
God
is
wisdome
and
science
,
and
the
working
power
of
GOD
is
Christ
,
and
Christ
is
the
trueth
,
therefore
hee
that
swarueth
from
Christ
neither
hath
the
treasures
and
riches
of
the
wisdome
and
science
of
God
,
neither
is
lead
into
the
trueth
by
the
trueth
it selfe
,
therefore
hath
not
trueth
.
And
seeing
Christ
is
life
it selfe
,
which
is
the
power
of
life
to
himselfe
and
to
al
others
,
by
whome
all
things
are
made
and
moue
,
and
by
whome
life
is
in
all
things
,
from
things
celestiall
to
things
in
the
heauens
,
ayer
,
water
and
earth
,
and
to
all
matter
in
the
world
which
hath
life
,
and
he
is
in
the
life
,
and
is
the
power
of
the
seede
of
all
things
,
which
become
and
proceede
to
be
manifested
and
come
to
action
,
of
whom
euery
body
brought
forth
by
touching
,
and
coniunction
doth
grow
and
increase
,
and
by
whome
all
thinges
are
one
,
not
as
a
heape
of
Corne
or
graine
is
one
body
,
onely
by
lying
together
,
but
because
all
partes
doe
hang
together
,
and
be
as
it
were
one
chaine
.
For
God
,
Christ
,
the
holy
Ghost
,
the
soule
,
Angels
and
all
corporall
things
is
as
it
were
this
chaine
,
and
the
Father
is
the
principall
life
and
cause
of
life
,
and
al
things
in
the
world
haue
bèing
and
life
of
Christ
,
the
life
it selfe
which
giueth
them
to
all
things
,
and
is
in
the
life
,
and
all
in
all
.
Who
also
is
the
light
of
the
light
,
that
is
of
God
which
sitteth
in
the
Center
of
all
things
that
be
,
from
whence
with
his
vniuersall
eye
,
that
is
with
the
light
of
his
substance
,
whereby
he
is
their
being
,
and
life
,
doeth
behold
all
things
.
For
from
the
Center
all
things
are
seene
at
once
,
and
alike
.
Therfore
all
perswading
speaches
and
fayre
and
plausible
arguments
,
hauing
great
shewe
and
colour
of
reason
,
being
deriued
out
of
mans
braines
,
or
corrupted
or
mingled
with
the
leuen
of
mans
inuentions
,
swaruing
from
Christ
or
not
resting
in
him
,
or
leauing
nothing
or
very
litle
to
him
,
in
whose
power
and
gouernement
all
things
are
:
from
whome
health
and
life
is
deriued
,
in
whom
all
the
treasures
of
wisdome
and
knowledge
are
hidde
,
must
needes
be
not
onely
confuse
and
vayne
,
but
also
erronious
,
foolish
,
deceitfull
,
false
and
counterfeit
,
though
they
beare
neuer
so
gay
titles
of
Philosophie
,
wisedome
or
phisicke
.
Such
is
the
Philosophie
whereof
S.
Paule
giueth
vs
warning
,
Col.
3.
saying
,
beware
lest
there
be
any
man
that
spoyle
you
through
the
tradition
of
men
,
according
to
the
rudiments
of
the
world
,
and
not
after
Christ
:
for
in
him
dwelleth
al
the
fulnesse
of
the
Godhed
bodily
.
Such
Philosophie
and
phisicke
hang
not
together
in
the
chaine
aforesaid
,
nor
yet
bee
illuminated
from
the
right
Center
,
nor
seene
from
the
same
,
but
be
founded
vpon
diuers
Centers
,
whereby
their
Circles
doe
cut
one
another
,
or
touch
ech
other
,
therefore
they
doe
not
consist
in
vnion
,
but
are
contrary
to
eche
other
.
Such
Center
is
the
Center
of
dualitie
,
contrarietie
and
discord
.
The
originall
thereof
is
worthely
called
Binari
,
the
author
of
diuersitie
and
contrarietie
,
which
alwayes
maketh
sedition
and
discord
,
as
vnitie
is
the
band
of
concord
.
For
concord
is
the
vnion
of
diuers
appetites
of
those
things
that
doe
desire
,
whereby
they
be
of
one
minde
.
Therefore
euery
thing
in
the
worlde
doth
so
long
indure
and
abide
as
long
as
it
is
one
:
but
it
dieth
and
is
dissolued
as
soone
as
it
sesseth
and
leaueth
to
be
one
.
Vnquietnesse
beginneth
in
things
,
where
Meum
&
tuum
,
is
become
to
be
knowen
in
them
:
whereof
commeth
griefe
,
which
is
a
sense
or
feeling
that
can
not
abide
deuision
or
corruption
.
Whereby
it
appeareth
how
desirous
Anima
(
which
is
medium
inter
corpus
&
spiritum
)
is
of
vnitie
in
his
body
,
which
bendeth
it selfe
and
striueth
against
that
passion
or
griefe
of
his
body
,
by
the
which
it
greeueth
him
,
that
his
vnitie
and
integritie
should
be
weakened
.
Chapter
second
.
The
originall
causes
of
all
diseases
in
the
greate
worlde
,
and
in
the
little
worlde
,
which
is
man
.
GOD
almightie
the
creator
of
al
things
,
did
see
the
angels
which
he
had
created
fall
from
vnitie
,
and
he
made
all
the
world
to
the
image
and
similitude
of
vnitie
wherein
it
did
consist
.
Also
by
his
bountifull
goodnesse
and
prouidence
he
created
Microcosmum
or
little
worlde
,
vz.
man
,
his
ternarium
and
last
creature
,
and
substituted
him
in
the
place
of
his
other
creatures
which
were
cast
out
of
heauen
.
From
this
one
did
God
deriue
all
mankind
.
And
hee
did
not
create
the
woman
which
should
bee
cowpled
to
man
,
as
he
made
him
but
out
of
him
,
that
al
mankind
should
spring
out
of
one
,
to
the
commendation
of
vnitie
and
concord
.
The
worlde
did
persist
in
this
vnion
,
and
did
obserue
the
nature
of
vnitie
,
vntill
that
wretched
creature
Binarius
,
which
fell
from
vnitie
,
and
made
a
dualitie
&
contrarietie
,
enuying
the
state
of
man
,
that
persisted
in
vnitie
,
by
captious
sophisticall
reason
did
perswade
him
to
eate
of
the
Apple
forbidden
,
whereby
he
brake
vnitie
,
and
fell
headlong
into
disobedience
,
dualitie
and
contrarietie
.
Then
was
he
spoyled
of
perfection
,
and
of
the
health
of
his
soule
and
body
,
and
purchased
to
himself
all
the
filthinesse
of
vice
,
infirmitie
and
sicknesse
.
Also
the
Seedes
of
all
things
of
the
world
,
which
by
vertue
of
the
word
of
God
at
the
beginning
,
had
receaued
power
of
generation
and
multiplication
,
were
perfect
and
sound
without
corruption
,
and
did
persist
in
vnitie
,
vntill
such
time
as
by
the
said
counsel
of
Binarius
,
man
fell
into
disobedience
and
brake
vnitie
.
Whereupon
by
the
curse
of
God
impure
Seedes
were
mingled
with
the
perfect
seedes
,
and
did
cleaue
fast
to
them
,
and
doe
couer
them
as
a
garment
:
and
death
was
ioyned
to
life
.
So
imperfection
and
impuritie
,
is
ioyned
to
puritie
,
and
death
to
life
,
sicknesse
to
health
,
not
onely
in
man
,
but
also
in
all
liuing
creatures
,
Hearbes
,
Plants
,
Mynerals
:
and
in
the
fruites
of
the
Firmament
and
ayer
.
By
this
meanes
the
Mynerals
haue
their
rust
and
canker
,
which
worke
their
destruction
and
ende
.
The
vegetables
,
as
hearbes
,
trees
and
plantes
,
haue
their
corruptions
of
diuers
sorts
,
ioyned
with
their
pure
balme
&
seedes
,
which
in
their
time
work
their
putrification
,
withering
&
consumption
,
according
to
the
Science
and
propertie
of
their
impure
seedes
,
besides
the
alteration
which
they
receiue
by
the
nature
of
the
soyle
wherin
they
growe
,
as
may
be
tasted
,
felt
and
perceiued
,
by
wheate
sowen
in
some
ground
,
which
will
manifestly
taste
of
Garlicke
,
and
be
much
like
in
propertie
.
And
some
grounde
will
make
transplantation
of
one
seede
into
an
other
,
as
from
Wheate
to
Drake
or
Darnell
or
such
like
.
The
beastes
also
,
Cattell
and
such
liuing
creatures
,
because
they
liue
and
be
nourished
with
the
vegetables
and
minerall
resolutions
,
haue
like
impurities
as
they
haue
,
according
to
the
nature
of
the
soyle
whereupon
they
feede
,
&
of
the
water
which
they
drinke
.
As
appeareth
by
the
Meadowes
neere
the
Riuer
Potheus
in
the
Ile
of
Candie
,
neere
the
Cittie
Cortina
,
wherein
groweth
such
grasse
and
hearbes
,
that
the
Cattell
which
be
fedde
therwith
will
haue
no
apparent
Spleene
.
Some
countreys
&
soyle
do
infect
the
Liuer
,
others
the
Lungs
,
other
places
,
other
parts
of
the
Cattell
which
be
there
fed
,
as
experience
teacheth
.
Which
partes
of
the
Cattell
our
forefathers
did
diligently
vewe
and
search
before
they
layde
the
foundation
of
their
houses
,
townes
or
Cities
,
and
that
they
did
oftentimes
,
because
they
would
knowe
whether
those
parts
were
infected
with
sicknesse
,
with
their
foode
and
by
the
often
sight
of
them
,
they
iudged
whether
the
Cattell
fed
there
were
holsome
for
their
victuall
and
foode
or
no.
And
because
man
receiueth
his
nourishment
out
of
all
the
rest
,
therefore
hee
hath
infinite
sortes
and
kinds
of
diseases
,
and
therefore
no
other
Creature
hath
so
many
meanes
to
bring
it
to
sicknesse
,
nor
to
his
death
.
But
the
foode
and
nourishments
for
mans
body
,
though
they
haue
in
them
mingled
,
venemous
,
sickly
or
medicinable
properties
,
yet
for
all
that
,
by
reason
of
that
mixture
with
their
good
seedes
,
as
long
as
vnitie
and
concord
is
kept
betweene
them
,
they
be
tempered
,
seperated
,
resolued
and
expelled
out
of
mans
body
.
But
if
man
doe
take
them
out
of
measure
,
or
if
the
first
stomake
,
or
the
Stomake
of
any
part
of
the
body
be
faultie
in
attraction
,
separation
,
resolution
,
digestion
,
distribution
or
expultion
,
the
seedes
of
diseases
do
then
take
roote
in
mans
body
.
And
that
euery
thing
hath
his
impure
seede
ioyned
with
his
pure
,
and
death
to
his
life
,
though
it
be
neuer
so
holsome
or
pleasant
to
mans
nature
,
is
manifested
and
made
plaine
to
the
eye
,
touch
and
taste
of
them
that
haue
skill
to
seperate
the
pure
from
the
impure
,
by
his
auncient
Phisicke
or
Chymia
.
They
finde
in
Hony
&
Sugar
,
as
veuemous
impuritie
as
in
Arsnicke
,
and
in
Roses
,
Violets
,
Balme
,
Betony
,
gold
,
Siluer
,
&c.
there
be
impurities
.
They
also
finde
by
this
arte
,
as
there
is
nothing
so
good
,
but
it
hath
in
it
also
some
impure
thing
and
vnholsom
,
which
they
separate
from
the
pure
,
so
also
there
is
nothing
so
vnholsome
,
perilous
nor
venemous
,
but
it
hath
in
it
also
some
good
thing
and
pure
which
hath
vertue
and
power
to
cure
and
helpe
those
diseases
and
hurtes
which
be
caused
and
procured
by
them
and
by
others
also
.
As
out
of
Quicksiluer
is
drawen
medicine
which
can
helpe
diseases
by
him
caused
,
and
by
other
meanes
also
.
They
finde
in
Arsenicke
excellent
medicine
for
diuers
griefes
.
So
Lead
hath
in
it
remedie
for
those
diseases
which
bee
caused
and
bread
in
the
Miners
of
Leade
.
Out
of
Tartar
also
is
drawen
excellent
medicines
for
those
diseases
which
come
of
the
Tartar
of
Wine
,
and
so
forth
of
others
.
Therefore
all
diseases
do
proceede
of
their
impure
Seedes
,
which
are
indowed
with
science
and
knowledge
of
generation
and
transplantation
of
impure
fruits
,
vz.
of
sicknesse
and
diseases
,
according
and
agreeable
to
their
gift
and
science
:
Which
do
appeare
and
proceede
into
action
by
separation
,
breache
of
vnitie
,
peace
,
concord
and
agreement
,
whereby
they
are
inabled
to
striue
for
the
superioritie
with
nature
&
pure
seedes
in
mans
body
.
Seeing
therefore
that
first
original
of
diseases
in
man
did
proceede
from
the
breach
of
vnitie
,
therefore
it
must
needes
be
that
all
health
must
consist
only
in
vnitie
.
And
in
and
by
this
vnitie
health
is
to
be
sought
,
and
not
in
contrarietie
,
as
the
Ethnikes
doe
.
Chapter
third
.
Of
the
vniuersall
Medicine
,
And
how
the
darke
speaches
of
the
writers
thereof
,
did
deceaue
couetous
men
,
wherby
the
right
vse
of
this
Phisicke
was
not
vnderstoode
,
but
by
abuse
it
grewe
to
bee
despised
.
THE
first
of
the
Medicines
aforesayde
of
the
auncient
Phisicke
which
is
the
vniuersall
Medicine
,
is
such
,
as
by
that
onely
,
all
and
al
maner
diseases
of
what
sort
and
kinde
soeuer
they
be
,
are
cured
.
It
is
so
perfect
,
temperat
,
pure
and
incorruptible
,
that
it
is
able
to
correct
,
amende
and
consume
all
corruptions
in
mans
body
,
euen
as
fire
doth
consume
the
impure
part
,
and
separateth
it
from
the
pure
.
It
increaseth
the
vitall
spirites
,
and
defendeth
and
preserueth
the
body
from
corruption
,
because
it
is
separated
from
all
corruptible
substance
,
from
all
qualities
of
heate
,
colde
,
&c.
It
is
not
moyst
,
could
,
drie
nor
hotte
,
but
it
is
Aethereall
,
separated
from
the
inferiour
Elements
:
and
it
is
of
an
incorruptible
nature
in
respect
of
the
bodie
from
whome
it
is
taken
.
And
because
it
is
agreeable
with
our
Anima
(
the
Medium
aforesayd
)
it
nourisheth
,
fortifieth
and
strengtheneth
it
,
whereby
it
is
made
able
to
digest
,
consume
and
expell
,
all
the
corruption
and
impedimentes
of
mans
body
,
wherewith
it
is
ouerwhelmed
and
let
,
that
it
was
not
able
to
exercise
,
performe
and
accomplish
his
office
,
duetie
and
actions
.
If
this
naturall
liuely
fire
in
man
like
to
the
Aethereal
fire
,
were
not
continually
nourished
,
it
would
consume
it selfe
and
also
that
is
ingendered
of
it
.
Therefore
when
nature
in
the
stomacke
hath
separated
the
pure
from
the
impure
,
of
meates
which
we
eate
,
and
of
our
drinke
,
hee
doth
expell
the
impure
partes
by
their
proper
passages
,
but
it
reteineth
and
keepeth
the
fine
and
pure
bodies
,
that
be
the
cariers
of
the
heauenly
vertues
,
for
nourishments
of
two
sorts
,
the
one
is
of
all
the
members
of
the
body
,
the
which
nourishment
also
is
separated
into
the
nourishment
of
the
three
substanties
,
whereon
we
consist
.
That
is
of
our
Salt
,
Sulphur
and
Mercury
.
The
other
which
is
the
liquor
of
the
heauenly
Luna
,
is
the
nourishmeut
of
our
naturall
fire
or
Anima
.
But
if
this
be
oppressed
,
stopped
,
or
let
of
his
operation
or
working
by
the
corruption
of
our
bodies
,
then
is
it
to
be
nourished
,
holpen
&
fortified
with
this
Philosophical
and
Aethereal
medicine
,
in
which
is
no
grossenesse
,
impuritie
,
nor
any
thing
superfluous
.
And
our
Anima
liuely
and
naturall
fire
doth
take
and
receiue
to
it
this
Aethereall
medicine
,
vertue
,
and
heauenly
power
like
to
it selfe
,
Whereby
it
is
holpen
,
strengthened
and
made
able
to
bee
deliuered
from
his
impediments
and
lettes
,
and
to
consume
and
expell
superfluitics
of
the
bodie
,
whereby
the
body
is
compelled
to
agree
and
to
bee
changed
into
the
like
nature
,
voyde
and
clean
from
corruption
and
superfluitie
.
Because
nature
delighteth
to
bee
ioined
with
her
like
,
with
peace
rather
then
with
warre
,
with
vnitie
and
concord
,
rather
then
with
discord
.
And
all
naturall
bodies
desire
in
their
kindes
to
be
perfected
:
which
naturall
desire
is
the
cause
of
all
perfection
.
This
Medicine
Vnary
,
among
the
Philosophers
and
Chymicall
Physitions
,
is
called
by
diuers
and
many
names
,
and
couered
vnder
diuers
parables
&
darke
kinde
of
speaches
,
which
brought
the
right
vse
of
this
Arte
into
obliuion
,
and
deceiued
worldly
men
,
and
brought
many
from
rich
estate
to
extreme
beggery
.
For
whereas
the
Philosophers
were
louers
of
wisdom
and
not
of
the
world
,
nor
of
worldly
riches
,
but
desired
to
haue
ternam
atque
quaternam
beatitudinem
,
vz.
mentem
sanam
in
corpore
sano
.
Therefore
they
vsed
this
vniuersall
medicine
,
wherewith
they
disgest
and
expell
the
corruptions
out
of
their
naturall
bodyes
,
wherby
the
body
was
so
prepared
,
that
therein
was
made
a
perfect
vnion
betweene
Corpus
,
Anima
&
Spiritus
,
and
transitus
ab
extremo
perfecto
per
medium
ad
imperfectum
.
Whereby
the
body
was
made
subiect
to
the
soule
,
whereof
seperatio
mentis
à
corpore
might
ensue
.
This
surely
they
accounted
purest
Golde
and
chiefest
riches
,
as
appeareth
aswell
by
other
Philosophers
,
as
by
them
that
write
of
this
arte
.
But
they
that
did
write
of
this
Medicine
,
did
it
so
couertly
,
that
men
thought
that
those
Philosophers
promised
in
their
writinges
mountaynes
of
Golde
,
and
such
a
Stone
or
fixed
matter
that
could
conuert
and
turne
al
other
base
metals
into
materiall
Gold
,
wherein
(
I
thinke
)
they
were
greatly
deceiued
.
For
though
some
say
that
they
doe
finde
by
experience
,
howe
to
take
out
of
an
ounce
of
Gold
,
a
small
quantity
,
wherewith
they
wyll
turne
an
Dunce
of
Duick
siluer
or
Leade
into
perfect
Golde
,
yet
they
get
nothing
thereby
,
for
by
this
meanes
they
make
no
more
Gold
,
then
that
weight
of
Gold
was
,
from
whence
they
tooke
their
medicine
,
because
the
medicin
had
no
more
goldish
nature
,
then
serued
onely
for
an
ounce
,
therefore
could
giue
no
more
to
others
,
but
may
slightly
colour
more
metall
,
but
then
it
is
no
Golde
.
The
probable
and
likely
reasons
of
concockting
,
digesting
,
purging
and
separating
of
the
rawe
and
impure
mettals
,
and
so
to
make
them
pure
by
arte
,
as
nature
in
the
earth
doth
make
perfect
Golde
and
siluer
,
by
conquocting
and
purging
of
Sulphur
and
Mercury
,
because
arte
is
the
folower
of
Nature
,
hath
deceaued
and
vndon
many
men
.
But
if
there
may
be
such
transmutation
made
into
gold
,
as
men
imagine
and
hope
for
,
yet
I
would
aduise
no
man
,
to
study
this
Arte
to
that
end
,
nor
yet
to
assay
or
practise
that
way
,
least
he
doe
repent
to
late
,
as
others
haue
don
before
.
For
in
my
opinion
,
the
Philosophers
Gold
is
such
a
temperate
medicine
as
I
haue
declared
,
which
in
deede
is
Astrum
seperated
from
his
impediments
and
grosse
substance
,
and
brought
to
such
puritic
that
it
worketh
in
mans
body
,
euen
as
the
vertue
and
power
of
the
Starres
worke
in
any
matter
prepared
therefore
,
by
nature
.
For
this
cause
the
Philosophers
called
the
Mynerall
diseases
and
instrmities
of
mans
body
,
by
the
name
of
imperfect
metals
,
as
of
Leade
or
Saturne
,
of
Coper
or
Venus
,
of
Iron
or
Mars
,
&c.
like
as
the
Astrologians
doe
,
aswell
by
reason
of
their
place
in
mans
body
,
as
for
their
nature
and
properties
.
For
there
be
double
Excrements
in
mans
body
,
the
one
proceding
of
his
Balme
which
is
his
Gold
,
the
other
proceeding
of
nourishment
.
The
excrements
comming
of
his
Gold
be
called
Myuerall
excrements
,
of
the
likenesse
of
the
drosse
which
is
about
the
Gold
,
before
it
be
fyned
with
Antimony
.
These
Mints
are
as
it
were
Starres
or
Seedes
,
therefore
they
make
influencies
&
blomings
,
which
are
the
fruites
of
Starres
and
Seedes
.
Therefore
they
call
bealth
and
sicknesse
in
man
,
Minerals
,
that
is
the
fruits
of
man
.
Such
diseases
in
mans
Gold
are
called
Mynerall
diseases
,
which
be
purged
onely
with
Mynerall
Medicines
.
For
Mynerall
excrements
are
onely
purged
with
Minerall
medicins
,
which
consist
in
the
vniuersall
medicine
and
in
the
tinctures
of
Gold
,
Mercury
&
Antimony
,
which
purge
mans
Balme
▪
and
remooueth
it
from
all
filth
,
which
being
purged
,
all
other
filth
will
easely
be
voyded
.
But
if
these
myneral
excrements
be
not
purged
,
then
they
hinder
the
operation
and
working
of
mans
Gold
or
Balme
,
into
the
three
Principia
,
of
mans
body
aforesayd
.
Whereof
followeth
their
corruption
,
and
of
the
corruption
of
the
Salts
in
man
,
followe
Boyles
,
Vlcers
,
Impostumes
&
griefes
not
outwardly
discerned
,
most
paynefull
,
&c.
So
that
when
any
man
that
had
any
of
these
infirmities
,
was
brought
to
perfect
temper
by
this
vniuersall
medicine
,
then
they
said
,
that
those
imperfect
metals
were
turned
into
Golde
.
And
by
this
meanes
,
was
this
great
treasure
of
medicine
hidden
,
so
that
very
fewe
Phisitians
and
professors
of
Philosophie
did
vnderstand
it
,
though
the
Philosophere
themselues
in
their
writings
exhorted
al
men
that
did
reade
their
bookes
,
that
they
should
not
credit
the
bare
letters
of
their
writings
,
but
should
rather
make
an
allegorical
exposition
thereof
.
This
seeking
of
materiall
golde
by
this
Arte
,
did
bring
it
out
of
the
right
vse
of
phisick
,
and
did
(
as
I
said
)
bryng
many
rich
folke
to
extreme
beggery
,
whereby
they
grewe
to
sophistication
of
mettalles
,
and
so
when
they
had
wasted
their
owne
substance
they
proceeded
to
exercise
deceite
,
lying
and
deuises
to
bring
others
into
like
state
&
case
vnto
them selues
,
which
mooued
princes
in
their
countreyes
to
make
Lawes
agaynst
Multiplyers
as
they
were
termed
.
The
auncient
Chymicall
Phylosophers
and
Phisitions
,
did
vse
such
darke
speeches
and
parables
in
their
writings
,
because
Secretes
are
to
be
reueyled
onely
to
the
Godly
,
and
vnto
the
children
of
doctrine
and
knowledge
,
and
vnto
the
wise
,
therefore
they
did
write
vnto
such
,
that
the
secrets
might
be
hidden
from
the
vngodly
,
foolish
,
slouthfull
and
vnthankefull
hypocrites
,
whereby
the
wise
and
diligent
with
trauayle
and
labour
might
attaine
to
the
vnderstanding
thereof
,
as
one
of
them
sayde
,
it
is
not
meete
to
prouide
for
a
man
,
a
Pigion
,
and
to
rost
it
for
him
and
also
to
put
it
vnto
his
mouth
,
or
chawe
it
for
him
.
The
auncient
Aegyptians
did
vse
no
letters
in
holy
and
secret
matters
,
but
pictures
,
figures
and
charects
grauen
of
things
and
beastes
,
least
the
Secrets
and
mysteries
should
be
prophaned
among
the
vulgare
people
.
Such
was
the
maner
of
the
wise
men
of
the
oldest
age
,
to
deliuer
the
profund
and
deep
inquisition
and
search
of
wisedom
,
by
allegogories
of
secret
Letters
,
and
by
Mysteries
.
Therefore
all
the
wrytings
of
the
auncient
Philosophers
and
Poets
are
full
of
Riddles
,
darke
speeches
and
parables
,
to
auoyde
the
contempt
of
the
common
people
.
Such
were
the
often
teaching
of
our
sauiour
Christ
.
So
in
the
Primatiue
Church
,
those
that
were
Catechymeni
and
Energymeni
,
and
those
that
had
penance
enioyned
them
,
might
heare
the
Psalmes
and
the
reading
of
the
holy
Scriptures
,
but
they
might
not
be
present
at
the
ministration
of
the
Sacraments
,
nor
at
the
holy
workes
which
were
done
afterward
,
but
they
onely
were
present
which
were
thought
worthy
.
¶
An
example
by
an
excellent
particular
Chymicall
Medicin
,
vnder
the
title
,
to
conuert
☽
into
☉
TAke
the
greene
dragon
and
bath
hym
in
warme
liquor
,
so
long
vntill
all
his
blood
be
come
out
of
his
vaynes
,
take
out
the
purer
part
of
this
blood
according
to
arte
,
and
distill
it
,
then
c●hobate
the
same
three
time
,
take
this
liquor
and
distill
it
with
the
Liuer
of
Mars
,
and
keepe
it
for
a
precious
thing
.
For
it
will
turne
the
Calces
of
Luna
,
into
perfect
Sol
,
that
is
to
say
,
it
will
turne
siluer
into
Gold
.
But
the
true
meaning
hereof
is
,
that
this
medicin
will
conuert
and
turne
those
partes
of
mans
body
affected
,
which
be
subiect
or
attributed
to
the
moone
into
perfect
health
.
Chapter
4.
Of
the
Medicine
Ternarij
or
perticularis
.
BVt
because
this
vniuersall
medicin
and
knowledge
thereof
is
gr●unted
of
the
almighty
God
but
vnto
very
fewe
,
and
is
rather
to
be
wished
and
praied
for
,
then
to
be
looked
for
,
therfore
the
particular
medicin
called
Ternarii
,
as
is
aforesayd
,
is
diligently
to
be
laboured
for
and
searched
out
,
which
often
times
performeth
and
worketh
the
effet
of
the
vniuersall
medicin
,
euen
in
greeuous
diseases
,
in
consuming
the
impure
seedes
of
diseases
,
and
in
confirming
and
fortifying
the
power
of
our
inwarde
and
naturall
Balme
.
This
medicin
of
Ternarii
consisteth
in
the
three
substanties
,
which
are
to
be
found
in
euery
body
▪
that
is
to
say
in
Sal
,
Sulphur
and
Mercuri
.
For
as
eche
body
is
compounded
of
these
three
,
so
they
be
causes
of
all
diseases
and
not
humors
.
In
these
three
consisteth
all
mans
health
and
sicknesse
,
as
long
as
they
doe
agree
together
,
the
body
is
in
health
,
but
as
soone
as
they
disagree
,
and
vnitie
is
broken
betweene
them
,
and
if
any
of
them
be
exalted
or
breake
vnitie
the
body
is
sicke
.
Therefore
there
be
three
generall
kinds
of
diseases
,
and
eche
of
them
haue
their
especiall
sortes
of
infirmities
,
as
there
be
sundry
sorts
of
Sal
,
Sulphur
and
Mercuri
of
diuers
and
sundry
natures
.
There
be
like
wise
three
kinds
of
medicine
required
,
and
eche
kinde
of
sondry
nature
to
preserue
or
restore
mans
body
to
health
.
So
that
if
any
of
these
three
be
exalted
to
much
and
passe
their
meane
,
or
breake
vnitie
,
he
must
be
amended
and
reduced
to
perfect
state
by
his
owne
kinde
,
and
not
by
a
contrary
kind
,
by
way
of
trasmutation
.
If
the
disease
be
mixed
or
compounde
of
any
of
these
(
for
there
is
no
disease
almost
but
is
mixed
by
some
meanes
,
yet
it
hath
one
of
these
three
that
is
chiefe
)
then
must
such
disease
bee
holpe
with
one
or
two
of
these
taken
out
of
some
other
fit
body
or
substance
.
per
proprium
ad
suum
innatum
,
because
nature
cou●teth
his
like
nature
,
and
desireth
much
to
be
coupled
ioyned
and
chaunged
into
his
like
.
This
naturall
desire
is
cause
of
all
perfection
.
As
long
therefore
as
the
three
substanties
aforesayd
,
doe
abide
in
vnitie
peace
and
concord
in
mans
body
,
and
in
their
owne
proper
degrees
,
without
pride
doing
their
office
,
their
body
continueth
in
health
.
But
because
nothing
is
perpetual
nor
continueth
in
estate
long
,
among
creatures
consisting
of
fleshe
,
therefore
by
reason
of
the
diuersitie
of
the
giftes
,
vertue
and
power
which
be
in
them
,
and
by
reason
of
the
impure
seedes
ioyned
with
our
norishment
,
they
abide
not
long
in
their
office
,
they
abide
not
long
in
their
degrees
,
they
exalt
themselues
,
they
breake
vnitie
peace
and
concorde
,
the
badd
is
seperated
from
the
obedience
and
mixture
of
the
good
:
which
breach
of
vnitie
and
seperation
doth
shew
those
sicknesses
and
deseases
in
mans
body
,
which
before
by
reason
of
the
vnitie
concorde
and
obedient
mixture
could
not
breake
forth
appeare
nor
be
made
manifest
.
The
which
thinges
as
they
come
to
passe
in
man
,
that
is
Mycrocosmus
,
so
doe
they
likewise
in
the
great
world
.
Which
therefore
is
called
Mycrocosmus
or
the
little
world
,
because
after
God
had
made
all
thinges
in
the
great
world
of
nothing
,
he
made
man
in
whom
spiritually
be
conteyned
all
those
thinges
that
is
the
properties
of
all
those
thinges
which
bee
really
in
the
greate
worlde
,
as
the
auncient
Philosophers
haue
taught
by
these
and
like
wordes
,
homo
naturaliter
habet
naturam
omnium
tincturarum
.
Therefore
that
this
Mycrocosmus
may
bee
inwardly
knowne
to
the
Phisition
,
he
had
neede
to
haue
lumen
naturae
,
that
is
the
knowledge
of
thinges
in
the
great
world
,
how
all
of
them
doe
grow
increase
be
chaunged
and
dye
,
whereby
he
may
by
the
insight
of
his
minde
vnderstand
the
inward
and
hidden
nature
of
man
.
Wherefore
he
that
would
perfectly
knowe
what
inward
thinges
be
in
man
,
he
had
need
to
compare
the
vertues
and
properties
of
the
naturall
things
in
the
great
worlde
with
the
inward
thinges
of
man
.
As
you
may
perceiue
by
wine
(
for
this
purpose
)
which
as
long
as
his
spirite
doth
abide
in
him
mingled
with
the
tarte
vineger
in
vnitie
and
peace
,
the
wine
is
sounde
pleasaunt
and
perfect
,
but
as
soone
as
the
spirite
of
the
wine
is
seperated
from
the
mixture
of
the
sharpe
vineger
,
then
the
vineger
doth
appeare
is
manifested
and
may
bee
tasted
.
Likewise
when
the
vineger
is
seperated
from
the
tartar
,
them
doth
the
tartar
appeare
.
So
is
it
in
all
thinges
when
they
growe
to
corruption
putrifaction
and
dissolution
,
then
the
good
that
was
in
them
is
seperated
from
the
bad
seedes
,
the
bad
doe
no
longer
abide
in
obedience
of
the
good
,
but
haue
broken
peace
,
concord
,
vnitie
and
obedience
,
whereby
thinges
doe
growe
to
corruption
&
death
.
This
auncient
Chimnicall
Phisicke
doth
teach
such
seperation
of
the
good
from
the
bad
out
of
all
thinges
,
and
to
make
them
manifest
to
visible
and
palpable
experience
,
which
the
Ethnicke
Phisicke
hath
nothing
to
doe
with
,
nor
his
followers
hath
any
skill
thereof
,
yet
they
barke
and
bite
against
this
skill
through
their
ignoraunce
.
Chapter
fifth
.
How
deseases
ought
to
be
cured
by
peace
and
not
by
discord
in
mans
body
.
THerefore
,
as
when
the
seede
of
the
disease
or
corruption
in
man
is
seperated
from
his
temperature
concorde
and
vnitie
of
the
body
,
or
of
the
good
séede
in
the
body
,
then
the
bodie
feeleth
griefe
&
sicknesse
:
so
on
the
other
side
,
to
seperate
the
impure
seed
that
hath
gotten
the
maysterie
from
the
pure
that
is
maystered
,
is
the
way
to
get
health
,
therefore
sweate
which
is
the
seperation
of
the
vncleane
from
the
cleane
is
wholesome
,
for
it
purgeth
by
the
pores
and
transpirations
,
so
it
maketh
the
good
seede
able
to
mayster
the
badd
,
by
seperating
the
bad
seedes
in
vapors
,
through
the
pores
and
transpirations
in
the
tyme
of
sweating
,
and
with
the
sweate
,
whereby
the
vnitie
and
concorde
is
restored
in
the
body
,
whilest
nature
and
the
good
seedes
bee
made
so
strong
that
the
badd
doe
not
exalt
themselues
aboue
the
other
.
Likewise
al
medicines
ministred
into
the
body
,
ought
to
bee
such
as
haue
propertie
to
bring
the
sicke
body
to
vnitie
and
concord
:
therfore
like
is
to
be
ministred
to
that
which
is
like
in
our
nature
,
which
order
doth
depende
vpon
the
true
Center
of
vnion
.
And
contrary
thinges
are
not
to
be
cured
by
their
contraries
,
vnlike
to
our
nature
,
which
maner
of
proceeding
is
from
the
Center
of
discorde
,
contrary
to
the
Center
of
vnitie
,
and
therefore
a
false
Center
.
For
seeing
that
all
thinges
doe
hang
together
in
one
chayne
(
as
is
aforesayd
)
&
man
is
partell
of
that
chaine
,
and
Mycrocosmus
hauing
in
it
the
properties
of
the
great
world
spiritually
,
therefore
there
is
in
the
greate
worlde
,
that
which
is
agreeable
to
the
nature
of
man
,
in
what
parte
soeuer
it
be
weakened
,
or
not
able
to
resist
his
enemy
,
which
because
of
the
conueniency
and
agreement
with
our
nature
,
doth
desire
to
be
ioyned
with
it
.
Wherefore
it
must
be
ministred
in
due
order
,
finesse
and
proportion
,
it
is
able
to
fortifie
,
comfort
and
strengthen
nature
and
our
naturall
balme
,
and
it
wil
be
as
it
were
a
weapon
for
nature
against
the
enemy
or
disease
,
whereby
nature
by
him self
wil
become
and
be
his
owne
phisition
.
Therefore
the
Phisition
ought
to
minister
such
things
,
which
nature
in
the
place
afflicted
doeth
require
for
the
cure
that
is
like
to
it selfe
,
and
not
contrary
qualities
,
such
as
will
make
peace
in
the
body
and
not
warres
,
vnitie
and
not
discord
,
such
as
will
helpe
nature
and
not
trouble
it
,
and
will
strengthen
it
and
not
weaken
it
.
Such
medicines
for
the
loue
and
liking
they
haue
to
our
nature
afflicted
haue
a
desire
to
be
ioyned
and
coupled
together
,
as
a
hongry
and
thirstie
man
desireth
meate
or
drinke
,
which
nourish
well
.
And
as
one
friend
coueteth
and
desiereth
the
company
of
his
deere
frends
long
absent
,
which
natural
loue
is
the
cause
of
perfection
.
Therefore
his
proper
and
ordinary
medicine
,
is
to
be
ministred
to
eche
thing
.
So
shall
we
not
neede
of
the
Ethnikes
directories
.
And
such
like
are
to
be
ioyned
to
their
like
in
right
Anotomie
.
We
ought
not
to
seeke
helpe
in
things
contrarie
and
repugnant
:
who
findeth
medicine
for
the
Liuer
in
Gratian
,
Agarick
,
or
Colocinthis
,
or
who
findeth
medicin
for
the
Gall
in
,
Manna
,
Hony
,
Sugar
or
Polipody
?
therefore
like
are
to
be
ioyned
with
their
like
in
right
Anotomy
,
Ministering
of
contraries
perteyneth
rather
to
diet
then
to
medicin
,
and
they
may
serue
to
mittigate
the
payne
,
but
not
to
take
away
the
roote
of
the
disease
.
Humors
and
qualities
,
to
the
which
the
folowers
of
the
Ethnikes
doe
so
much
cleane
,
and
in
the
whiche
they
spende
their
study
and
labour
,
are
but
onely
dead
accidents
,
without
power
of
lyfe
.
They
be
conditions
,
signes
,
tokens
,
and
as
it
were
onely
flowers
and
colours
of
diseases
and
not
the
very
matter
,
cause
,
substance
,
or
nature
of
the
disease
,
they
are
caused
and
not
the
causes
.
Wherefore
when
they
go
about
to
cure
the
humor
or
qualitie
,
they
fiatter
the
payne
and
griefe
,
but
they
leaue
the
disease
vncured
.
For
the
signes
of
thyngs
are
not
the
matter
or
substance
it selfe
.
Therefore
he
that
wil
be
a
perfect
Phisition
,
must
know
eche
disease
by
his
right
Anatomie
,
that
is
to
say
,
by
the
matter
,
property
and
nature
of
the
true
substance
of
the
disease
,
as
which
of
the
three
substances
haue
broken
vnitie
,
and
not
by
the
signe
of
it
.
Also
he
must
haue
the
right
Anatomie
of
all
diseases
,
and
of
all
naturall
thynge
before
his
eyes
,
so
shall
he
apply
to
eche
infirmitie
his
apt
remedy
.
For
by
the
concordance
and
agreement
of
the
Anatomy
of
the
herbe
or
other
naturall
thyng
for
medicine
,
and
of
the
disease
,
the
Phisition
knoweth
what
things
haue
affinity
together
,
and
ought
to
be
coupled
and
ioyned
together
in
vnitie
.
For
the
right
Anatomy
consisteth
not
in
cutting
of
the
body
,
but
in
the
knowledge
of
the
Amitie
,
concord
and
nature
of
all
naturall
externe
things
,
with
man
,
which
doe
agree
,
imbrace
and
receaue
eche
other
,
and
concord
together
in
mutuall
agreement
,
in
vertue
,
power
,
propertie
and
essense
,
to
defend
nature
.
So
that
by
the
right
concord
of
these
two
Anatomies
,
vz.
of
the
disease
and
of
the
medicine
,
true
cure
doth
proceede
and
growe
,
whereby
is
declared
,
that
lyke
are
to
be
ioyned
with
ther
like
,
&
like
are
cured
with
their
lyke
:
and
that
all
health
consisteth
in
vnitie
and
agreement
,
in
which
of
necessitie
health
is
to
be
sought
for
.
And
that
sickenesse
can
not
be
taken
away
from
the
third
creature
by
Binarius
the
Author
of
discorde
and
contrarietie
,
but
by
vnari
ruling
equally
in
three
.
Chater
6.
Of
the
medicin
Binarii
or
Vulgaris
,
howe
iniurious
it
is
to
the
body
.
By
these
aforesayd
it
doeth
appeare
how
the
medicines
of
the
auncient
Phisicke
doe
disagree
with
those
medicines
which
be
commonly
in
vse
,
which
be
conteined
vnder
the
third
kinde
of
Medicine
called
Binarii
or
vulgaris
,
For
these
medicines
do
more
agree
with
the
body
(
because
bodyes
are
nourished
with
bodyes
)
then
with
Anima
wherein
Fons
vitae
consisteth
.
This
medicine
helpeth
little
to
long
life
,
or
to
the
reliefe
of
Anima
,
if
it
be
feeble
or
hindred
in
his
worke
.
Because
these
medicines
bee
ministred
with
their
bodies
,
the
worke
vertue
and
power
in
them
that
should
do
good
is
hindered
:
so
that
it
doth
litle
good
,
especially
in
partes
of
the
body
,
a
farre
of
from
the
Stomache
.
For
all
things
that
shoulde
serue
for
medicine
,
should
be
purged
first
from
their
grosse
substance
,
because
whilest
the
heauenly
vertues
be
wrapped
,
hidden
and
clogged
in
the
matter
or
substance
of
their
bodies
,
they
abyde
and
cleaue
fast
to
them
,
&
can
not
easely
be
parted
a
sunder
,
vnlesse
nature
haue
help
thereunto
prepared
by
Arte
,
which
may
separate
the
pure
from
the
impure
,
otherwise
the
working
of
that
heauenly
vertue
is
hindered
.
For
it
is
the
vertue
of
eche
thing
that
is
medicinable
and
not
the
body
.
So
that
seeing
separation
of
the
pure
from
the
impure
must
needes
be
made
in
the
stomache
,
if
it
be
not
made
before
,
because
euery
thing
hath
his
corruption
ioyned
with
it
,
and
because
the
vertues
of
eche
thing
be
small
in
quantitie
,
&
tyed
and
clogged
with
the
masse
of
his
body
,
(
as
is
aforesayd
)
it
is
better
this
seperation
be
made
before
the
medicine
come
neere
to
the
stomache
then
after
,
in
the
sicke
mans
Stomache
which
is
to
weake
to
make
such
sepation
.
Besides
this
,
by
such
grosse
and
rawe
medicine
,
the
patient
receiueth
rather
nourishment
then
medicine
,
centrarie
to
their
owne
rules
,
Omne
medicamentum
quod
transit
in
alimentum
,
cessant
esse
medicamentum
.
For
when
the
medicine
ministred
with
his
body
or
substance
,
commeth
into
the
Stomach
,
it
is
separated
into
treble
nourishment
,
that
is
of
our
Salt
,
Sulphur
and
Mercury
,
and
into
double
excrement
.
So
that
when
these
medicines
be
rightly
considered
and
compared
together
,
there
seemeth
to
bee
as
great
diuersitie
betweene
the
rawe
and
grosse
medicines
,
and
those
that
be
purged
by
fire
,
as
is
betwixt
the
true
doctrine
of
Christ
and
the
Romish
doctrine
,
For
as
the
doctrine
of
Christ
for
the
health
of
the
Soule
,
is
altogether
spirituall
,
and
the
holy
Scriptures
of
God
do
instruct
the
soule
of
man
and
speake
to
it
,
whereby
the
euill
affections
and
the
actions
and
filthy
workes
of
the
body
be
taken
away
,
and
amendement
of
life
foloweth
.
So
do
these
auncient
medicines
for
the
helth
of
the
body
consist
in
heauenly
vertues
,
which
are
to
be
ministred
and
ioyned
with
the
liuely
Spirits
of
mans
body
,
that
they
may
therby
be
fortifyed
and
made
strong
,
or
rectified
&
brought
to
vnitie
,
whereby
foloweth
the
help
and
cure
of
the
diseases
of
the
body
.
And
as
the
Romish
religion
is
mixed
with
impurities
,
&
standeth
in
outward
ceremonies
&
traditions
,
corporal
exercises
which
be
lets
to
the
works
of
the
spirite
,
whylest
it
is
occupied
about
them
.
So
these
corrporall
and
grosse
medicines
,
which
serue
for
the
body
,
consist
in
bodyly
grosse
and
rawe
substances
,
whereby
the
worke
of
the
heauenly
vertues
be
let
and
hindered
.
And
these
bodies
doe
resist
digestion
,
which
is
occupied
about
them
,
by
meanes
whreof
the
weake
and
faint
partes
that
desire
reliefe
,
can
not
drawe
to
them
these
vertues
for
their
succour
,
being
bound
and
fast
tyed
to
their
grosse
substance
.
And
euen
as
the
Romish
religion
teacheth
that
in
the
Eucharist
,
there
is
no
substance
of
bread
and
wine
,
but
onely
accidents
,
and
that
our
bodies
be
nourished
with
the
accidents
of
the
Sacrament
,
euen
so
the
Ethnicke
Phisitions
and
their
folowers
doe
teache
,
that
accidents
,
vz.
heate
,
cold
,
&c.
be
causes
of
al
diseaces
.
And
that
by
them
diseases
are
cured
,
and
health
restored
,
whereby
they
attribute
vim
vitae
,
to
accidents
&
dead
qualities
which
are
caused
,
raised
and
stirred
vp
,
by
other
things
,
&
bee
them selues
onely
Simptomata
morborum
.
So
that
in
curing
those
accidents
and
qualities
,
they
doe
as
if
a
man
would
goe
about
to
stop
the
flame
and
smoke
of
the
fire
,
and
leaue
the
hot
coles
burning
.
Chapter
seuen
.
One
cause
why
the
Author
did
write
this
treatise
.
I
Was
the
last
Parliament
time
before
this
that
is
now
sommoned
at
the
table
of
a
reuerend
Bishoppe
of
this
land
,
which
was
not
vnskilfull
in
Phisicke
,
in
the
companie
of
a
Phisition
,
which
inueying
against
this
auncient
Phisicke
,
by
the
name
of
Paracelsus
his
Phisicke
,
ignorantly
attributing
to
him
the
first
▪
inuention
thereof
,
pleased
himself
and
some
of
his
audience
,
in
telling
that
the
same
Phisicke
,
had
no
ground
nor
foundation
,
neither
any
being
.
Whereupon
he
tolde
a
tale
that
a
man
came
to
a
Phisition
and
sayd
to
him
that
he
was
sicke
,
but
he
could
not
tell
where
,
neither
how
he
tooke
his
sicknesse
,
nor
how
it
held
him
.
The
Phisition
aunswered
him
,
that
he
▪
had
a
Garden
he
could
not
tell
where
,
it
was
full
of
simples
he
could
not
tell
their
properties
,
and
that
he
would
helpe
him
but
he
could
not
tell
when
:
And
concluded
that
this
Paracelsicall
Phisicke
(
as
he
called
it
)
was
like
,
in
that
,
it
was
vaine
,
had
no
ground
,
nor
being
.
I
aunswered
him
with
an
other
tale
of
a
Poet
,
which
disdayning
that
Paynters
and
Poets
were
compared
together
and
ioyned
in
one
prouerbe
,
pictoribus
atque
poetis
quidlibe●
addendi
semper
sunt
equa
potestas
,
came
to
a
●unning
Painter
and
asked
of
him
whether
he
could
paint
a
man
,
shooting
at
a
birde
sitting
vppon
the
top
of
a
tree
,
with
a
Sunne
,
and
the
bird
therwith
killed
and
falling
downe
,
yet
the
man
should
not
be
seene
nor
appeare
.
The
Paynter
aunswered
he
could
doe
all
that
he
required
,
sauing
the
noyse
of
the
Gunne
and
the
smell
of
the
powder
:
which
being
excepted
,
the
price
was
agreed
on
,
the
daye
set
for
the
deliuerie
of
the
worke
and
for
the
payment
of
the
money
,
and
bandes
made
of
each
side
for
performance
of
couenauntes
on
both
sides
.
The
Poet
at
the
day
prefixed
seeing
and
vewing
the
peece
of
Paynting
,
could
not
finde
the
man
with
the
Gunne
,
but
all
the
rest
of
the
worke
he
found
very
artificially
wrought
:
whereupon
he
entereth
the
Paynters
bande
into
the
lawe
:
He
pleadeth
performance
of
couenauntes
:
the
condition
of
the
band
being
read
and
the
paynting
vewed
,
the
Gunner
could
not
bee
founde
:
whereupon
the
action
was
like
to
passe
against
the
Paynter
.
Then
sayd
he
,
it
is
parcell
of
the
condition
of
the
band
that
the
Gunner
should
not
be
seene
:
But
yet
sayd
he
,
turne
ouer
the
leafe
,
which
cunningly
was
couched
in
the
peece
of
painting
:
then
appeared
the
Gunner
very
artificially
paynted
,
and
also
a
greate
sorte
of
the
fables
and
tales
of
the
Poets
,
before
his
time
very
cunningly
wrought
.
And
among
them
he
had
made
very
artificially
a
little
Ant
or
Pisiner
,
with
a
Poets
hood
about
his
necke
,
creeping
out
of
a
Caue
vnder
a
greate
huge
Mountaine
.
I
left
the
applying
of
the
tale
in
both
the
po●utes
thereof
to
him
.
I
do
confesse
that
newe
vayne
confused
and
vnperfect
doctrine
,
without
grounde
is
odiouse
and
a
signe
of
r●she
wit
and
greate
follie
.
But
seeing
that
both
sides
do
clayme
trueth
,
perfection
,
aunciantie
and
continuance
,
on
their
sides
their
methoodes
and
opinions
beeing
somewhat
briefly
layd
abroad
to
the
indifferent
Reader
,
and
after
the
originall
progression
and
continuaunce
of
both
these
Phisickes
likewise
being
set
downe
,
I
doubt
not
but
he
wil
be
able
to
iudge
hetwixt
them
.
The
chiefe
pointes
therefore
be
these
.
Chapter
eight
.
Certaine
differenses
,
betweene
the
auncient
Phisicke
and
the
Phisicke
of
the
Heathens
.
THE
Ethnick
Philosophers
lay
the
foundation
of
their
Philosophie
vppon
Aristotle
a
Heathen
and
ignoraunt
Mayster
and
teacher
of
the
true
knowledge
of
God
and
of
his
trueth
.
The
Chymicall
Philosopher
layeth
the
foundation
of
his
Philosophie
in
Gods
booke
,
and
alloweth
none
other
principles
of
Philosophie
,
but
such
as
be
there
sounde
,
or
such
as
may
bee
deduced
out
of
the
same
,
or
bee
not
contrary
to
it
.
2
The
Ethnicke
Philosophers
ascribe
the
efficient
chiefe
and
principall
cause
of
thinges
vnto
nature
,
which
is
in
them
,
wherby
they
tye
and
bind
God
to
the
second
cause
,
and
take
away
his
prouidence
ouer
his
creatures
.
The
Chymicall
Philosophers
affirme
,
that
all
nature
of
things
be
onely
instrumentall
causes
,
not
working
of
them selues
nor
principally
,
but
depending
wholly
vpon
the
power
and
commaundement
of
God
.
3
The
Ethnicke
Phisitions
doe
seeke
with
mortall
medicines
(
that
is
to
say
)
such
medicines
as
haue
corruption
ioyned
with
immortalitie
,
whereof
must
needes
followe
dissolution
,
whereof
commeth
death
,
to
cure
and
helpe
the
heauenly
and
Aethereall
vertue
in
mans
body
.
And
they
seeke
to
cure
the
materiall
body
subiect
to
the
worker
and
mouer
,
and
leaue
the
worker
and
mouer
and
his
arte
and
cunning
vnthought
on
,
and
not
prouided
for
,
because
his
arte
and
cunning
is
not
to
them
knowne
.
The
Chymicall
Phisition
teacheth
for
the
perfect
Philosophicall
medicine
,
to
seperate
the
gift
of
nature
,
the
life
,
the
Science
,
cunning
and
arte
●●
the
worker
&
mouer
,
(
which
he
calleth
immortall
)
and
the
artificer
worker
and
mouer
,
in
a
metaphisicall
body
,
from
the
corruptible
materiall
body
,
subiect
to
the
worker
,
into
which
it
moueth
and
worketh
therewith
●o
cure
and
helpe
the
Aethereall
and
heauenly
vertue
&
power
in
man
,
which
is
the
subiect
wherein
life
consisteth
and
shineth
,
by
whose
power
and
vertue
the
body
subiect
to
the
mouer
is
preserued
and
maintayned
,
and
by
it
restored
,
when
the
corruption
thereof
doth
oppresse
,
let
,
and
hinder
his
operation
.
So
that
it
appeareth
that
the
followers
of
the
Ethnicke
Phisitions
in
ministring
of
their
medicines
,
do
as
if
they
would
go
about
to
restore
a
fire
,
where
is
remayning
a
fewe
sparkles
,
vnder
greene
wood
,
by
heaping
on
more
greene
wood
,
thinking
therby
to
make
the
sparkles
to
kindle
and
burne
,
but
they
will
not
put
more
fire
to
the
sparkles
,
nor
yet
vse
any
meanes
to
blowe
then
▪
to
make
them
burne
.
And
as
if
they
would
minister
medicines
to
a
sicke
mans
house
wherein
he
dwelleth
,
and
not
to
the
man
that
is
sicke
.
4
The
Etnick
Phisitions
lay
their
foundation
vpon
the
false
Center
of
Binarii
and
dualitie
,
which
is
the
Roote
of
contrarietie
discorde
and
dissention
,
therefore
most
commonly
they
teache
that
contrary
things
are
to
be
cured
by
their
contraries
.
The
Chimicall
Phisition
layeth
his
foundation
vpon
the
true
Center
of
Vnarii
or
vnion
,
which
is
the
roote
of
concord
and
vnitie
.
So
that
when
any
contrarietie
in
mans
body
that
is
to
say
,
any
infirmitie
or
weakenesse
of
nature
must
be
remooued
or
amended
,
which
did
rise
,
beginne
and
growe
by
reason
of
the
contrarietie
and
inwarde
dissention
of
the
three
substanties
of
Sal
,
Sulphur
,
and
Mercury
,
whereon
mans
body
consisteth
,
which
haue
broken
vnity
and
concord
among
them selues
,
or
exaited
themselues
one
aboue
an
other
,
it
must
be
done
with
peace
and
concord
,
and
not
with
dissention
&
discord
.
One
disease
may
not
be
added
to
another
.
And
the
Monarchie
of
mans
body
must
be
preserued
by
harmony
,
consent
and
agreement
,
and
not
by
Mono●nachie
.
Therefore
the
Medicine
ought
to
be
such
as
may
bring
the
sicke
body
to
vnitie
,
which
can
not
be
done
by
Binarii
the
author
of
discord
and
contrarietie●
,
but
by
vnarii
ruling
equally
in
three
.
But
this
doctrine
the
folowers
of
the
Ethnikes
can
not
digest
,
because
they
knowe
not
the
three
substanties
aforesayd
,
though
by
arte
they
may
be
made
manifest
out
of
eche
thing
to
the
eye
and
touche
:
neither
doe
they
knowe
the
concordance
and
agreement
of
the
three
in
one
,
nor
their
exaltation
.
5
The
followers
of
the
Ethnicke
Phisitions
,
be
ruled
by
the
doctrine
and
principles
of
Galen
,
Auicen
,
and
such
other
.
The
Chymicall
Phisition
in
his
phisicke
first
and
principally
respecteth
the
worde
of
of
God
,
and
acknowlegeth
it
to
be
his
gifte
,
next
he
is
ruled
by
experience
,
that
is
to
say
,
by
the
knowledge
of
three
substanties
,
whereof
eche
thing
in
the
great
world
and
man
also
consisteth
,
that
is
to
say
,
by
their
seuerall
Sal
,
Sulphur
and
Mercury
,
&
by
their
seueral
properties
,
vertues
and
natures
,
by
palpable
and
visible
experience
.
And
when
he
knoweth
the
three
substanties
and
all
their
properties
in
the
great
worlde
,
then
after
shall
he
knowe
them
in
man
.
For
man
is
Microcosmus
for
this
cause
,
that
hee
might
haue
the
good
and
bad
sicknesse
&
health
of
the
great
world
.
The
right
way
to
come
to
this
knowled
is
to
trie
all
things
by
the
fire
:
for
the
fire
teacheth
the
science
and
arte
of
Phisicke
.
It
is
the
Phisitions
maister
:
it
teacheth
the
Phisition
experience
,
by
digesting
,
fixing
,
exalting
,
resoluing
,
reducing
,
compounding
,
and
such
like
.
By
this
experience
shall
he
find
out
the
three
substanties
of
all
creatures
in
the
worlde
,
of
what
nature
,
facultie
,
propertie
and
condition
they
be
of
.
So
shall
he
knowe
all
things
by
visible
and
palpable
experience
,
so
that
the
true
proofe
and
tryal
shal
appeare
to
his
eyes
&
touched
with
his
hands
.
So
shall
he
haue
the
three
Principia
,
ech
of
them
separated
from
▪
the
other
,
in
such
sort
,
that
he
may
see
them
,
&
touch
them
in
their
efficacie
and
strength
,
then
shal
he
haue
eyes
,
where
with
the
phisition
ought
to
looke
and
reade
with
al.
Then
shal
he
haue
that
he
may
taste
and
not
before
.
For
then
shall
he
know
,
not
by
his
owne
braines
,
nor
by
reading
,
or
by
reporte
,
or
hearesay
of
others
,
but
by
experience
,
by
dissolution
of
Nature
,
and
by
examyuing
and
search
of
the
causes
,
beginnings
and
foundations
of
the
properties
and
vertues
of
thinges
,
which
he
shall
finde
out
not
to
be
attributed
to
colde
or
heate
,
but
to
the
properties
of
the
three
substanties
of
each
thing
and
his
Arcanum
.
Then
may
he
vse
Lumen
Naturae
,
and
by
meanes
of
that
vse
his
eyes
in
those
thinges
that
hee
to
bee
seene
.
This
is
the
sure
way
as
one
of
their
owne
coate
sayth
,
it
is
in
vayne
to
leaue
the
vse
and
helpe
of
sences
for
reasons
sake
.
And
an
other
of
the
same
stamp
,
sayth
:
Experience
is
the
maysteries
of
thinges
.
6
The
followers
of
the
Ethnickes
in
the
nature
of
Simples
,
as
Hearbes
,
Plantes
,
Rootes
,
&c.
father
themselues
vpon
Gallen
,
Mesue
,
dioscorides
,
&c.
and
say
it
is
written
that
in
their
Bookes
.
So
that
who
is
learned
in
their
Bookes
may
proceeve
Doctor
of
their
Phisicke
.
The
Chymicall
Phisition
trieth
all
thinges
by
fire
,
whereby
the
vertue
,
nature
,
and
propertie
of
each
thing
appeareth
to
the
palpable
and
visible
experience
.
By
this
is
found
in
Honey
a
venomous
tartis●nesse
,
and
much
filthinesse
in
Surgar
.
And
in
Arsenicke
excellent
good
medicine
,
wholesome
and
frendly
for
man●
body
,
when
the
impuritie
is
seperated
and
cast
away
.
By
this
meanes
bee
found
especiali
thinges
euen
of
one
kinde
only
to
differ
from
an
other
of
the
same
kind
.
As
the
Rosine
of
one
Countrey
is
not
of
that
nature
as
the
Rosine
of
an
other
Countrey
.
Wheate
that
groweth
vpon
some
grounde
hath
the
propertie
of
Garlicke
,
or
some
other
propertie
according
to
the
nature
of
the
soyle
or
grounde
either
wholesome
or
vnwholesome
.
And
the
things
growing
vpon
Mountaines
doe
differ
from
their
like
,
or
from
thinges
of
the
same
kind
growing
on
the
plaine
.
And
generally
ech
Countrey
most
commonly
hath
his
proper
desease
(
besides
them
that
be
caused
of
Influencies
)
by
reason
of
the
foode
which
wee
receiue
for
nourishment
,
either
of
the
vegetables
which
receiue
their
nourishment
of
the
resolued
spirites
of
the
Myneralles
,
or
of
the
Animals
which
be
nourished
of
the
vegetables
,
in
the
soyle
wherupon
they
feede
.
Whereby
it
commeth
to
passe
,
that
if
a
Phisition
do
follow
the
opinion
of
Writers
of
other
Nations
,
or
be
cunning
onely
in
his
owne
Countrey
and
Region
,
he
shal
erre
in
his
medicine
.
So
that
Nature
made
manifest
by
fire
and
the
right
applying
it
to
medicine
,
maketh
a
Phisition
according
to
this
Arte.
He
that
listeth
to
leane
to
Bookes
,
let
him
learne
of
those
Bookes
which
Paracelsus
hath
most
Godly
and
learnedly
expressed
in
his
Labyrinth
.
In
comparison
of
which
al
other
Aucthorities
in
those
matters
are
small
or
none
.
Ars
Signata
also
hath
his
place
to
giue
euidence
of
the
properties
of
things
.
7
The
Ethnickes
themselues
that
write
of
Symples
,
&c.
measure
(
as
the
plowe
man
doth
)
the
nature
of
them
by
their
outwarde
tastes
and
accidentes
,
which
perish
in
digestion
,
so
fewe
outward
things
keepe
their
degrees
,
which
the
Hearbals
describe
,
for
the
middle
bodie
doth
blinde
the
phisition
.
The
Chymicall
Phisition
in
triall
of
the
nature
of
thinges
,
first
spoyleth
them
of
all
their
outward
formes
,
qualities
,
impurities
,
and
accidents
,
which
be
couerts
and
clothes
of
the
vertues
and
garments
,
or
ornaments
of
nature
,
because
superfluities
,
impurities
,
&c.
doe
come
to
bodies
accidentally
and
not
borne
in
them
,
in
their
first
nature
,
nor
bee
in
them
radically
,
therefore
they
are
fugitine
,
by
reason
whereof
it
is
possible
to
spoyle
them
of
their
accidents
,
and
by
the
fire
artificiall
to
purge
and
cleanse
them
,
and
to
take
away
all
their
superfluities
and
externe
things
,
meete
for
the
plowman
to
iudge
vpon
,
leauing
only
their
Arcana
,
inward
and
secret
things
remayning
for
the
phisition
to
iudge
vpon
.
For
mortification
is
the
beginning
of
dissolution
and
separation
of
good
from
euill
.
Whereby
the
inwarde
Nature
and
arcana
thereof
doeth
remayne
free
from
his
accidentes
which
then
do
shewe
the
verie
properties
and
nature
of
things
.
Aron
called
in
english
Coccowpint
,
hath
a
very
hotte
taste
in
the
leaues
and
roote
.
Wormewod
hath
a
bitter
taste
,
yet
by
light
digestion
,
preparation
and
separation
of
their
vertues
and
properties
from
their
bodies
,
they
vanish
away
and
be
lost
.
It
is
otherwise
in
Ginger
,
because
his
heate
is
stable
,
liuely
and
foū●ed
in
his
naturall
seede
,
vertue
or
propertie
,
and
cleaueth
to
it
stedfast
.
The
Vitrum
of
Antimonie
is
without
any
tast
,
yet
for
all
that
is
vehement
Purgation
.
Lead
like
wise
hath
no
taste
,
yet
notwithstanding
,
a
pleasaunt
sweete
Sugar
wil
be
drawen
out
of
it
,
comfortable
or
pourging
medicines
,
or
such
as
cause
sleepe
,
can
neuer
be
found
out
by
their
taste
of
heate
or
cold
.
The
practisers
in
this
arte
doe
finde
by
experience
by
healpe
of
the
fire
,
that
eche
thing
hath
two
natures
,
that
is
occultum
and
manifestum
,
and
that
manifestum
is
commonly
contrarie
to
occultum
.
By
this
meanes
of
the
fire
,
they
find
Quicsiluer
in
manifesto
is
cold
and
moyste
.
and
within
his
occultum
,
is
hotte
and
drie
,
And
farder
that
in
ech
thing
is
good
and
bad
:
of
the
bad
doe
diseases
rise
,
by
the
good
being
separated
from
the
bad
,
the
same
diseases
are
cured
&
holpen
.
This
good
thing
is
Arcanum
of
that
thing
,
and
is
in
the
inner
parte
of
the
thing
in
occulto
,
and
is
not
tasted
before
separation
,
as
in
Arsnick
and
poysons
.
And
diseases
caused
by
Quicksiluer
,
Lead
,
or
any
other
thing
bee
cured
by
Arcana
taken
out
of
them
.
Hony
and
Sugar
haue
good
in
manifesto
,
but
in
occulto
they
haue
sharpe
poyson
,
which
can
not
be
tasted
before
separation
,
Glasse
is
hidden
in
ashes
&
Glewe
in
leather
,
Therefore
the
outward
tastes
of
the
inwarde
body
of
any
thing
doeth
not
,
nor
can
trie
the
inwarde
nature
,
vertue
or
propertie
of
any
thing
,
which
should
serue
for
medicine
.
Euen
as
the
Stomache
doth
prepare
all
things
put
into
it
,
and
dissolueth
,
seperateth
,
and
breaketh
all
the
accidents
of
heate
,
colde
,
&c.
and
searcheth
out
all
their
Arcana
and
ver●nes
of
the
meate
,
because
all
other
thinges
dye
in
the
stomack
:
euen
so
the
Herbe
▪
Plant
,
&c.
must
putrifie
and
dye
in
putrifaction
,
and
bee
borne
againe
before
it
be
a
medicine
.
But
the
s●cend
life
which
is
after
putrifaction
is
profitable
for
medicine
.
For
a
Graine
doth
not
bring
forth
fruite
vnlesse
it
bee
first
cast
into
the
grounde
,
and
suffer
putrifaction
:
so
the
stomacke
leaueth
nothing
whole
or
vnputrified
,
but
seperateth
,
digesteth
,
and
putrifieth
all
thinges
put
into
it
,
but
if
they
dye
not
and
putrifie
in
the
stomacke
they
doc
no
good
:
but
it
is
a
signe
of
weakenesse
thereof
.
So
what
soeuer
of
the
Hearbes
,
Plantes
,
&c.
dyeth
or
goeth
away
with
the
life
thereof
(
as
the
outwarde
ornamentes
doe
)
whatsoeuer
doth
not
remaine
after
putrifaction
,
nor
doth
passe
in
regeneration
that
is
not
subiect
to
the
Phisition
.
Therefore
those
thinges
that
let
putrifaction
let
health
.
And
vnlesse
all
the
outward
thinges
bee
spoyled
there
can
bee
no
knowledge
of
their
natures
.
And
vnlesse
all
the
olde
nature
of
things
doe
passe
into
regeneration
,
there
will
bee
no
right
medicine
.
Therefore
all
the
Phisitions
labour
and
endeuour
ought
to
be
bent
about
the
seperation
of
the
pure
from
the
impure
,
and
about
regeneration
.
For
from
thence
●●●w
Tynctur●s
,
Arcana
,
Quintum
esse
,
in
which
be
reposed
and
hidden
all
misteries
,
the
whole
foundation
true
labour
and
care
of
the
Phisition
.
8
The
Heathen
Phisitions
and
their
followers
say
there
be
fower
humours
in
man
,
and
according
to
those
humours
they
attribute
to
man
fower
complexions
.
The
Chymical
Phisition
sayth
,
ech
member
hath
his
proper
humour
not
like
to
any
of
the
fower
,
but
according
to
the
c●●itution
of
the
members
,
and
their
effect
,
ech
member
possesseth
his
owne
humour
.
and
that
ech
disease
consisteth
vpon
one
qualitie
,
and
not
vppon
two
or
many
.
And
that
there
is
but
one
heate
,
one
colde
,
one
moysture
,
and
one
drynesse
:
because
it
cannot
bee
proued
that
there
is
a
dubble
or
treble
colde
,
substaunce
,
hott
,
moyst
,
or
drie
substaunce
.
Neither
doe
those
humours
receiue
any
anatony
,
nor
yet
can
they
bee
shewed
as
the
three
principia
can
.
And
humors
are
dead
thinges
without
life
or
power
of
life
.
9
The
Heathen
Phisitions
and
their
followers
take
vpon
them
to
discerne
the
deseases
in
man
,
by
the
complexions
,
humors
,
and
qualities
.
The
Chymicall
Phisition
teacheth
,
if
the
Phisition
couet
or
desire
to
know
the
nature
of
man
,
with
al
his
deseases
,
he
must
first
know
the
deseases
of
all
thinges
which
nature
suffereth
in
the
greate
worlde
,
by
reducing
those
bodies
into
their
three
substanties
:
So
then
shall
he
see
one
desease
in
this
kinde
of
thing
,
in
that
kinde
an
other
desease
,
but
in
man
he
shall
see
them
all
.
For
by
the
Anatomy
of
the
three
substanties
,
the
Seedes
,
Rootes
,
foundations
,
causes
,
similitudes
,
and
likenesses
of
the
effects
,
panges
,
griefes
,
and
fittes
,
which
appeare
in
deseases
&
sicknesses
are
knowne
and
espyed
.
If
he
ioyne
these
thinges
together
,
he
shall
be
indowed
with
the
knowledge
of
all
deseases
.
And
the
knowledge
of
the
nature
and
effect
of
deseases
of
the
great
world
pertayneth
to
the
Phylosopher
.
Thereby
therefore
shall
he
bee
a
perfect
Phylosopher
.
And
where
the
Philosopher
endeth
,
there
beginneth
the
Phisition
.
And
he
that
can
know
the
nature
of
man
and
his
deseases
,
and
the
efficient
causes
of
them
,
as
the
Phylosopher
knoweth
the
causes
of
deseases
of
externe
thinges
(
for
that
which
hurteth
Hearbes
and
Plantes
,
&c.
that
causeth
the
like
in
man
)
and
can
bring
nature
to
that
point
and
passe
,
that
it
may
bee
made
fit
and
apt
to
helpe
and
cure
the
desease
by
extracting
out
of
things
in
the
greate
worlde
that
which
is
wholesome
and
fit
,
and
by
casting
away
that
which
is
vnprofitable
,
and
knoweth
the
efficacie
,
strength
and
vertue
thereof
,
and
doth
so
apply
and
minister
the
same
,
that
it
cureth
the
desease
,
such
an
one
is
to
bee
accompced
a
Chymicall
or
Spagyricall
Phylosopher
and
Physition
.
For
Chymia
and
Medicina
may
not
be
seperated
asunder
,
no
more
than
can
preparation
or
separation
from
knowledge
or
science
.
10
The
Heathen
Physitions
and
their
followers
,
attribute
the
causes
of
all
deseases
to
dead
accidents
,
vz.
to
the
first
and
seconde
qualities
,
&c.
So
they
make
no
difference
betwixt
fire
and
smoke
,
betwixt
seedes
and
their
fruites
,
betweene
substanties
and
their
accidents
,
betweene
the
thing
it selfe
and
his
excrements
.
The
Chymicall
Physition
proueth
,
that
there
bee
spirituall
Seedes
of
all
maner
deseases
,
indowed
with
liuely
power
,
which
bring
forth
those
qualities
,
&
all
other
fruites
of
deseases
,
and
their
sundry
kinds
of
griefes
in
our
bodies
,
as
the
earth
bringeth
forth
fruite
by
meanes
of
seedes
in
it
.
And
that
those
qualities
be
onely
signes
,
colours
and
Symptomata
of
deseases
.
And
though
ech
desease
be
either
hot
or
colde
,
&c.
yet
they
be
but
signes
and
conditions
of
the
desease
,
and
not
the
desease
it selfe
.
But
all
deseases
are
in
the
three
substanties
of
Sal
,
Sulphur
,
and
Mercury
.
For
the
spirites
or
spirituall
essent●es
being
kindled
,
resolued
,
sublimed
,
and
brought
to
action
,
doe
ascribe
the
cause
of
their
operations
and
actions
to
those
principia
.
Yet
it
is
to
bee
vnderstanded
,
that
some
greeses
doe
come
to
man
which
be
not
properly
deseases
but
lesiones
or
hurtes
.
11
The
Heathen
likewise
measure
their
medicins
according
to
those
accidentall
qualities
aforesayd
.
The
Chymicall
Physitions
in
their
medicines
consider
the
essentiall
vertues
and
actions
of
the
medicines
not
the
qualities
accidentall
.
But
the
followers
of
the
Ethnickes
them selues
in
taking
one
hott
thing
before
an
other
,
as
Pepper
before
Camamil
,
&c.
and
one
cold
thing
before
an
other
,
doe
testifie
sufficiently
that
they
seeke
not
heate
nor
cold
,
but
Arcana
which
they
thinke
to
be
degrees
.
Therefore
the
Chymicall
Physitions
consider
the
nature
of
things
,
and
not
the
humors
or
qualities
,
their
seedes
and
the
effects
of
their
Mechanicall
spirites
:
As
whether
they
be
Attractiua
,
Anodymae
,
Abstergentia
,
Aperitiua
Constringentia
contrahentes
.
Quale
membrum
principale
respicientia
:
or
in
carne
cartilagine
ossibus
sanguine
Synouia
,
&c.
operantia
condensantia
,
conglutinantia
,
Corrosiua
confortantia
,
coagulantia
digestiua
diuretica
,
dyaphoretica
,
dormire
facientia
discussiua
expulsiua
eracuantia
,
extenuantia
,
famen
morentia
grauedinem
morentia
,
horrorem
morentia
,
renouantia
incidentia
,
incrassantia
,
inflamantia
,
incarnatiua
mundificatiua
mollificatiua
maturantia
,
mortificatiua
,
morbos
quosdam
respicientia
Martialia
Narcotica
Nitrosulphureae
nutritiua
oppilantia
purgatiua
penetratiua
,
retentiua
regenerantia
repellantia
repercussiua
resoluentia
trahentia
vlceratiua
venenum
repugnantia
vomitum
morentia
and
such
like
.
Some
curing
of
a
wounde
they
take
things
that
haue
propertie
to
bring
or
ingender
fleshe
,
without
consideration
of
heate
or
colde
.
And
for
the
Dropsie
those
thinges
are
to
be
taken
which
doe
expell
Sal
resolutum
without
consideration
of
heate
or
colde
.
And
in
Purgations
Colocynthis
doth
purge
without
respect
of
the
qualities
.
So
in
all
Purgations
the
Ethnicks
them selues
are
driuen
away
from
their
qualities
accidentall
.
Hereby
appeareth
the
cause
,
why
the
followers
of
the
Heathen
often
tymes
,
yea
after
their
consultations
,
either
knowe
not
what
to
doe
,
or
els
determine
often
the
worst
rather
than
good
for
their
patient
:
as
when
in
a
Mynerall
desease
the
toe
or
foote
is
growing
towardes
mortification
,
because
Balsamum
humanum
that
should
keepe
vnitie
betweene
the
three
principia
,
in
that
parte
is
oppressed
with
impediments
,
as
Gold
in
his
Myne
,
and
faileth
there
and
is
not
mingled
with
that
parte
,
wherefore
it
cannot
pres●rue
it
from
putrifaction
:
whereby
that
parte
groweth
first
to
a
s●n●●l●sse
Adust●o●
:
●nd
after
if
an
vnnatural
heate
doe
come
to
it
,
then
it
groweth
to
Gangreua
:
for
cure
whereof
the
naturall
Balme
inwardly
ought
to
be
clensed
,
and
outwardly
preseruantia
,
as
Mumy
or
Balme
taken
out
of
other
fit
matter
ought
to
bee
applyed
to
it
.
Then
regenerantia
and
renouantia
,
&
not
that
paynefull
cutting
and
mangling
of
that
parte
of
the
body
.
Likewise
in
Caukrose
and
corrosiue
Vlcers
they
pur●e
and
●uacuate
moysture
out
of
the
body
which
should
mitigate
the
corrosiuenesse
of
the
Salt
,
and
so
increase
the
desease
.
Also
when
any
corroding
Salt
in
the
bloud
exalted
hath
frett
through
some
vayne
within
the
body
,
whereby
sometime
the
patient
auoydeth
pure
bloud
douneward
they
vse
Purgations
,
the
next
way
to
make
an
ende
of
them
,
or
els
that
shipmans
hose
and
suprema
aucora
of
the
diet
,
the
profitablest
thing
that
euer
they
could
deuise
for
their
purses
,
and
not
alwaies
for
their
patients
,
whereas
sanguinem
renouantia
,
dulcedines
out
of
apt
things
rightly
extracted
,
and
potiones
vulnerariae
and
consolidantia
ought
to
bee
vsed
.
Finally
,
all
thinges
haue
their
power
and
vertue
,
not
of
the
qualities
but
of
their
nature
which
excelleth
in
them
.
Wherfore
all
vertue
of
things
are
their
Arcana
,
that
they
may
heale
the
deseases
after
that
maner
as
they
be
caused
.
12
The
Ethnikes
doctrines
standeth
vpon
contemplation
,
Sophistrie
argument
,
opinion
and
probabilitie
of
reason
without
proofe
,
and
commonly
fighting
against
experience
.
The
Chimical
doctrine
standeth
and
founded
vpon
experience
ioyned
with
knowledge
of
the
propertie
,
vertue
and
nature
of
euery
thing
,
and
not
vpon
the
knowledge
onely
of
his
operation
and
working
,
nor
vpon
contemplation
onely
but
in
action
,
not
vpon
reason
onely
,
but
vpon
experience
,
whereby
his
workes
bee
made
perfect
and
trueth
tried
.
Thereby
he
learneth
what
man
is
,
what
the
medicine
is
,
howe
they
agree
in
right
Anatomy
.
For
medicin
consisteth
in
nature
,
so
that
nature
is
medicin
,
which
ought
to
be
learned
in
nature
:
and
nature
hath
brought
forth
medicine
by
experience
,
so
that
by
fire
and
labor
the
phisition
maketh
nature
manifest
,
wherefore
without
the
doctrine
of
fire
,
there
is
none
other
schole
,
by
the
which
we
may
learne
phisicke
.
So
that
experience
and
practise
ought
not
to
proceede
of
speculation
,
but
speculation
ought
to
be
deriued
out
of
practise
.
This
practise
and
experience
teacheth
that
a
medicin
prepared
by
the
heate
of
the
Sunne
,
hath
an
other
power
then
that
which
is
prepared
by
the
fyre
Coles
and
dung
,
and
that
the
heat
of
water
and
sand
doe
worke
diuersly
,
though
they
be
outward
heates
:
and
that
one
medicin
or
simple
,
by
preparation
may
be
made
to
worke
diuers
operations
,
and
made
fitte
for
diuers
purposes
,
as
appeareth
by
experience
.
So
that
probabilitie
of
reason
onely
against
true
and
perfect
proofe
,
found
out
by
practise
and
experience
,
maketh
the
folowers
of
the
Ethnikes
to
say
,
that
all
medycins
prepared
by
this
Arte
,
doe
get
a
fretting
corrosiue
and
hurtful
property
by
the
fire
.
For
it
by
the
fire
the
medicin
doth
get
at
the
first
any
euill
corrosiuenesse
,
yet
by
operation
and
by
degrees
of
working
(
to
the
skilful
knowen
)
it
shal
not
only
lose
that
&
haue
it
cleane
taken
away
,
but
also
it
may
bee
brought
to
the
highest
degree
of
operation
and
working
,
and
made
most
perfect
like
to
the
Aethereall
fyre
,
which
nourisheth
and
quickeneth
mans
body
,
whose
property
is
to
consume
all
corruptions
,
caused
by
the
elementall
fyre
,
and
with
his
batefulnesse
to
restore
the
naturall
moysture
which
was
consumed
by
the
Elementall
Fyre
.
In
these
things
labour
and
diligence
is
required
which
the
followers
of
the
Ethnicks
for
the
ease
sake
loue
not
to
heare
of
.
Yet
God
which
hath
created
medycine
,
would
that
the
Phisition
should
prepare
it
by
his
labour
and
diligence
.
For
he
selleth
all
things
to
vs
for
the
price
of
our
labour
:
&
he
willeth
vs
we
should
eate
our
bread
in
the
labour
and
swette
of
our
face
.
There
like
probabitie
of
reason
without
knowledge
of
the
working
by
this
Arte
,
maketh
them
to
inueigh
against
medicins
taken
out
of
Mettals
,
because
they
knowe
not
that
before
they
be
medicin
,
they
are
not
reducible
into
mettall
againe
,
but
bee
volatill
spirits
:
and
they
themselues
being
ignorant
to
get
out
such
their
nature
,
vertue
and
propertie
by
Arte
,
are
glad
to
seeth
Golde
,
and
steale
in
Drinke
or
Brothe
,
and
to
giue
Golde
beaten
into
fiue
leaues
in
medicin
,
and
to
vse
Pearls
and
Precious
stones
(
which
be
Mynerals
also
)
in
power
(
which
is
their
body
)
for
medicin
and
sometimes
the
very
bodies
of
some
Mettals
:
which
is
contrary
to
the
Rules
of
this
auncient
Chymycall
Phisicke
,
and
thinke
they
doe
much
good
therewith
.
13
The
folowers
of
the
Ethnikes
do
call
the
names
of
diseases
only
the
humors
,
heate
,
cold
,
&c.
which
be
onely
the
signes
of
the
diseases
,
not
the
matter
or
cause
of
them
.
So
is
the
Agewe
by
them
called
and
Agewe
without
any
foundation
in
reason
.
For
this
name
is
deriued
of
his
heate
,
which
is
onely
the
signe
of
the
disease
.
The
Chimical
Phisition
taketh
the
names
of
the
diseases
of
the
matter
,
property
and
nature
of
the
true
substance
(
for
all
diseases
are
in
the
three
substanties
aforesayde
)
therefore
the
Agewes
ought
to
be
called
the
disease
of
Sulphur
,
of
salt
peter
kendled
,
for
this
cause
diuers
diseases
are
called
tartareall
diseases
,
because
of
the
likenesse
of
the
propertie
,
that
those
diseases
haue
vnto
the
Salt
of
Tartar
,
which
is
most
sharpe
:
but
the
followers
of
the
Ethnikes
not
knowing
that
Salt
,
are
sore
grieued
for
that
name
,
and
because
the
Chimical
Phisitions
doe
lay
tartar
to
be
the
cause
of
diuers
diseases
.
Or
els
the
name
is
to
be
taken
of
the
Medicin
that
healeth
&
cureth
the
disease
:
so
by
this
meanes
euery
disease
hath
his
right
name
,
and
is
rightly
vnderstanded
.
14
In
the
medicins
of
the
followers
of
the
Etnickes
,
no
Anatomy
is
obserued
,
but
phantasie
,
for
qualities
accidentall
receaue
no
Anatomie
.
In
the
Chymycall
Medicins
the
Anatomy
of
the
disease
and
medicine
doe
agree
and
ioyne
together
.
Hee
considereeh
the
amitie
,
concord
and
agreement
of
nature
of
externe
and
outward
things
with
man
,
and
how
they
doe
receiue
and
embrace
eche
other
,
so
is
hee
cunning
and
skilfull
of
the
Anatomy
:
and
of
the
concordance
of
the
two
Anatomies
the
Phisition
doeth
growe
:
so
man
is
taught
of
the
great
world
and
not
of
man
.
This
Anatomy
maketh
a
perfect
Phisition
when
he
knoweth
the
great
worlde
,
&
of
that
knoweth
the
disease
in
man
,
by
the
disease
of
externe
things
:
and
the
▪
Medicin
by
the
medicine
,
by
the
helpe
of
the
Anatomie
.
15
The
Medicins
of
the
Ethnickes
and
their
followèrs
doe
consist
in
grosse
and
rawe
substancies
,
in
which
the
vertues
of
the
medicine
be
fast
tyed
,
bound
and
incumbered
with
hurtfull
baggage
,
and
therefore
hard
to
be
separated
in
the
stomache
,
and
commonly
they
prouoke
the
pacient
to
vomite
,
or
at
least
his
stomache
abhorreth
them
.
The
Chymycall
Medicines
for
the
most
part
be
purifyed
and
pourged
by
the
fire
,
and
the
impure
separated
from
the
pure
.
And
the
vertue
and
pure
part
onely
ministred
,
and
therefore
may
be
receaued
without
offence
:
and
that
in
small
quantitie
,
(
because
the
vertue
of
eche
thing
is
small
in
quantitie
)
but
he
ministreth
not
the
substance
and
grosse
quantitie
or
bodyes
as
the
other
doe
,
vnlesse
it
bee
in
some
Alimentary
diseases
.
16
The
followers
of
the
Ethnickes
in
disccening
diseases
,
&
the
original
of
them
are
merueilously
trobled
with
the
causes
antecedent
and
conseqnent
,
and
with
signes
repugnant
,
and
agreeing
,
and
such
other
very
doubtfull
causes
,
tokens
and
signes
.
And
so
likewise
in
curing
,
they
proceede
without
respect
of
the
right
difference
betwixt
diseases
,
vehement
,
long
,
circulated
,
rooted
,
and
in
places
hard
to
bee
remooued
,
and
their
contraries
,
with
medicins
grosse
,
grosse
,
grosse
,
and
sickly
,
euen
in
such
rooted
diseases
and
in
such
places
.
The
Cimycall
Phisition
teacheth
that
the
right
causes
signes
and
tokens
of
diseases
,
be
founded
in
the
properties
of
nature
:
their
originals
be
by
them
rightly
discerned
.
And
that
some
diseases
be
Caelestes
,
other
some
be
Terrestres
,
by
reason
of
the
lower
and
vpper
globe
in
mans
body
.
And
they
that
be
in
the
vpper
globe
are
made
mighty
and
vehement
,
and
harder
to
be
remooued
then
those
that
be
in
the
lower
globe
.
Wherfore
those
Alimentary
diseases
of
the
lower
Globe
,
may
be
cured
with
Arcana
of
vegetables
,
but
if
they
be
in
the
vpper
Globe
,
they
require
medicins
of
higher
degrees
of
preparation
.
Likewise
if
the
cause
of
the
disease
proceede
of
the
Minerals
or
metals
,
they
must
be
cured
with
Arcana
of
Mynerals
,
because
such
will
not
yeeld
to
Arcana
of
vegetables
,
that
is
of
hearbes
and
rootes
,
&c.
But
if
the
disease
bee
caused
by
influencies
of
the
heauens
,
neather
of
the
other
Arcana
will
serue
,
but
they
are
to
be
cured
by
A●●ronomy
and
influencies
.
But
those
Diseases
and
griefes
that
come
by
supernaturall
meanes
,
will
not
be
holpen
by
any
meanes
aforesayde
,
but
by
supernaturall
meanes
.
Likewise
the
agreement
of
the
Medicin
with
the
disease
in
one
degree
,
is
thus
by
those
Phisitions
considered
,
that
the
Midicine
that
hath
the
pure
onely
separated
from
the
impare
,
may
agrée
in
one
degree
,
with
the
diseases
of
the
lowest
degree
,
of
least
danger
,
and
in
places
of
least
parrell
,
and
of
least
continuance
.
And
Medicins
that
haue
that
pure
body
sublymed
,
and
a
purer
thereby
separated
from
it
,
may
agree
with
diseases
more
stubborne
,
of
longer
continuance
,
&
in
place
more
perilous
.
And
medicins
so
sublymed
,
after
distilled
in
the
Sunne
,
may
agree
in
degree
with
diseases
,
most
stubburne
,
and
of
longest
continuance
.
For
vnlesse
the
Mecicine
doe
agree
with
the
disease
in
one
degree
,
he
can
not
preuayle
,
because
the
weaker
can
not
drawe
,
consume
,
nor
expell
the
stronger
.
In
this
sort
doth
the
Chimycall
Phisition
proceede
from
medicins
fyne
and
pure
,
to
purer
,
fyner
,
and
most
excellent
,
and
maketh
choyse
of
his
medicins
as
occasion
serueth
,
by
the
reason
of
the
cause
,
place
,
vehemencie
and
continuance
of
the
disease
.
Such
medicins
doe
not
moulde
and
putrifie
,
but
will
continue
in
the
vertue
,
a
mans
lyfe
.
Furthermore
,
by
operation
and
working
according
to
this
Arte
,
you
shall
see
with
your
eye
,
and
perceyue
the
reason
,
why
one
disease
is
vehementer
then
an
other
,
why
in
one
place
it
is
more
painefuller
then
in
an
other
,
why
in
continuance
of
time
the
disease
is
harder
to
bee
remooued
then
at
the
first
:
why
some
diseases
be
vehement
and
yet
continue
long
:
why
some
be
suddenly
vehement
and
seone
gonne
:
Why
other
bee
long
in
growing
:
why
some
be
extreame
:
why
some
be
not
,
why
in
some
places
of
the
bady
they
he
more
easely
remooued
,
then
in
an
other
,
wherby
you
shal
be
led
into
the
knowledge
of
that
parte
of
the
body
wherein
the
roote
of
the
disease
lurketh
.
17
The
folowers
of
the
Ethnikes
in
iudgement
of
Vrin.
(
most
of
them
)
take
vpon
them
to
pronounce
of
al
diseases
in
any
part
of
mans
body
,
by
looking
on
the
water
.
Other
some
of
them
confesse
,
that
they
bee
able
to
iudge
of
those
diseases
onely
,
which
be
in
those
partes
of
the
body
,
through
the
which
the
Vryn
passeth
.
And
some
of
them
affirme
that
the
Urin
is
Meretrix
and
deceitfull
,
yet
all
of
them
are
contented
to
make
gaine
of
the
looking
vpon
the
Urin.
The
Chymicall
Phisition
affirmeth
that
such
iudgement
of
vrine
is
monstrous
,
and
that
the
right
iudgement
is
to
bee
had
after
due
seperation
thereof
be
made
by
fire
:
so
shal
he
see
the
matter
of
ech
desease
and
his
medicine
and
touch
it
with
his
hande
,
whereby
he
shal
be
able
to
giue
a
perfect
iudgement
if
he
bee
able
to
iudge
as
becommeth
a
Phylosopher
and
a
Physition
.
By
this
meanes
shall
hee
finde
the
vrine
not
to
bee
Meretrix
nor
lyar
.
18
The
followers
of
the
Ethnickes
,
to
purge
spirituall
tyncturs
of
deseases
,
doe
minister
rawe
and
indigested
medicines
,
which
drawe
from
the
stomacke
and
other
partes
thinges
necessary
for
them
,
aswell
as
excrements
:
And
also
such
Purgations
do
withall
purge
humidum
radicale
,
and
thereby
doe
shake
the
body
and
weaken
it
,
and
leaue
behinde
them
much
venenositie
,
for
lacke
of
due
seperation
.
But
in
such
deseases
greeuous
and
deepely
rooted
,
or
in
places
principall
,
or
parts
where
deseases
are
hard
to
be
remoued
,
such
Purgations
doe
vexe
and
torment
the
bowels
(
which
haue
not
deserued
it
)
in
vaine
,
without
any
helpe
or
ease
,
because
the
stronger
is
not
drawne
of
the
weaker
.
The
Chymicall
Phisition
knowing
,
that
onely
the
superficiall
and
grosse
impurities
,
in
primis
officinis
alimentorum
will
yeeld
to
Purgations
,
and
be
expelled
by
seege
and
stoole
,
therefore
to
purge
spirituall
tyncturs
of
deseases
,
and
also
against
deseases
in
places
farre
distant
from
the
first
receptacles
of
our
meates
,
or
in
principall
partes
of
the
bodie
,
he
vseth
spirituall
tyncturs
for
Purgations
,
which
doe
purge
radicitos
,
within
and
without
:
that
is
to
say
,
they
take
away
not
onely
,
the
superficiall
impurities
by
seege
and
stoole
,
but
also
the
deepe
rooted
spiritual
tyncturs
,
of
long
continuaunce
and
fine
circulation
,
either
by
absolute
and
perfect
consuming
of
them
,
without
any
sensible
auoyding
or
expulsion
,
or
els
by
mundifying
and
clensing
of
Balsamum
,
and
the
Spirites
and
Elementes
of
man
,
and
renuing
of
blood
,
or
els
by
dissoluing
,
clensing
&
sending
abroad
,
the
rooted
spirituall
tyncturs
of
deseases
by
vrine
,
sweate
and
insensible
transpirations
.
19
The
followers
of
the
Ethnickes
in
their
medicines
,
credite
Recipe
of
Gallen
Auicen
,
and
such
other
,
though
in
these
daies
the
bodies
of
men
bee
not
so
strong
as
they
were
in
their
time
.
And
though
deseases
in
nature
doe
dayly
alter
,
and
newe
are
bredd
,
which
were
not
in
their
time
knowne
.
And
if
they
doe
not
followe
those
olde
receiptes
of
their
Authors
,
but
make
newe
medicines
of
themselues
,
yet
they
haue
none
other
skill
,
but
to
trie
them
,
and
make
their
experiment
vpon
men
.
Thè
Chymicall
Phisition
calleth
such
receiptes
,
decipe
,
and
willeth
their
followers
to
leaue
such
receiptes
,
and
to
prouide
that
the
medicine
doe
agree
with
the
deseases
in
one
degree
.
For
if
it
fayle
in
degree
it
fayleth
in
cure
.
And
as
in
manuall
operation
he
willeth
his
followers
not
to
worke
before
they
know
the
nature
of
the
worke
which
they
intende
.
So
in
ministering
of
medicines
,
he
willeth
them
not
to
minister
,
before
they
know
the
cause
and
nature
of
the
desease
,
and
what
and
how
much
it
wanteth
of
his
proper
nature
,
and
what
and
how
much
it
hath
gotten
of
an
other
nature
.
For
incognita
causa
,
à
casu
procedit
cura
,
to
the
knowledge
wherof
wee
ought
to
come
,
as
the
Alkimistes
doe
come
to
the
knowledge
of
the
body
that
is
to
them
vnknowne
,
and
not
by
trying
of
the
medicine
in
man
.
For
,
Ve
his
qui
nesciunt
experiri
nisi
in
hominibus
,
as
that
worthie
Chymicall
Phylosopher
and
Physition
Roger
Bacon
sayth
,
and
per
effectus
facta
,
&
signa
,
causa
tuenda
est
.
Chapter
.
9.
The
causes
why
this
Arte
is
euill
spoken
of
,
and
findeth
fewe
fauourers
.
BY
these
controuersies
thou
maist
see
gentle
Reader
,
that
most
of
the
matters
wherein
the
Chymicall
Physition
doth
differ
from
the
Ethnickes
,
and
their
followers
bee
such
as
doe
not
consist
in
opinion
or
dunsicall
wrangling
and
arguing
,
as
those
of
the
Ethnicks
doe
,
but
in
palpable
sensible
and
visible
experience
,
which
is
the
maysteries
of
Artes
and
Sciences
,
of
which
maner
of
experiences
and
operations
the
followers
of
the
Ethnicks
are
vtterly
ignorant
:
wherefore
it
is
no
maruaile
that
they
inueigh
so
vehemently
against
this
Arte.
For
therein
they
verifie
the
old
saying
,
Ars
non
habet
inimicum
preter
ignorantem
.
It
is
an
vniust
dealing
for
any
man
to
reproue
,
hate
,
and
with
despightfull
wordes
to
inueigh
against
that
whereof
he
is
ignorant
.
For
loue
and
hatred
ought
to
proceed
of
knowledge
,
whether
the
thing
descrueth
to
be
loued
or
not
,
and
not
of
chaunce
.
But
when
a
man
knoweth
not
whether
the
thing
be
worthy
to
be
loued
or
hated
,
how
can
he
giue
a
●ust
reason
of
hate
thereof
,
especially
when
the
thing
wherof
he
is
ignorant
may
be
good
.
Therefore
it
is
great
reason
that
a
man
should
knowe
what
the
thing
is
whereunto
it
leaneth
,
and
app●rtayneth
,
before
he
hate
it
,
or
if
he
be
ignoraunt
thereof
then
not
to
hate
it
.
Which
of
them
knoweth
what
way
to
begin
to
seperate
the
Salt
,
Sulphur
,
and
Mercury
,
from
Hearbes
,
Plants
,
and
all
other
thinges
as
it
ought
to
bee
artificially
,
according
and
agreeable
to
the
properties
and
seueral
natures
of
ech
Herbe
,
Roote
&c.
For
diuers
and
seuerall
Hearbes
require
seuerall
maner
of
seperations
.
Plantes
haue
their
peculiar
seperations
:
Mynerale
theirs
:
Marchesies
theirs
.
&c.
Which
of
them
doth
knowe
the
seuerall
maners
of
Calcination
,
Reuerberation
,
Cementation
,
Inceration
,
Imbybytion
,
Pa●tation
,
Liquefaction
,
Ablution
,
Sublymation
,
Exaltation
,
Contrition
,
Resolution
.
Putrifaction
,
Circulation
,
Inhumation
,
Distillation
,
Ascention
,
Fixation
,
Lauation
,
Coagulation
,
Assation
,
Congelation
,
Fermentation
,
&c.
And
the
natures
and
properties
of
these
seuerall
works
and
operations
,
whereby
Regeneration
,
Tvncturs
,
Arcana
,
Magisteria
,
Quintum
esse
,
and
Elixirs
be
had
and
gotten
.
Which
of
them
can
tell
what
transmutation
of
Elements
meaneth
:
Eau
any
of
them
make
ripe
,
the
rawe
medicine
,
separate
the
pure
from
the
impure
,
turne
bitter
into
sweete
,
mittigat
corrosions
,
heates
,
tastes
,
smelles
,
Coagulations
,
&c.
of
medicines
,
and
make
them
volatill
and
spirituall
,
to
helpe
and
cure
spirituall
and
long
circulated
diseases
?
For
this
cause
Erastus
and
others
not
conceauing
a
right
the
meaning
of
Paracelsus
,
doe
imagine
a
construction
of
their
owne
heads
ond
braines
of
that
they
read
in
him
,
which
is
not
agreeable
with
his
meaning
:
and
vpon
such
an
absurditie
of
their
owne
deuise
,
they
make
long
discourses
,
and
goe
about
to
disprooue
that
,
which
is
not
affirmed
,
or
that
which
they
can
not
skill
of
.
I
would
such
folowers
of
the
Ethnickes
did
in
this
followe
their
Prince
&
Captayne
Gallen
,
as
they
doe
in
the
rest
of
his
doctrine
,
which
being
demaunded
at
any
time
of
any
Sect
(
being
himselfe
addicted
to
noue
)
whether
it
were
sound
or
good
or
no
,
vsed
to
say
,
that
he
could
not
make
any
answer
there
unto
,
vnlesse
he
had
first
learned
all
their
decrees
and
determinations
perfectly
,
and
had
gotten
a
briefe
method
to
iudge
them
,
for
no
man
sayeth
he
can
iudge
of
things
to
him
vnknowen
.
But
alas
,
herein
the
cause
of
this
Chimicall
phisicke
consisteth
in
a
desperate
state
,
for
though
this
Arte
be
shewed
by
worke
and
experience
:
and
experiences
which
doe
agree
with
nature
,
and
do
bring
forth
like
actions
,
by
the
cause
of
all
certeintie
,
yet
it
may
not
come
to
that
triall
:
for
in
the
scholes
nothing
may
be
receiued
nor
allowed
that
sauoreth
not
of
Aristotle
,
Gallen
,
Auicen
,
and
other
Ethnickes
,
whereby
the
yong
beginners
are
either
not
acquainted
with
this
doctrine
,
or
els
it
is
brought
into
hatred
with
them
.
And
abrode
like
wise
the
Galenists
be
so
armed
and
defended
by
the
protection
,
priuiledges
and
authoritie
of
Princes
,
that
nothing
can
be
allowed
that
they
disalowe
,
and
nothing
may
bee
receiued
that
agreeth
not
with
their
pleasures
and
doctrine
:
&
whatsoeuer
is
ministred
to
any
person
according
to
their
rules
and
Canons
,
although
it
be
to
the
destrunction
of
the
patient
,
must
be
reputed
,
accepted
,
ratifyed
,
allowed
and
accompted
learnedly
well
and
rightly
done
,
and
they
are
excused
and
discharged
of
their
fact
,
by
the
lawe
called
Lex
Aquilia
.
But
as
long
as
the
vns
kilfull
and
fluggish
Phisition
may
enioy
that
immanitie
and
freedome
,
and
as
long
as
it
shal
be
allowed
in
the
Scholes
to
be
heresie
and
foule
ignoraunce
to
speake
against
any
partof
Aristotle
,
Galen
,
Auicen
,
or
other
like
heathens
doetrine
:
as
long
as
the
Galenists
may
shrowde
themselues
vnder
the
Wings
and
protection
of
Princes
,
Priuiledges
and
Charters
,
the
cause
of
the
Chimycall
Phisition
must
needes
lye
in
a
desperate
state
.
And
no
man
almost
shal
be
able
to
attayne
to
the
perfection
in
true
Phisicke
.
As
long
as
Scotus
or
Thomas
Aquinas
,
and
such
other
were
so
priuileged
in
the
scholes
,
that
no
interpretation
of
Gods
worde
was
allowed
,
but
such
as
was
brought
out
of
them
,
or
agreed
with
them
,
the
cause
of
true
Religion
,
and
seruing
of
God
was
in
desperate
state
,
and
it
lay
oppressed
and
hidden
.
And
as
long
as
those
that
were
noseled
in
such
puddle
,
were
mainteyned
,
defended
and
priuiledged
by
princes
and
potentates
,
it
was
hard
for
trueth
to
shewe
his
face
abroade
openly
.
Wherefore
if
the
Chymicall
doctrine
agreeing
with
Gods
worde
,
experience
and
nature
may
come
into
the
Scholes
and
Cities
in
steade
of
Aristotle
,
Gallen
,
and
other
heathen
and
their
followers
.
And
if
it
were
lawfull
I
and
commendable
for
euery
honest
student
to
labour
in
the
Philosophicall
searching
out
of
the
trueth
,
by
the
fire
or
otherwise
,
and
thereby
either
confirme
and
make
manifest
the
trueth
by
this
Arte
tought
,
cather
to
adde
newe
things
wel
tried
to
the
old
that
be
good
,
and
then
to
reiect
the
other
vastard
,
adulterat
,
sophisticat
stuffe
,
and
so
ioyne
words
and
deedes
together
,
then
should
there
be
no
time
spent
in
vayne
,
and
vain
glorious
bable
and
sophisticall
disputations
,
without
due
triall
by
labor
and
worke
of
fire
,
and
other
requisite
experiments
,
then
should
it
easely
be
seen
whether
Gallen
and
other
heathen
or
the
Chimests
were
most
to
be
folowed
and
allowed
.
And
whose
writings
and
trauailes
were
more
auaileable
for
mans
health
,
either
conseruing
or
restoring
,
&
who
seeketh
more
paynefully
,
faythfully
,
sincerely
,
charitably
and
Christianlike
,
for
the
certeine
helpe
of
his
neighbour
,
and
not
for
lucre
or
veine
glory
and
pompe
,
the
auncient
Chimical
Phisition
or
Gallen
and
his
folowers
.
Then
as
Galen
the
prince
of
their
Phisicke
sayeth
,
if
men
would
not
bee
sworne
to
the
wordes
of
any
master
or
teacher
,
they
woulde
choose
out
of
eche
thing
that
were
best
,
and
would
not
be
slaues
to
followe
or
name
them selues
either
of
Hypocrates
,
Praxagoras
,
or
of
any
other
man
.
Chater
10.
The
first
authors
of
the
auncient
Phisicke
,
and
the
Succession
and
Progression
thereof
,
to
Hermes
Trismegestus
,
and
how
the
rest
writing
thereof
yet
extant
.
FOR
the
Authros
,
Inuentors
,
originall
succession
and
progression
of
this
auncient
Chimycall
Phisicke
,
whose
studie
and
vse
doeth
flowe
out
of
the
fountaines
of
nature
,
and
is
collected
out
of
the
Mathematicall
,
naturall
,
and
supernaturall
precepts
(
as
is
aforesaid
in
the
beginning
hereof
)
it
is
to
bee
vnderstanded
,
that
Adam
by
diuine
reuelation
,
or
by
arte
giuen
to
him
of
God
,
did
foretell
of
the
vniuersall
destruction
of
the
worlde
,
one
by
water
,
the
other
by
fire
.
And
no
doubt
he
was
indowed
with
singular
knowledge
,
wisedom
and
light
of
nature
,
that
assoone
as
he
did
behold
any
beast
,
he
by
&
by
did
so
exactly
know
all
their
natures
,
powers
,
properties
and
vertues
,
that
he
gaue
them
names
,
apt
,
meete
and
agreeable
to
their
natures
and
properties
,
whereby
it
appeareth
he
knewe
the
natures
and
properties
of
things
better
then
we
,
when
we
haue
spent
all
our
life
time
in
searching
out
their
natures
,
which
was
a
singuler
gift
of
God
&
pleased
him
mightely
.
The
sonnes
of
Seth
which
were
his
Nephewes
,
receyuing
wisdome
&
knowledge
from
the
hands
and
deliuery
of
their
Auncitors
,
least
that
the
Mathematicals
and
that
knowledge
they
had
so
learned
should
perish
with
the
fludde
,
did
erect
two
Pillers
,
in
which
they
did
●ngraue
their
learning
,
knowledge
and
inuentions
,
out
of
the
which
they
that
should
be
preserued
from
the
fluddde
,
might
learne
those
knowledges
,
cunning
and
Arte
,
ss
Iosepus
writeth
in
his
first
booke
Chap.
13.
of
Antiquities
,
which
did
see
one
of
the
Pillers
that
was
of
stone
in
his
time
standing
in
Syria
as
he
writeth
.
Abraham
the
Prince
of
faith
was
borne
in
that
Countrey
,
where
those
Mathematicals
and
other
knowledges
&
learning
was
thus
preserued
,
and
continued
292.
yeres
after
the
Flood
,
in
the
yeare
of
the
world
1949.
This
Abraham
hauing
knowledge
in
the
Mathematicalls
,
which
in
his
Countrey
were
preserued
as
is
aforesayd
,
by
the
wonderfull
harmony
of
the
worlde
did
ascende
to
the
knowledge
of
the
one
onely
God
,
as
some
say
.
But
rather
,
thereby
he
did
see
and
perceiue
,
the
inuisible
thinges
of
GOD
,
that
is
,
his
eternall
power
and
Godhead
,
by
the
creation
of
the
world
.
And
he
being
the
mightie
and
renowmed
father
of
the
elect
nation
,
no
doubt
was
a
greate
Deuine
,
as
hee
was
excellent
in
the
Mathematicalls
and
other
learning
.
But
because
the
Chaldeans
,
Mesapotamians
and
Assyrians
were
moued
and
s●●rred
against
him
,
for
Religions
sake
,
he
left
his
Countrey
and
kinsfolkes
by
the
Commaun●
ement
of
God
,
and
went
to
soiurne
in
the
lande
of
Canaan
.
From
whence
shortly
after
through
great
Famine
,
he
was
constrayned
to
goe
in
to
Aegipt
.
He
there
as
Iosephus
writeth
,
declared
God
to
bee
the
Creator
of
all
thinges
,
teaching
them
the
Sciences
and
Mathematicalls
.
By
this
meanes
was
the
true
knowledge
of
God
and
of
the
Mathematicals
and
Sciences
brought
into
Aegipt
,
the
which
knowledges
the
Priestes
of
Aegipt
,
successiuely
,
did
after
that
professe
.
And
they
had
deuided
among
them
portions
of
land
,
by
Pharoes
appointment
,
for
their
maintenance
and
stipende
,
as
appeareth
Gene.
cap.
47.
After
that
Abraham
returned
into
the
land
of
Canaan
,
where
the
Godly
fathers
did
successiuely
professe
these
Artes
and
knowledges
.
After
this
in
the
yeare
of
the
worlde
2355.
Moses
that
was
so
acceptable
vnto
God
was
borne
in
Aegipt
,
and
was
learned
in
all
the
wisedome
of
the
Aegiptians
,
as
S.
Luke
writeth
in
the
Acts
of
the
Apostles
Cap.
70.
And
he
doth
there
sett
downe
and
make
mention
of
that
his
learning
for
his
excellent
praise
and
honors
sake
.
Sainct
Augustine
sayth
in
his
Booke
,
de
Ciuitate
dei
lib.
18.
cap.
39.
that
the
wisedome
of
the
Aegiptians
wherein
Moses
was
instructed
was
Astronomy
,
Geometry
,
and
Arithmetike
,
and
surely
it
was
that
which
before
they
had
learned
of
Abraham
.
And
although
some
of
the
Aegiptians
,
as
some
of
the
Chaldeans
did
wander
and
stray
aside
in
many
foolishe
vayne
and
supersticious
speculations
,
yet
some
were
contented
,
with
the
simple
order
of
Nature
,
profitable
to
be
learned
and
praise
worthie
,
which
is
to
bee
considered
and
marked
in
the
wonderfull
worke
of
God
,
not
onely
in
the
places
of
the
Starres
,
and
in
so
goodly
and
beautifull
distinguished
varietie
of
them
,
but
also
in
their
motions
,
powers
,
and
secret
offices
and
operations
:
whereof
it
is
like
that
Moses
made
choyce
,
abandoning
and
forsaking
the
other
supersticious
and
vayne
doctrine
,
not
deseruing
the
name
of
wisedome
.
After
these
liued
Hermes
,
or
Mercurius
Trismegestus
in
Aegipt
not
long
after
Moses
:
For
alas
the
great
A●tronomer
liued
in
Moses
his
time
,
&
was
grandfather
on
the
mothers
side
to
Mercury
the
great
,
whose
Nephewes
sonne
was
this
Hermes
Trismegestus
,
as
S.
Augustine
writeth
in
his
Booke
,
de
Ciuitate
dei
lib.
8.
Cap.
26.
and
lib.
18.
Cap.
39.
In
his
tyme
sayth
Saint
Augustine
,
in
Aegipt
the
studie
of
Phylosophie
,
which
did
promise
to
teach
that
,
whereby
m●n
might
be
made
blessed
or
happie
did
●he●●ly
●l●rishe
.
This
Hermes
or
Mercurius
was
called
Trismegestus
,
as
some
say
,
because
he
was
the
greatest
Phylosopher
,
the
greatest
King
,
and
the
greatest
Priest
.
But
Guydas
sayth
,
that
he
was
called
Trismegestus
,
because
he
held
opinion
of
God
nere
agreeable
with
the
right
doctrine
of
the
Trinitie
.
He
did
write
diuers
workes
,
as
one
Dialogue
in
whiche
Asclapeus
is
brought
in
to
thinke
that
one
onely
God
is
the
maker
of
all
thinges
,
and
confesseth
the
errors
of
them
which
founde
out
the
superstition
of
Idols
,
&
doth
prophesie
in
that
Booke
that
they
shall
perishe
.
And
in
his
Booke
dedicated
tion
among
the
Aegiptians
at
that
time
.
Now
concerning
his
knowledge
in
prophane
Sciences
,
&
in
this
Arte
which
we
haue
in
hand
,
for
his
excellencie
in
Philosophie
(
as
is
afore
sayd
)
he
had
one
of
his
titles
after
Maximus
.
For
in
his
time
did
the
studie
of
Phylosophie
chiefly
florish
,
as
writeth
Volateran
,
lib.
15.
Also
in
his
first
Booke
of
15.
intituled
libri
Hermeicorum
,
he
bringeth
in
a
Priest
saying
thus
.
Doest
thou
not
heare
that
our
Hermes
hath
deuided
Aegipt
into
his
bounde●
,
and
lotted
ech
mans
ground
asunder
,
that
he
measured
with
a
corde
,
and
deuided
dikes
for
to
water
the
groundes
,
and
that
he
hath
ordayned
,
lawes
and
rules
,
and
that
he
hath
named
gouernors
out
of
those
statutes
and
ordinaunces
,
and
hath
appointed
chaunges
of
buying
and
selling
,
and
hath
sat
downe
the
briefe
doctrine
of
the
course
of
the
Starres
,
and
hath
deuided
the
Hearbes
.
And
that
he
hath
inuented
,
founde
out
and
taught
with
numbers
or
Arithmetike
and
Geometrie
.
Also
all
Astronomie
,
Astrologie
,
Musicke
and
Grammer
.
Others
write
of
him
that
he
attayned
at
the
full
,
to
all
the
partes
of
Phylosophie
.
Bradeus
in
primo
Epigrammatum
sayth
,
that
Mercurius
found
out
th●s●
fower
,
that
is
,
Letters
,
Musicke
,
Geometrie
,
and
Wrestling
.
Dioderus
sayth
,
that
this
Mercury
founde
out
Physicke
among
the
Aegiptians
.
This
Hermes
did
also
write
diuers
other
Bookes
,
as
one
intituled
Pymander
,
of
the
power
and
wisedome
of
God
.
And
other
thinges
in
Iamblicus
proctus
,
and
prophirius
.
Also
an
other
Booke
intituled
,
Latromathematica
,
that
is
to
say
,
meditations
applied
to
Astrologie
,
and
diuers
fragments
and
little
peeces
be
by
him
written
,
which
be
alledged
and
cited
by
other
Writers
,
which
be
not
extant
.
But
among
others
his
excellent
worke
intituled
,
Tabula
Smaragdina
,
or
Sermo
veredicus
Hermetis
,
or
Mercurii
Trismegesti
patris
vere
metaphycices
doth
sufficiently
declare
his
excellent
skill
and
knowledge
in
this
Arte
,
whiche
is
extant
hitherto
thou
hast
heard
gentle
Reader
howe
the
true
knowledge
of
God
and
the
Science
of
Chymia
(
from
which
medicina
may
not
be
separated
)
haue
bene
deriued
from
Abraham
the
renowmed
father
of
faith
,
vnder
the
title
and
names
of
the
Mathematicall
sciences
,
whisedome
and
Philosophie
,
vnto
the
Priestes
of
Aegypt
,
and
from
them
,
vnto
Mercurius
or
Hermes
,
Trismegestus
the
Aegyptian
,
which
as
hath
bin
said
,
was
called
three
times
great
,
whereof
two
of
those
titles
sleepe
with
Apollo
his
golden
Harpe
,
that
is
by
equal
sweete
and
temperate
motion
in
the
sayd
fire
.
By
this
meanes
doth
the
Chymical
Physition
dissolue
,
make
thinne
,
eleuate
,
and
conuert
natures
,
and
make
perfect
medicins
:
It
should
seeme
therefore
that
the
Physicke
of
Apollo
was
exercise
of
the
naturall
vertue
and
power
in
man
like
to
the
Aethereall
fire
,
or
els
that
it
was
not
the
grosse
Phisicke
of
the
followers
of
the
Ethnicks
now
in
vse
,
but
some
pure
medicine
like
to
the
Aethereall
fire
,
or
a
very
simple
fine
and
pure
medicine
,
wherof
the
Binarii
Phisitions
haue
no
skill
.
And
then
surely
it
was
not
of
his
owne
inuention
or
deuise
,
but
he
had
learned
the
same
in
some
other
Countries
and
brought
it
into
Greece
,
and
there
practised
it
:
wherefore
it
was
accompted
his
inuention
there
,
or
els
he
learned
it
of
some
that
had
beene
in
some
other
Countries
.
For
Eusebius
and
others
do
testifie
that
Greece
was
barren
and
bare
of
all
good
Artes
and
doctrine
before
the
tyme
of
Pythagoras
,
which
liued
about
the
yere
of
the
world
●4●6
.
And
whatsoeuer
good
learning
and
knowledge
they
had
,
they
got
it
from
other
Nations
.
As
Pythagoras
,
Plato
,
and
others
did
trauaile
out
of
Greece
,
for
to
get
learning
and
knowledge
into
Syria
,
Iudia
,
Aegipt
,
Persia
,
and
other
Nations
,
which
the
Grecians
doe
call
Barbarians
.
And
surely
if
his
Physicke
was
of
his
owne
and
not
proceeding
from
the
Children
of
God
,
then
was
it
not
worthie
the
name
of
true
Physicke
:
because
as
Plato
sayth
,
he
that
is
ignorant
in
diuine
thinges
,
cannot
haue
right
vnderstanding
in
prophane
learning
.
As
Apollo
and
Aesculapius
,
&
all
the
Grecians
at
that
time
were
without
the
true
knowledge
of
GOD
,
and
were
Idolaters
,
and
both
they
were
honored
as
Gods
,
and
ech
of
them
had
a
temple
dedicated
to
him
.
But
it
should
seeme
by
that
Plato
hath
written
,
and
Plinie
also
,
that
their
Physicke
was
altogether
Surgery
.
Wherevnto
Cicero
doth
seeme
to
consent
in
his
third
Booke
de
Natura
deorum
,
ascribing
to
Aesculapius
the
first
inuention
of
bynding
and
healing
of
woundes
.
Sabellicus
also
&
Strabo
,
do
write
that
the
old
Physicke
was
rude
,
and
their
medicines
were
such
onely
as
were
found
out
by
chaunce
,
to
haue
holpen
any
bodie
,
and
such
they
did
minister
vnto
those
that
were
sicke
of
like
deseases
.
Aesculapius
did
not
meddle
with
bodies
infected
with
inward
sicknesses
,
but
onely
prescribed
to
such
a
dyet
about
meate
and
drinke
:
as
one
did
to
Euripilus
that
was
wounded
at
the
siege
of
Troy
,
in
the
presence
of
his
two
sonnes
Machaon
and
Podalirius
:
and
as
they
two
did
to
Menataus
whom
Pandar
wounded
there
,
because
they
thought
deseases
did
commonly
come
to
man
,
either
by
externall
hurtes
,
as
by
pricking
,
cutting
,
or
brusing
,
or
els
did
chaunce
to
him
by
euill
dyet
,
lacke
of
exercise
,
and
euill
order
of
his
liuing
:
therfore
they
thought
it
necessary
to
helpe
them
that
were
so
hurt
.
But
they
thought
as
long
as
men
vsed
good
dyet
,
exercise
,
and
good
order
of
life
,
they
continued
in
health
,
and
prolonged
their
life
at
ease
.
Therefore
Phocilides
vsed
to
say
,
that
the
liuely
vertue
and
power
of
the
body
must
be
exercised
whilest
wee
bee
able
.
But
Plato
sayth
,
that
Aesculapius
and
others
were
of
this
opinion
,
that
he
which
would
not
liue
in
the
appointed
and
accustomed
rule
and
order
of
life
,
but
by
incontinencie
of
liuing
,
did
fall
into
deseases
,
was
not
profitable
for
himselfe
nor
for
others
,
and
that
the
Arte
of
Physicke
had
nothing
to
doe
with
such
,
nor
serued
for
them
:
and
that
such
ought
not
to
bee
cured
,
though
they
were
richer
then
Midas
.
And
that
it
was
against
reason
to
thinke
that
men
should
neede
Physicke
for
Rewmes
,
Distillations
,
and
for
the
griefes
of
the
swellings
of
the
inwarde
spirites
,
which
come
through
delicacy
of
liuing
and
slouth
,
and
lacke
of
good
order
in
liuing
,
and
therefore
proueth
that
those
deseases
were
not
knowne
to
Mahaon
and
Podalirius
,
at
the
siege
of
Troye
.
Asclepyades
also
the
Physition
sayd
,
that
health
consisteth
in
abstinence
of
meate
and
drinke
,
and
in
ryding
,
walking
,
and
running
.
Then
resteth
to
consider
what
maner
medicines
they
vsed
in
Surgery
.
I
doe
reade
in
Plato
in
the
31.
Booke
and
3.
Dialogue
de
iusto
,
that
when
Pandarus
had
wounded
Menalaus
at
the
siege
of
Troye
,
after
Mahon
and
Podalirius
had
dried
vp
the
blood
of
his
woundes
with
their
handes
,
they
did
anoynt
the
wound
with
mitigating
Balmes
or
Oyntments
,
and
prescribed
him
a
certayne
order
and
forme
of
dyet
in
his
meate
and
drinke
.
Wherby
it
appeareth
,
that
the
maner
of
their
Surgery
,
was
like
vnto
that
of
the
Chymicall
Surgions
,
whose
maner
is
with
Oyles
and
Balmes
to
pacifie
nature
,
and
to
keepe
the
wounde
defended
from
accidents
,
and
to
leaue
the
cure
to
nature
which
is
able
then
to
be
his
owne
Surgion
.
And
more
playnly
to
proue
their
doctrine
,
one
Petrus
Hasardus
is
sufficient
witnesse
,
who
in
his
French
Epistle
before
the
great
Surgery
of
Paracelsus
,
writeth
that
as
he
trauailed
through
the
Countrey
of
Lyuonia
,
he
ariued
in
a
certaine
Monastery
there
,
where
he
taried
two
daies
in
perusing
the
Lybrarie
,
and
there
he
found
two
peeces
of
the
workes
of
the
same
Mahacon
and
Podalirius
,
which
intreated
fully
that
Chymical
forme
and
maner
of
doctrine
.
About
the
tyme
of
Apollo
,
that
is
the
yeare
of
the
world
2697.
liued
Orpheus
the
Thracyan
,
and
was
the
first
that
is
remembred
to
haue
written
of
Hearbes
(
as
some
say
)
exactly
,
and
he
founde
out
remedies
for
many
deseases
.
After
hym
followed
one
Musaeus
,
his
Scholler
.
After
them
liued
Hesiodus
in
the
yere
of
the
world
3111.
After
him
liued
Pronopis
the
Master
of
Homer
,
which
likewise
had
knowledge
of
Hearbes
in
the
yere
of
the
worlde
●258
.
Thales
Milesius
liued
in
the
yeare
of
the
worlde
3379.
and
before
Christ
584.
He
trauayled
into
Aegipt
,
and
brought
into
Greece
greate
knowledge
in
the
Mathematicalls
.
Ameristus
or
Mamercus
succeeded
him
.
Before
this
tyme
was
one
Sisiphus
,
otherwise
called
Theosophos
,
a
famous
Physition
.
Chapter
12.
Of
Pythagoras
and
his
knowledge
in
this
Arte
,
and
that
he
taught
in
Italy
,
and
of
his
Schollers
and
folowers
:
And
of
the
medicin
of
Empedocles
.
And
of
70
Bookes
that
Esdras
was
commaunded
to
keepe
.
ABout
the
yeere
of
the
worlde
3434.
liued
Pythagoras
,
a
Grecian
famous
for
his
wisedome
and
diuine
knowledge
,
and
for
his
learning
in
the
Metaphisickes
and
Mathematicals
,
he
labor●●
much
in
Arithmetick
,
he
brought
Geometrie
to
perfection
as
Laertius
writeth
.
He
lest
diuers
rules
of
Astrologicall
proguoslic●tion
,
and
of
this
arte
some
what
,
he
found
out
Musicke
in
the
starres
,
and
deriued
the
same
to
mittigate
the
affections
of
the
mynde
:
he
did
write
of
the
effect
of
herbes
.
He
trauayled
into
Persia
,
Arabia
,
Aethiopia
and
Aegypt
for
learning
and
knowledge
:
he
was
conuersant
with
the
Priestes
of
the
Jewes
,
after
he
had
once
professed
their
Religion
.
After
his
returne
hee
taught
in
Italy
.
Hee
was
a
great
Cabalist
.
Some
say
that
one
Phericides
was
his
teacher
,
which
did
first
write
de
Natura
.
After
Pythagoras
in
this
learning
&
knowledge
succeeded
as
his
scholers
and
folowers
Telanges
his
sonne
,
after
hym
Xenophanes
,
Archilas
,
Philolaus
,
Lisias
,
Parmenides
,
Leno
,
Eleates
,
Anaxagoras
,
Leucippus
,
Democritus
,
Nausiphales
,
Naucides
,
Epicharmus
,
Alchmeon
,
Epimenides
.
For
Aeliames
lib.
9.
writeth
that
all
the
Pithagoreans
were
studious
in
Phisicke
,
and
many
auncient
kings
and
others
before
the
time
of
Pythagoras
were
studious
in
phisicke
which
I
doe
omit
,
putting
you
first
in
remembrance
of
Empedocles
a
singuler
Philosopher
and
notable
Phisition
,
about
the
yere
of
the
world
3308.
Suidas
writeth
of
a
medicin
that
hee
vsed
to
minister
,
called
Apnus
,
which
was
of
that
nature
,
that
it
would
preserue
a
mans
body
30.
dayes
without
meat
,
that
was
speachlesse
and
ready
to
giue
vp
the
Ghost
,
for
so
doeth
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifie
.
I
thinke
the
Phisitions
the
folowers
of
the
Ethnickes
wil
confesse
that
it
is
no
part
of
their
profession
to
make
such
a
Medicine
,
and
that
their
grosse
medicins
can
haue
no
such
vertue
,
because
the
knowledge
of
such
medicins
doth
depend
vpon
Metaphisicke
and
supernaturall
principles
,
which
Empedocles
,
Pithagoras
,
Democritus
,
Plato
,
and
diuers
others
doe
maintaine
in
naturall
things
,
contrarie
to
the
grosse
Phisicke
.
About
the
yere
of
the
worlde
3503
liued
Esdras
,
to
whome
the
most
high
gaue
vnderstanding
and
commaundement
to
write
,
and
to
whom
the
most
high
spake
thus
.
The
first
bookes
that
thou
hast
written
publish
openly
,
that
the
worthy
and
vnworthy
may
reade
.
But
the
last
seuentie
bookes
kepe
,
that
thou
mayst
giue
them
to
the
wise
among
the
people
.
For
in
them
is
the
veine
of
vnderstanding
,
and
the
Fountaine
of
wisdome
,
and
the
riuer
of
knowledge
,
in
which
70.
bookes
as
some
thincke
,
be
contayned
the
vnderstanding
of
this
arte
,
out
of
the
which
the
worthy
from
time
to
time
haue
receaued
the
vayue
of
vnderstanding
of
this
Arte.
Chapter
17.
That
Phisicke
which
Hypocrates
left
in
writing
was
not
descended
from
Aesculapius
.
NOwe
are
wee
come
to
the
time
of
of
Hipocrates
of
Cous
in
Greece
which
liued
at
the
tyme
of
the
wars
of
Peloponensus
which
began
about
the
yere
of
the
world
3536.
Gesnerus
and
Andreas
Lacuna
for
credit
of
their
Phisicke
,
say
that
he
was
descended
from
Aesculapius
,
and
that
Apollo
taught
Aesculapius
Phisicke
,
which
likewise
did
teach
his
sonnes
which
were
called
Asclepiades
after
their
father
Aesculapius
,
and
so
Phisicke
by
inheritance
successiuely
did
descende
from
the
Parents
to
the
Children
vnto
Hypocrates
.
And
that
it
was
not
lawfull
for
them
to
communicate
the
same
to
any
man
that
was
not
borne
of
that
family
or
kinred
,
therefore
they
that
were
cunning
in
that
arte
,
were
called
the
sonnes
of
Phisitions
.
And
though
his
ancestors
&
kinred
before
him
did
deteine
their
arte
in
their
families
,
&
did
not
communicate
the
same
to
others
,
yet
he
reduced
it
into
method
,
and
did
commit
it
to
writing
,
that
it
might
be
common
to
all
men
.
And
therefore
he
is
sayde
to
be
author
of
method
and
princeps
naturalis
medicine
,
and
the
first
that
did
write
of
Phisicke
.
That
Hypocrates
was
descended
from
Aesculapius
,
I
will
not
contend
,
because
it
should
seeme
by
auncient
writers
to
be
so
,
or
els
for
reputations
sake
they
did
terme
him
of
that
progenie
.
But
that
the
Phisick
which
Hypocrates
did
leaue
in
writing
,
was
in
all
poynts
the
selfe
same
which
Aesculapius
did
learne
of
Apollo
his
father
,
and
which
he
did
teache
to
Machon
and
Podalirius
,
and
was
deliuered
successiuely
by
tradition
downe
the
right
lyne
from
them
,
to
Hypocrates
by
the
space
of
800
yeres
(
for
so
long
time
was
betweene
Aesculapius
and
Hypocrates
)
is
hard
to
be
proued
,
because
tradition
of
doctrine
without
writing
,
not
cos●sting
vpon
naturall
practise
,
nor
continuing
in
one
place
certeine
,
but
at
large
,
is
no
faithfull
preseruer
of
the
trueth
therof
,
so
many
yeres
,
neither
is
it
like
that
the
issue
of
Aesculapius
line
could
bee
knowen
,
and
did
not
fayle
in
800
yeres
,
nor
cease
nor
degenerate
from
the
steps
and
studious
loue
of
that
arte
of
their
Auncestors
,
neither
is
it
lyke
that
Hypocrates
woulde
haue
broken
his
oth
if
it
were
true
that
goeth
vnder
the
name
of
iusiurandum
medicorum
Asclepiadarū
,
or
Hipocraticū
iusiurandum
,
and
would
make
that
common
which
shoulde
haue
bene
kept
so
secret
.
But
if
the
Phisicke
of
Apollo
&
Aesculapius
was
any
other
then
exercise
of
Surgery
,
(
as
is
aforesayd
)
then
no
doubt
was
their
medicins
simple
,
pure
,
and
like
to
the
Aethereall
fire
,
and
therefore
altogether
vnlike
vnto
grosse
medicins
that
be
nowe
stoutly
defended
,
(
as
is
before
declared
)
And
that
it
may
appeare
,
that
the
phisick
which
Hypocrates
had
learned
,
was
not
so
precious
,
nor
kept
so
secret
in
one
kinred
,
line
and
family
,
as
we
are
borne
in
hand
,
thou
must
vnderstand
gentle
Reader
,
that
Plinie
in
his
29
booke
,
cap.
1.
and
Strabo
in
his
8.
booke
doe
write
,
that
from
the
time
of
Aesculapius
,
Phisicke
laye
hidden
and
couered
in
most
thicke
darkenesse
,
vntill
the
time
of
Hypocrates
,
which
did
bryng
it
to
light
by
this
meanes
.
For
whereas
it
was
the
maner
and
fashion
of
those
that
were
cured
and
deliuered
from
any
sicknesse
,
to
write
in
the
Temple
of
Aesculapius
which
was
in
Cous
,
the
maner
&
forme
of
their
remedie
,
and
cure
thereof
,
to
the
ende
,
that
the
like
diseases
might
be
by
them
cured
,
Hypocrates
did
write
out
these
Medicins
,
and
out
of
them
began
Phisicke
.
Here
thou
seest
,
gentle
Reader
,
that
the
Phisicke
of
Aesculapius
was
not
knowen
at
Cous
,
at
the
tyme
of
Hypocrates
,
but
he
out
of
the
experiments
of
olde
wiues
,
men
and
women
of
the
Countrey
and
Citie
,
which
were
not
kept
secret
,
but
by
custome
and
vsage
were
written
and
fastened
to
the
wall
of
Aesculapius
,
his
Temple
openly
to
be
seene
,
he
deriued
his
Phisicke
:
He
wrote
out
those
experienses
of
men
and
women
of
all
sortes
,
he
brought
them
into
order
.
Out
of
the
which
afterward
he
drewe
Aphorismes
and
briefe
Rules
of
Phisicke
.
Besides
this
,
it
hath
bene
sayd
of
some
,
that
Hypocrates
for
enuie
that
he
bare
to
Aesculapius
,
did
set
a
fire
his
temple
,
and
so
consumed
the
writings
of
the
auncient
Phisitians
.
And
besides
them
that
bee
folowers
with
them
,
it
appeareth
by
Sudas
and
other
writers
,
that
before
Hypocrates
,
diuers
did
write
of
Phisicke
,
though
we
haue
not
their
works
extant
among
vs
,
as
Democritus
the
Sonne
of
Caliphon
,
which
was
Aesculapius
his
Priest
.
Nichomachus
the
Sonne
of
Machaon
,
did
write
sixe
bookes
of
phisicke
and
one
of
Philosophie
.
Also
Hypocrates
the
first
of
the
seauen
,
which
Suidas
speaketh
of
,
did
write
of
Phisike
,
Orpheus
also
did
write
of
hearbes
,
and
so
did
Pithagoras
and
diuers
others
,
whereby
it
appeareth
,
that
Phisicke
was
not
kept
so
secret
in
one
famely
,
but
it
was
at
libertie
for
euery
man
to
see
their
writings
.
But
this
is
true
,
that
they
which
did
write
of
the
right
,
true
auncient
phisick
Chimical
,
did
write
darkly
and
in
figuratiue
kind
of
speaches
,
to
the
entent
they
would
only
be
vnderstoode
of
the
children
of
their
Science
.
And
therefore
they
did
write
filiis
scientie
.
So
they
which
were
cunning
in
that
Arte
,
might
well
be
called
the
Sonnes
of
Phisitions
,
as
is
before
declared
.
But
to
what
purpose
should
any
man
write
darkely
of
that
Phisicke
,
which
is
so
grosse
?
whose
medicins
be
so
common
to
olde
wiues
,
and
men
and
women
of
all
sorts
.
And
why
should
any
man
be
called
the
Sonne
of
a
Phisition
,
for
such
Medicins
,
rather
then
the
man
or
woman
of
the
Countrey
,
which
had
done
the
like
good
with
such
a
medicine
as
the
professor
of
Phisicke
did
.
Chapter
.
10.
That
Democritus
Abderites
a
Thacian
did
write
of
this
arte
,
whose
bookes
are
yet
extant
,
and
of
his
teachers
,
Scholers
and
followers
,
and
of
some
of
their
workes
yet
extant
.
DEmocritus
Abderites
of
Thracia
,
was
in
the
tyme
of
this
Hypocrates
:
He
was
olde
when
Hypocrates
was
young
,
Anaxagoras
and
Lacippus
were
his
teachers
.
Also
he
trauayled
into
Caldea
,
Aegipt
,
and
Persia
,
for
to
learne
their
knowing
and
knowledge
.
He
had
a
notable
Scholler
called
Metrodorus
,
whose
Scholler
was
Anaxarchus
:
He
did
write
two
Bookes
,
one
called
Magnus
diacosmus
,
that
is
to
say
,
of
the
gouernment
and
distinction
of
the
nature
of
thinges
:
and
one
other
de
natura
mundi
.
He
was
skilfull
in
all
kinde
of
Phylosophie
naturall
,
morall
Mathematikes
,
Metaphysicks
,
and
Logick
.
He
also
did
write
one
excellent
worke
,
intituled
,
Democritus
de
Arte
Chimica
,
vel
de
Arte
sacra
,
siue
de
rebus
naturalibus
&
misticis
,
intreating
of
this
Art
,
in
effect
like
vnto
that
of
Hermes
Trismegestus
aforesayd
,
which
is
yet
extant
among
vs
.
Sinesius
Pelagius
,
Stephanus
,
Alexandrinus
,
and
Olympiodorus
,
fower
famous
Chymistes
and
Philosophers
,
did
write
Commentaries
and
Expositions
vpon
that
worke
of
his
.
After
him
of
this
Arte
did
write
Blemida
Zosimus
,
and
Archelaus
.
Chapter
15.
That
in
Plato
his
time
,
the
Priestes
of
Acgypt
were
very
skilfull
in
this
arte
.
And
that
Plato
did
finde
that
fault
with
the
Phisitions
of
Greece
,
in
his
time
,
as
the
Chimicall
Phisitions
doe
now
with
the
Ethnicke
Phisitions
and
their
followers
.
And
howe
Aristotle
and
Plato
doe
differ
in
the
naturall
causes
of
Effects
.
AFter
these
about
the
yere
of
the
worlde
3586.
followed
Plato
in
the
Mathematicalls
,
Phylosophie
,
wisedome
,
knowledge
,
vertue
,
and
Eloquence
,
farre
exceding
al
others
in
his
time
:
He
was
borne
at
Athens
,
he
did
not
onely
heare
the
famous
Phylosophers
&
Geometricians
in
Greece
,
but
also
went
into
Italy
,
Affrike
and
Aegipt
,
to
learne
the
misticall
Sciences
.
Strabo
writeth
that
the
Priestes
of
Aegipt
,
were
so
much
esteemed
and
reuerenced
in
the
olde
time
,
for
their
wisedome
and
knowledge
,
that
the
most
famous
,
and
best
Phylosophers
of
Greece
,
did
trauayle
to
them
for
learninges
sake
.
They
excelled
in
secrete
Seyences
,
which
they
called
Cabalisticae
,
and
did
communicate
the
same
to
others
,
that
were
desirous
to
learne
.
All
the
Priests
of
the
Aegiptians
,
were
Physitions
,
as
Homer
and
Plato
doe
testifie
.
Plato
himself
when
he
trauayled
to
them
,
with
his
companion
Euripides
,
was
taken
with
sicknesse
,
and
was
cured
by
those
Priests
.
The
opinion
of
Plato
was
this
,
that
the
Phi●tions
of
Greece
,
had
no
knowledge
nor
vnderstanding
of
many
deseases
in
mans
body
,
because
they
were
altogether
and
wholy
ignorant
in
that
which
they
ought
cheefly
to
cure
:
the
which
if
it
be
not
well
at
ease
,
it
is
not
possible
for
any
parte
of
the
body
to
be
in
health
.
For
all
thinges
either
good
or
bad
,
be
deriued
and
doe
flowe
from
Anima
,
(
before
declared
)
into
the
body
and
to
euery
parte
of
man
,
as
they
doe
from
the
head
into
the
eyes
.
And
as
a
man
cannot
cure
the
eyes
,
without
that
he
first
doe
cure
the
head
,
nor
the
head
before
the
body
bee
cured
,
euen
so
the
body
can
not
be
cured
without
you
begin
with
Anima
.
For
Anima
corpus
curat
,
is
his
doctrine
in
diuers
places
.
This
he
learned
out
of
Greece
by
his
trauayle
.
The
lacke
of
knowledge
hereof
,
was
in
his
tyme
the
cause
of
error
of
the
Physitions
of
Greece
,
and
so
hath
hetherto
continued
.
This
is
the
doctrine
of
the
Chymicall
Physitions
,
which
the
followers
of
the
Greekes
and
Ethnickes
,
haue
no
skill
of
,
and
therefore
so
much
impugne
it
.
Aristotle
was
in
the
tyme
of
Plato
,
and
was
his
vngrate
and
vnkind
scholer
.
Wherfore
Plato
vsed
to
call
him
a
Moyle
,
whose
propertie
is
when
he
hath
filled
his
belly
with
his
dams
milke
,
then
to
kicke
at
her
with
his
heeles
.
He
did
not
onely
kicke
at
Plato
,
but
he
omitted
no
man
whom
he
did
not
taunt
,
reproue
,
or
find
fault
with
:
thinking
to
gaine
and
deriue
to
him selfe
so
much
glory
,
as
he
had
taken
from
others
,
although
hee
were
more
high
and
more
excellent
than
others
,
and
could
see
farther
then
any
man
els
.
Aristotle
contrary
to
his
Master
Plato
,
referreth
naturall
causes
of
effects
,
onely
to
certayne
Elimentall
qualities
,
and
so
vaynly
he
doth
attribute
the
power
of
life
to
dead
thinges
,
and
resteth
in
such
a
beginning
and
ending
,
in
which
ascending
,
by
the
doubtfull
care
of
naturall
thinges
being
remoued
from
diuine
,
mans
mynde
is
turned
from
them
,
which
is
the
right
way
to
Atheisme
.
But
Plato
vseth
his
naturall
knowledge
in
descent
and
not
in
ascent
:
for
he
doth
demonstrate
and
shewe
the
naturall
beginnings
in
descent
by
the
diuine
causes
of
naturall
thinges
.
Chapter
16.
Of
diuers
Poetical
Fables
shadowing
and
hyding
the
secretes
of
this
Arte.
DIuers
Poets
before
the
tyme
of
Plato
,
and
also
after
his
time
did
wrapp
and
hide
this
Arte
in
Ridles
,
darke
speeches
and
fables
.
As
by
the
fable
of
the
golden
Fleece
brought
from
Colchos
by
Argonautae
,
the
companions
of
Iason
,
in
the
yeare
of
the
worlde
2694.
by
their
perrilous
nauigation
,
by
the
place
where
it
was
kept
,
which
was
the
fielde
called
Martius
,
or
dedicated
to
Mars
,
by
the
plowing
of
it
with
Oxen
,
that
breathed
&
blowed
out
fire
at
their
nosethrills
,
by
the
ground
which
should
be
sowne
with
the
teeth
of
the
Dragon
that
watched
and
kept
the
golden
Fleece
,
by
the
bringing
the
Dragon
a
sleepe
,
and
obtayning
the
golden
Fleece
,
they
signified
the
practise
of
this
Arte
,
daungers
and
perrills
in
this
worke
,
the
purging
and
preparing
of
the
matters
and
substaunce
of
the
medicine
,
in
the
furnaces
that
breath
out
fire
at
the
venteholes
continually
in
equall
quantitie
:
the
Quicksiluer
and
Mercury
sublimed
,
which
should
bee
sowen
in
Mars
his
fielde
like
seede
,
which
by
often
sublimation
,
doth
so
rise
out
of
the
matter
contained
in
the
Alembeck
,
into
the
helme
or
head
,
and
in
it
maketh
diuers
formes
,
figures
and
fashions
,
as
if
men
were
fighting
,
and
one
killing
an
other
.
By
these
finally
they
signifie
the
medicine
obteyned
by
labor
,
wherwith
Medea
restored
Aeason
the
father
of
Iason
to
his
youth
agayne
.
The
Poeticall
Fables
and
darke
tales
of
the
Stones
which
Pyrra
&
Dewcalion
did
cast
from
them
,
which
were
conuerted
into
women
and
men
.
The
Fable
of
Gorgon
,
which
turned
all
thinges
that
he
did
see
into
stones
.
The
Fable
of
Ganimedes
whom
Iupiter
did
turne
into
an
Egle
and
caried
hym
vp
to
heauen
.
The
Fable
of
Dedalus
,
and
his
sonne
Icarus
,
inclosed
in
Laberinth
,
and
the
winges
which
were
made
for
them
of
feathers
fastened
together
with
waxe
to
flye
out
of
the
Laberinth
.
The
golden
Bow
which
Virgil
doth
speake
of
,
which
being
cut
of
,
an
other
like
to
it
did
immediatly
rise
in
his
place
.
The
Fable
also
that
Iupiter
being
angry
with
his
father
Saturne
,
did
cut
of
his
prime
members
with
a
sharpe
Cycle
,
of
the
blood
of
which
when
it
was
fallen
into
the
Sea
,
Venus
was
begotten
.
The
Fable
that
Iupiter
did
shake
his
head
,
wherby
Minerua
lept
out
of
his
brayne
.
The
tale
how
Minerua
escaped
from
Vulcan
,
taken
with
the
loue
of
Minerua
,
when
he
followed
her
hastely
.
The
tale
how
Io
(
whom
Iupiter
loued
)
was
compassed
with
a
grosse
and
dark
Cloud
,
whereby
she
was
staied
when
she
was
running
from
Iupiter
.
The
blacke
sayles
of
Theseus
,
which
his
father
did
see
,
for
sorrowe
whereof
he
drowned
himself
in
the
Sea
.
The
Serpent
also
that
was
ingendred
after
the
great
Flood
,
whom
Apollo
did
kill
with
an
Arrowe
.
The
Fable
of
the
Gardens
of
Hesperides
,
out
of
the
which
Hercules
tooke
the
golden
Apples
,
which
were
kept
by
a
Dragon
.
And
the
Fable
of
Cadmus
the
sonne
of
Agenor
,
which
killed
the
Dragon
that
deuoured
his
companions
,
whose
teeth
he
did
pull
out
and
sowed
them
,
of
which
men
did
rise
,
which
did
immediatly
kill
ech
other
.
And
his
building
of
Thebes
in
Boetia
,
after
the
maner
of
Thebes
in
Aegipt
where
he
was
borne
(
as
some
say
)
with
money
which
he
got
by
this
Arte
:
whereby
it
is
signified
that
this
Arte
did
still
florishe
in
Aegipt
.
All
these
and
such
other
Poeticall
Fables
,
darke
speeches
and
coloured
tales
,
doe
secretly
hide
and
couer
this
whole
Arte
,
taught
by
the
Poets
in
Method
and
wrapped
in
Ridles
:
namely
after
Plato
by
the
Poets
Ouid
and
Virgill
,
which
liued
in
the
yeare
of
the
world
3959.
and
fower
yeares
before
Christ
was
borne
,
which
did
chiefly
excell
in
this
Arte
,
and
did
hide
the
same
in
secrete
speeches
and
darke
tales
.
Chapter
17.
Of
certeine
Phisitions
that
vsed
Chymical
Medicins
:
and
of
the
three
sects
of
phitions
that
were
betweene
the
time
of
Hypocrates
&
Gallen
.
And
that
the
Chimical
Phisitions
ought
rather
to
be
called
Rationales
,
then
the
Galenists
.
And
that
Galen
folowing
Hypocrates
600.
yeres
did
comment
vpon
him
against
his
meaning
and
words
.
And
how
Hypocrates
agreeth
with
the
Chymicall
Phisitions
.
A
Echines
of
Athens
did
vse
to
helpe
&
cure
the
disease
called
the
Qwinscie
,
the
kernels
growe
in
the
mouth
,
and
the
inflammation
that
commeth
by
the
same
,
and
the
Canker
in
the
mouth
,
with
the
Ashes
of
a
brunt
man
.
This
medicin
he
called
Botrion
,
as
Plini
writeth
,
lib.
28.
ca.
4.
Artemon
also
did
helpe
the
falling
sicknesse
with
the
Ashes
of
the
Skull
or
brayne
panne
of
one
that
was
killed
,
and
burned
in
the
fire
,
by
giuing
the
same
to
the
pacient
in
water
,
in
the
night
time
as
Plinie
writeth
,
lib.
28.
cap.
1.
Aeschrion
did
helpe
them
that
were
bitten
with
a
madde
dogge
,
with
the
Ashes
of
S●acrab●
.
These
and
such
other
experiments
depending
vpon
the
foundation
and
principles
of
this
Chimicall
Phisicke
,
doe
prooue
that
the
same
hath
had
his
continuance
,
vntill
Christes
tyme
and
after
.
For
this
Aeschrion
was
Empericus
and
Gallens
master
,
who
liued
in
the
yeere
of
the
world
,
4139.
which
was
after
the
incarnation
of
Christ
178.
yeres
,
and
after
the
time
of
Hypocrates
about
600.
ye●res
.
In
which
space
of
tyme
betweene
Hypocrates
and
Gallen
,
our
newe
Phisi●ions
say
were
three
kinds
&
sects
of
Phisitions
,
that
is
,
Rationales
the
Prince
and
chiefe
whereof
they
woulde
haue
Hypocrates
to
be
.
The
second
sort
bee
the
sect
of
Emperici
.
The
difference
betweene
these
two
sects
they
say
is
this
,
that
Rationales
doe
vse
both
reason
and
experience
,
to
s●nd
remedy
for
diseases
agreeable
to
them
,
but
the
other
are
onely
contented
with
the
vse
of
those
things
,
which
by
often
obseruation
,
they
haue
found
to
doe
good
.
Although
any
man
would
enterprise
first
to
make
medicin
,
vnlesse
hee
were
before
thereunto
mooued
by
some
reason
,
that
the
experiment
thereof
would
take
successe
.
The
third
sort
were
Methodici
,
which
as
the
new
Phisitions
say
,
doe
refuse
to
search
out
the
secret
causes
,
nor
yet
doe
allowe
of
particular
experiments
which
Emperici
doe
cleane
vnto
.
But
they
reduce
all
particalar
affects
,
vnto
two
generall
,
that
is
to
say
,
to
Astructum
and
Laxum
:
and
they
doe
affirme
that
all
maner
cure
doth
consist
in
binding
the
loose
,
&
in
loosing
that
is
bounde
.
Yet
these
ought
not
to
be
condemned
to
haue
tought
this
without
some
reason
,
ioyned
with
some
experience
,
before
they
established
their
doctrine
.
Therefore
the
Galenists
doe
very
presumptuously
chalenge
to
them selues
only
the
name
of
Rationales
,
whose
foundation
doth
depend
vpon
a
false
Center
of
dualitie
and
contrarietie
,
contrary
to
the
true
Center
of
vnitie
,
and
vppon
the
false
and
vncerteine
iudgement
by
the
superficiall
and
outwarde
taste
and
smell
of
things
,
whereby
they
take
vppon
them
to
iudge
of
the
nature
of
them
,
leauing
the
inward
and
hidden
nature
of
the
thing
vnsearched
,
and
not
reached
vnto
,
they
search
,
consideration
,
and
knowledge
wherof
,
doeth
onely
make
a
reasonable
Phisition
,
wherof
they
are
vnterly
ignorant
as
is
aforesayd
.
Therefore
the
Chimicall
Phisitions
to
whome
this
search
and
knowledge
doth
apperteine
,
ought
rather
to
be
called
Rationales
medici
,
then
their
aduersaries
:
and
their
phisicke
ought
to
bee
accounted
vayne
,
false
,
and
vncerteyne
,
and
not
this
Gallen
following
Hypocrates
600
yeares
as
is
aforesaide
,
tooke
vpon
him
to
Comment
vpon
Hypocrates
,
and
contrary
to
his
masters
doctrine
,
set
downe
in
his
booke
,
de
antiqua
medicina
,
he
attributeth
the
causes
of
diseases
&
their
cures
,
to
bare
dead
qualities
of
heat
could
,
&c
which
be
caused
and
not
causes
.
And
so
our
later
Phisitions
,
following
their
Prince
and
Captaine
Gallen
that
heathen
and
professed
enemy
of
Christ
,
in
steade
of
Phisitions
and
healers
or
curers
of
sicknesses
and
griefes
,
are
become
warmers
,
or
coolers
and
bathers
,
whereas
Hypocrates
teacheth
plainly
and
expressely
that
diseases
are
not
caused
nor
cured
by
the
bare
dead
qualities
of
heate
and
cold
,
&c.
but
by
such
things
that
haue
power
to
worke
,
which
he
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Wherein
he
agreeth
with
the
auncient
and
true
phisick
of
the
Chimists
,
which
teacheth
that
diseases
are
caused
,
and
all
naturall
actions
are
performed
by
liuely
and
spirituall
vapors
and
Essenties
,
which
they
call
by
the
name
of
starres
&
diuers
other
names
.
And
that
they
are
to
bee
cured
by
such
as
they
are
themselues
,
in
finesse
,
power
and
strength
,
according
to
this
Chimicall
rule
.
Necesse
est
vt
astra
fiant
medicamenta
,
&
astris
ipsis
,
que
morbos
creant
accommodentur
.
Chapter
.
18.
Of
the
continuance
of
this
arte
in
Aegypt
vntill
the
time
of
Dyoclesian
the
Emperour
,
and
a
notable
monument
thereof
in
Italy
:
and
the
spreading
of
this
art
into
other
Countreys
:
and
of
diuers
writers
of
this
arte
betweene
Galens
time
and
Paracelsus
.
AS
you
haue
heard
of
the
continuaunce
of
this
Arte
in
Aegipt
vntill
Plato
his
tyme
,
and
from
thence
how
it
hath
bene
deriued
into
Greece
and
into
other
places
:
so
also
you
shall
vnderstande
,
that
it
florished
mightely
in
Aegipt
,
in
the
tyme
of
Dioclesian
the
Emperour
of
Rome
,
which
liued
in
the
yeare
of
the
worlde
4252.
and
after
the
Natiuitie
of
Christ
292.
as
Swydas
&
others
doe
write
.
And
as
this
Arte
was
brought
into
Italy
by
Pythagoras
,
and
there
continued
by
his
Schollers
and
followers
,
so
no
doubt
as
the
Romaines
did
get
and
gather
the
vse
of
the
best
lawes
of
those
Countries
which
they
conquered
,
so
did
they
also
the
best
Artes
Sciences
,
learning
&
knowledge
out
of
all
partes
of
the
worlde
,
which
they
subdued
to
their
dominion
:
as
appeareth
by
the
skil
that
Ouid
and
Virgill
had
in
this
Art
,
and
diuers
others
after
them
.
And
also
by
that
most
auncient
Monument
and
wonderfull
proofe
of
this
Arte
of
Chymia
,
that
was
found
at
Padway
or
Pauie
in
Italy
,
that
is
in
an
earthen
pot
,
wherein
were
these
verses
written
.
Plutoni
sacrum
munus
ne
attingite
fures
,
Ignotum
est
vobis
hoc
quod
in
vrna
latet
,
Namque
elementa
graui
clausit
digesta
labore
Vase
in
hoc
modico
Maximus
Olibius
:
Adsit
foecundo
custos
sibi
copia
cornu
,
Ne
pretium
tanti
depereat
laticis
.
An other
litle
pot
of
earth
was
within
this
,
mulierum
,
and
Ludus
puerorum
,
Rosarius
▪
and
diuers
workes
intituled
,
de
Alchymia
,
and
de
magni
lapidis
compositione
.
The
names
of
their
Authors
bee
vnknowne
,
and
many
others
aswell
in
Print
as
in
written
hande
.
Chapter
19.
That
Theophrastus
Paracelsus
,
was
not
the
inuentor
of
this
Arte
,
but
the
restorer
thereof
to
his
puritie
:
and
that
he
hath
giuen
more
light
thereunto
then
any
other
before
him
:
and
the
testimonies
of
great
cures
that
he
did
by
this
Arte
:
and
of
diuers
writers
and
learned
Physitions
,
which
since
his
time
haue
written
of
this
Arte.
AFter
all
these
followed
that
famous
and
worthie
Phylosophicall
Chymist
Theophrastus
Paracelsus
,
whose
paynes
were
intollerable
in
searching
out
the
secrets
of
Nature
,
and
in
setting
forth
and
amplifying
this
Arte
,
and
in
practise
wonderfull
.
He
was
not
the
author
and
inuentour
of
this
arte
as
the
followers
of
the
Ethnickes
phisicke
doe
imagine
,
as
by
the
former
writers
may
appeare
,
no
more
then
Wicklife
,
Luther
,
Oecolampadius
,
Swinglius
,
Caluin
,
&c.
were
the
Author
and
inuentors
of
the
Gospell
and
religion
in
Christes
Church
,
when
they
restored
it
to
his
puritie
,
according
to
Gods
word
,
and
disclosed
,
opened
and
expelled
the
Clowdes
of
the
Romish
religion
,
which
long
time
had
shadowed
and
darkened
the
trueth
of
the
worde
of
God
.
And
no
more
then
Nicholaus
Copernicus
,
which
liued
at
the
time
of
this
Paracelsus
,
and
restored
to
vs
the
place
of
the
starres
according
to
the
trueth
,
as
experience
&
true
obseruation
doth
teach
is
to
be
called
the
author
and
inuentor
of
the
motions
of
the
starres
,
which
long
before
were
taught
by
Ptolomeus
Rules
Astronomicall
,
and
Tables
for
Motions
and
Places
of
the
starres
and
by
others
,
whose
Tables
of
motions
of
the
starres
by
long
excesse
of
time
grewe
to
be
vnperfect
(
which
imperfections
by
Copernicus
his
obseruations
were
disclosed
,
opened
and
brought
to
the
former
puritie
,
nor
yet
is
the
lawe
of
nature
in
the
starry
motions
,
now
though
newly
and
lately
we
haue
the
old
tables
reformed
,
and
trueth
liuely
restored
.
Neyther
was
any
Countrey
or
people
at
any
tyme
tyed
and
fast
bound
to
one
kinde
of
Salue
,
Oyutment
or
Medicin
,
but
it
was
lawfull
and
needefull
for
men
to
search
and
find
out
,
and
to
adde
better
to
that
was
in
vse
,
and
to
altar
the
same
,
though
it
were
vnlike
and
contrarie
to
that
was
before
vsed
.
So
that
latter
ages
haue
alwayes
added
somewhat
to
the
former
and
newe
diseases
require
newe
Medicins
.
And
so
much
the
rather
,
for
that
by
the
Ethnickes
phisicke
,
old
and
common
diseases
haue
not
their
certeine
remedies
,
as
the
Goute
,
the
Leprosie
,
the
Dropsie
,
the
falling
sicknesse
,
nay
now
and
then
the
Quarteyne
and
blacke
Jaundies
,
yea
,
what
adoe
sometime
doth
the
seely
toatheach
make
among
them
to
cure
it
,
nay
what
disputations
and
mutes
are
to
be
maintained
about
the
cause
of
it
by
their
doctrine
.
Therefore
true
searche
and
true
proofe
by
him
made
and
reuiued
,
and
true
principles
by
him
restored
,
are
and
ought
most
ioyfully
of
others
to
be
embraced
&
folowed
.
But
after
the
trueth
is
found
and
established
,
then
to
seeke
or
goe
about
to
alter
,
that
is
to
seeke
after
lacsings
.
His
most
enemies
can
not
denie
,
but
in
Surgery
and
also
in
Phisicke
he
did
great
cures
:
and
had
great
skill
in
preparation
of
Medecins
.
Erastus
his
greatest
enemy
,
in
the
Preface
of
his
first
volume
to
the
Reader
,
hath
these
words
.
Studium
&
diligentiam
,
quam
in
preparatione
medicamentorum
certorum
adhibuit
,
nequaquam
reprehendimus
,
sed
vehementer
commendamus
.
Againe
hee
sayth
.
Laude
eum
sua
frustratum
non
velimus
,
dum
artem
preparandi
&
destillandi
,
quasi
reuocare
ad
vsum
conatus
fuit
.
Such
like
commendatios
I
finde
in
him
,
and
in
other
of
his
enemies
,
though
in
trueth
this
is
no
commendation
of
Paracelsus
,
in
Erastus
his
mouth
which
can
no
skill
of
preparations
of
Medicins
,
according
to
this
Chymicall
arte
.
But
in
this
that
his
most
enemy
is
compelled
to
confesse
the
trueth
of
preparation
of
his
Medicins
,
by
reason
of
the
successe
that
followed
in
the
ministring
of
them
to
his
Patients
.
This
Epitaphe
grauen
in
a
Marble
stone
,
reared
against
the
outside
of
the
Church
wal
of
S.
Sebastian
at
Salsburge
,
at
the
fote
of
a
payre
of
Staires
,
going
downe
vnto
the
Churchyard
,
there
yet
to
be
seene
,
doth
shewe
and
prooue
what
opinion
they
had
of
hym
which
knew
him
,
concerning
his
knowledge
in
Phisicke
,
which
is
as
foloweth
.
Conditur
hic
Philippus
Theophrastus
insignis
medicine
doctor
,
qui
dira
illa
vulnera
,
Lepram
,
Podagram
,
Hidropisin
,
aliaque
insanabilia
corporis
contagia
mirifica
arte
sustulit
,
ac
bona
sua
in
pauperes
distribuenda
collocandaque
ordinauit
.
Anno
Domini
1541.
die
Septembris
24.
Vitam
cum
morte
mutauit
.
Pax
viuis
requies
aeterna
sepultis
.
He
in
his
life
time
was
had
in
such
reuerence
,
(
as
it
is
written
of
him
)
that
some
called
him
Rabbi
Moyses
:
Some
called
him
Hypocrates
:
some
Esculapius
:
some
Monarcham
perpetuum
.
Othersome
called
his
doctrine
a
natural
Gospell
,
the
storehouse
of
trueth
.
Othersome
did
not
stick
to
affirme
that
the
world
had
not
his
like
.
It
is
credibly
wri●ten
of
him
that
he
healed
twelue
Leapors
at
Norymberge
openly
brought
to
him
.
Cyriacus
Iacobus
Typographus
,
in
an
Epistle
dedicatory
to
the
mightie
Prince
Otto
,
Coūtipalatine
of
Rhene
,
and
Duke
of
Bayerland
,
writeth
this
,
if
his
Latm
be
Englished
:
They
which
haue
the
thinges
yet
in
freshe
remembraunce
,
doe
reporte
that
not
long
agoe
there
was
one
Theophrastus
of
Transsiluania
,
who
hauing
knowledge
in
the
secrete
misteries
of
this
arte
,
founde
out
a
matter
(
which
without
doubt
the
old
and
auncient
Phylosophers
,
the
serchers
out
of
nature
,
hidyng
by
darcke
parrables
,
and
couert
speches
:
woulde
signifie
and
giue
the
world
warning
of
)
and
in
appliyng
&
ministering
the
same
to
mans
body
he
hath
performed
wouderful
,
&
almost
diviue
thyngs
:
for
he
d●ubted
not
by
the
means
of
that
thing
,
to
cure
those
three
most
greuious
dezeses
(
that
is
to
say
)
the
Goute
,
Leprosie
,
&
fallyng
sicknesse
,
besides
all
other
dezeses
,
wherein
he
did
wonderfull
cures
.
There
bee
a
great
number
of
learned
Philosophers
and
Phisitions
,
as
well
such
as
weare
Galenists
,
as
others
,
which
at
this
daie
doe
embrace
,
follow
,
and
practise
,
the
doctrine
,
methods
and
wayes
of
curyng
of
this
Chimicall
Phisicke
.
As
D.
Petrus
Seuerinus
in
Denmarcke
Philosopher
,
and
Phisition
to
the
Kyng
of
Denmorke
now
raigning
.
An
other
is
D.
Albertus
Wimpineus
a
Phisition
also
and
Philosopher
,
whose
patron
is
that
noble
Prince
Alberte
Paltzegraue
of
Rhene
,
Duke
of
high
and
lowe
Bauaria
.
Hee
in
his
Epistle
dedicatorie
before
Archidopa
of
Paracelsus
by
him
published
in
douche
,
doeth
reprehend
the
folowers
of
the
Ethnicks
,
whom
hee
calleth
wenyng
great
Docters
,
because
they
giue
so
muche
praise
to
Aristotle
Hipocrates
Galen
,
&c.
for
ther
labour
and
trauailes
,
onely
to
Theophrasus
Paracelsus
,
they
are
not
onely
vuthankesull
,
but
withall
they
speke
ill
of
him
,
and
reuile
him
,
although
he
hath
exercised
him self
more
then
any
of
the
Philosophers
or
Phisitions
in
the
hid
secrets
of
Nature
,
serched
them
out
,
knowne
them
&
published
them
for
the
preseruation
and
furdering
of
the
long
life
of
man
,
which
their
doyng
he
iudgeth
rather
worthie
to
be
accompted
wilfull
blindnesse
,
then
iudgement
agreable
to
knowledge
and
manhode
.
And
he
giueth
this
farder
reason
of
their
doyngs
:
For
they
perceiue
(
saith
he
)
when
soeuer
this
Trismegestus
Phisicke
shall
winne
credit
and
furderauce
,
that
their
authoritie
shal
fall
to
the
ground
:
For
thei
are
ashamed
after
their
doctershipp
,
and
long
exercised
weening
practise
to
learne
any
more
of
Paracelsus
and
his
folowers
,
not
withstandyng
in
greuious
deceases
,
they
haue
no
knowledge
,
either
to
councell
or
to
helpe
:
Against
all
whiche
dezeases
Theophrastus
hath
left
to
his
folowers
,
true
and
approued
remedies
.
After
his
Epistle
he
hath
placed
Paracelsus
his
picture
,
and
his
owne
by
it
,
hauyng
Sentensis
in
lattin
adioyned
.
In
the
right
hande
of
his
picture
he
holdeth
a
Serpente
by
the
brest
the
rest
of
his
bodie
writhing
about
his
armes
and
handes
:
Ouer
the
picture
,
is
the
lattin
of
this
englishe
placed
.
Questions
framed
vppon
thy
principles
(
speakyng
as
it
were
to
Paracelsus
)
taken
out
of
the
pith
of
nature
,
wee
will
in
the
light
of
Nature
(
beyng
from
God
illuminated
)
resolue
expound
and
wee
will
establishe
the
verities
.
Under
this
picture
is
this
sentence
.
Sophisters
alwaies
writhing
,
trimbling
and
shouing
to
heare
the
voyces
of
them
whiche
wisely
charme
them
,
neither
are
wee
afraied
of
,
nor
make
any
accompt
of
you
,
nor
yet
with
their
vnlearned
rayling
,
are
we
any
thing
moued
,
standyng
on
the
rocke
of
verity
:
others
there
be
many
like
wherof
I
wil
name
some
as
Adam
Bodesten
,
Gerardus
Doru
,
Michaell
Toxites
,
Iohannes
Huerius
,
Leonardus
Turneihisserus
,
Iosephus
Quercetanus
,
Iohannes
Chrisippus
,
Michael
Neanger
,
Theodorus
Suingerus
,
Theodorus
Brickmanus
,
D.
Rochefort
and
Lieband
,
Iohannes
Gwinterus
Andernacus
:
And
a
number
of
others
fauourers
and
folowers
of
this
Arte
,
aswell
of
them
that
haue
written
thereof
as
haue
not
written
sence
the
tyme
of
Paraselsus
.
Chapter
20.
The
true
meaning
of
Paracelsus
in
dedicating
his
booke
entituled
Philosophia
magna
to
the
Athenians
,
wherewith
Erastus
one
of
his
aduersaries
is
so
greued
.
BEcause
the
folowers
of
the
heathnishe
Phisitions
doe
seeke
to
de●ace
this
auncient
t●
Chimicall
Phisicke
,
by
slaunderyng
Paracelsus
(
to
whom
the
ignorant
doe
attribute
the
first
invention
thereof
)
obiecting
against
him
,
aswell
heresie
coniurations
,
lacke
of
learnyng
,
as
also
hurt
and
danger
of
mynerall
medicines
and
obscuritie
in
writyng
,
I
will
breefly
explicate
some
obiections
that
be
made
against
him
,
such
as
maie
giue
some
lyght
to
the
better
vnderstandyng
of
him
:
And
also
sett
downe
some
causes
why
he
is
not
vnderstoode
,
by
reasen
whereof
his
aduersaries
run
at
large
,
when
vpon
matters
not
by
hym
thought
nor
ment
,
they
persecute
onely
his
shadowe
and
not
him
.
One
greate
fault
is
found
with
him
for
that
he
dedicated
his
booke
intituled
Philosophia
magna
vnto
the
Athenians
,
whichr
Erastus
sayeth
bee
barberusse
Tnrckes
and
Mahumetans
.
His
meaning
herein
was
that
all
Arts
and
Philosophie
ought
of
necessetie
to
haue
their
foundation
in
light
of
the
holy
Scriptures
as
expresly
in
the
119.
leafe
of
that
book
and
in
the
38.
leafe
and
in
the
45.
leafe
,
and
in
the
48.
&
84
,
leafe
of
the
same
booke
,
he
plainly
teacheth
and
expresseth
.
And
to
be
short
in
his
book
de
Vermibus
cap
5.
he
hath
these
words
:
In
diuinitie
especially
in
the
books
of
Salamon
,
Prophets
,
and
in
the
new
testament
al
Artes
both
naturall
and
supernaturall
be
conteined
,
out
of
them
we
may
learne
them
.
For
in
them
is
hidden
the
high
treasure
of
the
whole
world
though
it
be
hidden
from
the
simple
men
:
And
because
the
originall
&
cause
of
all
creatures
doeth
prosede
onely
from
God
,
therefore
God
onely
is
to
be
sought
for
,
in
him
onely
Arte
doeth
consist
,
he
onely
is
to
bee
considered
,
of
hym
and
his
worde
all
Arte
is
to
be
learned
.
Wherefore
Paracelsus
considering
that
the
blindnesse
among
vs
Christians
,
in
the
true
foundation
of
Philosophie
(
whiche
seeke
it
of
the
Heathen
whiche
bee
onely
gessers
at
the
trueth
beeyng
not
taught
by
Gods
worde
)
is
as
great
,
as
the
ignoraunce
of
the
Athenians
was
in
the
tyme
of
Sainct
Paule
,
in
the
true
worshipping
of
God
,
therefore
be
calleth
vs
Athenians
:
And
therefore
he
layeth
the
foundation
of
Philosophie
in
the
light
of
the
holy
Scripture
.
The
effect
of
that
doctrine
which
Saincte
Paule
did
preache
to
the
Athenians
Acts
17.
was
that
God
made
the
worlde
and
all
thinges
therein
&c.
seeyng
he
giueth
to
all
life
and
breath
and
all
things
:
And
hath
made
of
one
bloude
all
mankynd
to
dwell
in
all
the
face
of
the
earth
and
hath
assigned
the
tymes
whiche
weare
ordained
before
,
and
the
bands
of
their
habitation
,
that
they
should
seeke
the
Lord
,
if
so
be
they
myght
haue
groped
after
hym
,
and
found
him
,
though
doubtlesse
he
bee
not
farre
from
euery
one
of
vs
:
for
in
hym
we
liue
,
moue
and
haue
our
beeyng
,
as
also
certaine
of
your
owne
Poets
haue
saide
&c.
how
the
doctrine
of
Paracelsus
doeth
agree
with
that
of
Saincte
Paule
,
appereth
by
that
foloweth
:
For
in
the
same
booke
,
the
first
wordes
of
the
same
treatise
be
these
,
All
thinges
are
of
God
,
therfore
the
power
&
vertue
of
herbes
be
of
God
.
The
bringing
forth
of
the
Herbes
is
natural
,
but
the
bringing
forth
of
his
vertue
is
not
naturall
:
For
as
God
is
not
naturall
,
neither
be
the
vertues
naturall
.
All
power
and
vertue
is
increate
,
because
God
is
without
beginnyng
increate
.
For
all
vertues
and
power
weare
in
God
of
heauen
and
earth
,
when
the
spirite
of
God
was
carried
vppon
the
waters
,
euen
so
likewise
when
the
heauen
and
earthe
shall
perishe
,
all
vertues
shall
returne
to
God
againe
,
because
they
had
no
beginning
,
but
the
visible
matter
of
ech
thyng
is
increat
for
they
were
not
in
the
begynnyng
with
God
,
for
he
created
them
of
nothing
,
&
endued
them
with
life
and
vertue
.
Sainct
Augustine
in
his
thirde
booke
De
trinitate
,
hath
the
like
doctrine
,
saiyng
,
virtus
dei
in
terius
operatur
ista
creanda
,
againt
,
he
saieth
,
Deus
interius
creans
&
formaus
.
Also
the
first
words
of
the
prologe
of
the
same
booke
,
be
these
.
There
be
two
sortes
of
influences
of
thinges
,
one
is
of
the
creatures
,
as
of
Heauen
.
Spirites
&c.
the
other
procedeth
&
commeth
to
vs
emediately
from
God
,
whiche
is
the
true
influence
.
The
first
is
Nature
it selfe
,
and
whatsoeuer
God
hath
put
in
it
.
Also
in
his
booke
de
occulta
Philosophia
,
he
saiteh
:
The
vertue
&
power
of
God
is
the
cause
and
originall
of
all
creatures
,
and
gouerneth
all
things
:
therefore
we
ought
not
to
atribute
and
/
giue
the
power
of
God
to
cratures
,
as
the
heathen
do
and
,
their
folowers
.
And
in
the
said
booke
dedicated
to
the
Athenians
,
fol.
13.
he
saieth
the
vertue
and
power
of
Stars
,
Herbes
&c.
be
of
God
,
yea
,
the
vertue
&
power
is
giuen
only
of
God
to
al
thinges
,
wherfore
he
calleth
Annimam
and
the
secretts
of
Nature
which
be
in
Misteriis
,
whereby
a
man
is
healed
and
suche
like
Magnalia
dei
,
because
thei
procede
onely
from
God
.
And
the
influen●is
of
God
his
giftes
and
vertues
be
in
Arcanis
,
and
the
influence
and
seede
together
bring
forthe
all
thinges
by
the
grace
of
God
.
All
vertues
and
power
of
thinges
be
of
God
onely
,
The
work
of
starres
is
like
to
the
worke
of
the
fire
which
doeth
seethe
the
fleshe
in
the
pott
,
and
giuethe
no
vertue
to
the
fleshe
,
it
doeth
onely
seeth
and
prepare
that
which
is
in
it
:
euen
as
the
Carpenter
which
buildeth
the
house
to
be
dwelt
in
,
but
he
maketh
not
the
dweler
,
he
fashoneth
only
the
forme
,
and
the
outwarde
house
with
his
signes
,
by
the
whiche
eache
thing
maie
bee
knowne
accordyng
to
his
forme
and
fation
.
By
these
and
such
like
testimonies
whiche
in
many
places
,
yea
,
euery
where
almost
in
his
workes
be
found
he
sheweth
that
the
Philosophie
which
he
teacheth
is
agreable
to
that
which
S.
Paule
teacheth
the
Athenians
,
that
God
dwelleth
not
farre
from
euery
one
of
vs
:
so
saiethe
the
psalmist
,
thou
arte
nere
vs
O
God
,
and
al
thy
commandiments
are
trueth
.
The
Prophet
likewise
saienh
,
I
am
God
nere
at
hand
,
and
not
God
a
farre
of
,
sateth
the
Lorde
.
Yet
the
great●elle
of
the
d●●me
power
is
not
streightened
in
spaces
or
limites
,
but
is
euery
where
,
as
the
inuisible
and
incorporall
soule
is
diffused
and
disper●ed
into
all
the
members
&
partes
of
the
bodie
,
and
is
not
absent
from
any
seuerall
parte
,
although
it
haue
one
priuate
and
principal
seate
in
the
whole
bodie
,
yet
it
is
diffused
and
dispersed
into
the
vaines
,
fingers
and
other
partes
:
And
if
any
member
of
the
bodie
be
corrupte
,
and
neede
to
be
cut
of
,
because
that
member
beeng
dead
by
defect
,
hath
not
his
proper
vse
,
that
f●●she
which
is
rotten
and
▪
corrupte
is
cut
of
,
without
any
detriment
of
the
Soule
,
euen
so
the
invisible
,
incorpe●
all
and
immesurable
God
,
we
doe
vnderstande
to
be
in
this
corporall
&
cu●●mscriptible
world
,
and
suf●erith
no
detriment
,
by
the
death
or
rather
dissolution
of
any
thyng
therein
:
he
passe
the
through
all
thynges
and
ail
thinges
are
full
of
him
:
Therefore
both
heauen
earth
shew
forth
his
glorie
:
how
is
heauen
that
seate
of
God
,
&
the
earth
his
footestole
,
as
the
Psalmist
saieth
:
But
that
bothe
in
heauen
and
in
earth
his
vertue
might
&
power
replenisheth
al
things
.
So
therfore
is
God
the
parent
of
al
thyngs
,
repleneshing
all
the
worlde
,
in
the
fulnesse
of
his
vertue
.
This
kynde
of
Philosophie
certain
of
the
Poets
before
Sainct
Paules
tyme
haue
confessed
,
as
Sainct
Paule
saiethe
,
for
their
great
god
Iupeter
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
cawhed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifiyng
by
this
worde
that
we
liue
by
hym
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
as
muche
to
saie
as
to
liue
:
Aratus
also
the
Poet
saied
the
waies
,
markets
,
gates
and
all
thinges
are
Iouis
Plena
,
so
saide
Democritus
omnia
plena
diis
sunt
,
all
thinges
are
full
of
gods
.
Therefore
Christians
ought
not
to
attribute
the
vertues
power
and
worke
of
God
to
Nature
or
other
creatures
,
or
to
Vita
,
because
that
Viuere
is
the
cause
of
life
,
and
life
is
the
effect
of
liuyng
:
for
Viuere
bringeth
forth
life
by
force
of
Nature
there
must
be
Actor
,
before
ther
be
Actio
,
for
Agens
begetteth
Actionem
,
wee
must
therefore
confesse
that
there
is
a
certain
might
and
power
,
wherby
al
thyngs
doe
liue
,
,
and
as
it
were
with
a
liuyng
spring
,
be
watered
and
erected
into
life
,
to
the
ende
that
they
may
liue
:
And
because
they
doe
liue
they
obteined
their
beyng
.
God
the
Father
whiche
is
principal
Viuere
,
and
Potentia
viuendi
,
and
tht
Sonne
whiche
is
Vita
,
is
that
might
and
yower
and
cause
of
all
life
,
the
fountaine
and
originall
of
liuing
things
,
the
which
from
him
that
is
,
Esse
,
doeth
giue
Esse
and
beyng
to
other
thynges
accordyng
to
the
power
of
that
whiche
receiueth
,
and
that
moderateth
the
power
of
liuing
and
substance
accordyngly
.
But
this
cause
of
life
doeth
neuer
forsake
life
:
for
his
inuisible
thynges
vz.
his
vertue
,
power
,
and
prouidence
,
doeth
gouerne
things
visible
,
liuyng
and
created
,
otherwise
without
that
eternall
and
inuisible
vertue
,
nothing
can
abide
nor
continue
stedfastly
in
his
essence
beyng
&
life
:
for
when
that
vertue
of
God
is
taken
away
that
gouerneth
and
quickned
the
thyng
visible
,
then
it
liueth
nor
moueth
any
longer
,
then
hath
it
no
beeyng
longer
,
then
is
it
subiect
to
corruption
:
therfore
to
giue
life
,
to
liue
and
to
maintain
life
belong
to
the
diuine
nature
,
so
then
they
be
eternall
.
For
this
cause
the
nature
of
the
Elementes
,
haue
not
of
them selues
:
that
they
cann
avoyde
corruption
,
neither
doe
they
consist
of
themselues
,
but
by
the
wordes
and
spirite
of
God
:
If
to
liue
and
to
giue
life
and
to
maintaine
life
be
immortall
and
eternall
of
their
owne
nature
,
then
were
thei
not
created
neither
can
they
suffer
corruption
:
And
if
at
their
creation
thynges
be
inspired
with
life
(
for
life
is
the
cause
that
thynges
haue
their
beeyng
)
and
creation
he
the
worke
and
vertue
of
the
highest
nature
,
and
of
the
onely
God
of
all
thynges
:
for
immittit
spiritum
&
creantur
then
it
seemeth
to
be
cheifly
against
the
diuine
glorie
,
to
say
that
God
hath
giuen
to
nature
or
to
any
thing
created
and
subiect
to
corruption
the
office
of
creatyng
and
giuing
life
and
to
bring
forth
things
that
were
not
:
Likewise
the
secret
operation
and
working
of
God
giueth
increase
and
norishment
to
all
things
,
and
the
inner
power
of
the
creator
,
whiche
filleth
both
heauen
&
earth
,
giueth
forme
,
figure
and
mouing
to
all
things
,
yea
,
all
those
thnigs
whiche
we
call
natures
of
thyngs
whiche
doe
worke
in
this
sorte
or
that
fashion
,
do
not
proced
outwardly
nor
are
the
workyng
of
creatures
,
but
are
the
workes
of
the
highe
God
whose
seecrete
power
perseth
all
thynges
and
causeth
to
be
what
soeuer
is
by
any
meanes
.
For
vnlesse
he
make
it
to
be
such
,
or
in
suche
sort
,
it
should
be
nothyng
:
Therefore
it
is
not
lawfull
to
saie
that
those
thinges
that
be
proper
to
the
diuine
and
vnspeakable
Nature
,
can
naturally
be
in
any
thyng
made
by
hym
,
or
to
attribute
the
power
of
God
,
to
creatures
,
or
dead
accidents
:
vnlesse
you
will
vnderstand
,
naturally
to
be
the
workyng
of
summa
natura
in
his
creatures
,
for
this
cause
saieth
Paracelsus
the
vertues
of
thinges
be
not
naturall
:
And
not
only
in
that
we
are
begotten
and
liue
but
also
in
that
wee
moue
,
wee
haue
it
of
the
might
and
power
of
God
,
so
saieth
the
Psalmist
thou
hast
put
thy
hand
vppon
me
,
that
is
thou
gouernest
,
conteinest
,
makest
,
orderest
,
and
bearest
me
.
And
if
thynges
liue
not
and
haue
not
motum
vitulem
,
or
stuendi
refluendi
naturam
,
they
bee
nothyng
:
And
that
which
lacketh
to
be
some
what
,
doeth
not
hold
and
kepe
his
being
so
that
truely
it
maie
by
no
meanes
be
saied
to
haue
being
:
for
quies
,
bringeth
forth
nothing
but
motus
,
&
agendio
operatio
doth
frame
to
it
felf
,
that
thing
which
is
,
or
in
what
sort
it
is
:
And
seing
Vita
is
motus
quidam
,
hereof
commeth
beyng
,
and
that
whiche
is
exstant
,
and
the
substance
.
Hereof
it
folowith
that
the
liuely
might
●●●
and
power
flowyng
from
the
worde
,
which
is
life
that
is
to
say
from
the
Sonne
,
doeth
cause
the
materiall
thynges
to
be
seene
,
to
haue
their
beyng
,
and
guieth
to
this
beyng
,
in
eache
thyng
,
that
which
belongeth
and
is
proper
to
it
.
Furthermore
all
thynges
that
bee
begotten
or
made
,
bee
made
or
begotten
ex
motu
,
but
motus
ipse
,
quo
motus
,
before
it
be
moued
,
is
quies
for
it
is
a
rule
that
contrarius
ortus
contrariorum
fit
,
ita
vt
contrario
ortu
contrariorum
,
vnde
hoc
ortum
est
pereat
:
as
death
folowith
life
,
and
of
deathe
,
life
riseth
,
and
of
esse
commeth
non
esse
,
and
of
non
esse
riseth
esse
likewise
of
quies
risethe
motus
,
and
of
motus
,
quies
.
Uppon
this
reason
semeth
to
bee
grounded
that
opinion
whiche
some
doe
hold
,
that
those
things
which
seme
here
to
dye
.
doe
passe
or
goe
,
ad
non
eus
:
But
the
trueth
is
that
the
thynges
whiche
seeme
to
dye
haue
their
beyng
:
For
seeyng
life
is
to
haue
beyng
,
whereof
riseth
death
,
death
also
hath
his
beeyng
,
if
life
risethe
of
death
,
likewise
,
if
of
that
which
is
,
is
made
that
whiche
is
not
,
of
necessity
that
whiche
is
,
must
not
bee
,
if
that
which
is
rise
therof
,
in
like
maner
if
there
be
ceasing
,
or
leauing
of
,
or
quiet
,
of
necessatie
ther
must
be
ceasing
of
mouing
,
if
mouing
be
engendered
This
semeth
to
be
a
strong
argument
,
tothem
which
haue
not
tasted
true
Philosophie
:
For
hereby
it
semeth
,
that
by
rising
of
the
contraries
,
the
contrary
doeth
either
dye
or
els
is
to
bee
thoughe
not
to
haue
beeyng
:
but
in
truthe
it
is
not
so
,
but
cleare
contrary
:
For
they
bothe
doe
abide
,
neither
doe
they
dye
concernyng
their
eternall
vertue
:
For
in
thinges
vizible
and
materiall
,
if
there
be
any
death
,
it
is
the
death
of
the
bodie
.
But
yet
to
come
nerer
to
the
truth
,
neither
is
there
death
of
the
bodies
,
in
that
they
be
materiall
,
but
there
is
made
a
dissolution
in
that
figure
and
forme
whiche
is
now
,
by
a
certain
departure
:
therfore
only
the
fashion
&
forme
of
the
body
is
dissolued
.
But
those
thyngs
doe
remaine
&
haue
their
beeyng
whereof
those
thinges
whiche
shall
liue
,
●e
repaired
renewed
and
rise
.
For
seeyng
the
first
and
principall
liuyug
,
by
his
omnipotencie
is
the
cause
that
all
thynges
,
that
be
or
can
be
,
haue
their
life
beeyng
and
mouyng
according
to
the
capacitie
of
the
thyngs
ond
substancies
,
as
they
bee
parted
and
deuioed
,
for
euery
one
hath
his
proper
beeyng
,
his
owne
life
▪
his
proper
mouing
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
from
Viuere
&
Vita
,
what
can
death
preuaile
against
close
vertues
and
powers
which
flowe
and
are
deriued
from
that
fountaine
and
line
:
Therefore
seeyng
they
be
eternall
,
whilest
they
●e
in
the
matter
or
substance
,
if
death
doeth
onely
loose
the
composition
of
them
,
and
separate
them
asonder
,
nothyng
dieth
and
perisheth
vtterly
.
Wherefore
it
is
well
saied
that
of
life
commeth
death
,
because
there
is
a
dissoluyng
of
that
bodie
from
the
power
&
abilitie
of
liuyng
:
And
likewise
there
is
a
repairyng
and
a
renuyng
from
death
by
those
guides
into
an
other
composition
and
thynges
that
is
newly
raised
and
sprong
:
For
God
doeth
create
,
when
by
his
worde
,
he
calleth
things
into
beeyng
.
So
the
Father
worketh
euen
vntill
this
tyme
,
as
our
sauiour
saieth
:
But
the
gentle
reader
must
Chapter
.
21
,
Haw
materia
prima
and
misceria
magna
was
the
beginnyng
of
all
things
according
to
Paracelsus
his
meanyng
:
and
how
al
create
were
at
one
time
in
the
increate
.
ONe
other
great
falt
doeth
Erastus
finde
with
Paracelsus
,
for
that
he
saiethe
that
Prima
materia
and
Misterium
magnum
was
the
beginnig
of
al
thinges
by
separation
.
Aud
this
misterie
he
saieth
to
be
increate
hereof
doeth
Erastus
conclude
,
that
accordyng
to
Paracelsus
creation
,
is
nothyng
but
seperation
.
Though
in
this
place
and
many
other
places
of
the
same
booke
ad
Athenienses
he
doth
intreate
of
the
influencies
which
proceed
from
God
(
as
in
the
first
entery
of
the
same
booke
he
plainly
confesseth
)
and
of
inwarde
generations
,
&
fruits
,
and
of
inward
seperations
(
for
deepe
and
secrete
purpose
)
yet
if
Erastus
had
delte
indifferently
with
hym
,
he
myght
easely
perceiue
his
meanyng
in
other
of
his
workes
,
and
also
in
this
,
where
he
findeth
this
horible
herecie
,
concernyng
the
creation
of
vizible
bodies
to
bee
accordyng
to
Gods
worde
.
For
in
his
booke
intituled
Paramirum
lil
.
1.
cap.
2.
he
confesseth
accordyng
to
Gods
holy
worde
that
Prima
materia
mundi
was
Fiat
:
Aud
in
the
same
booke
to
the
Athenians
he
saieth
that
Materia
prima
can
net
be
perceined
by
senses
:
Also
in
that
booke
Lib.
1.
cap.
primo
he
plainely
affirmeth
that
the
vizible
matter
of
ech
thing
was
create
,
for
thei
were
not
with
God
at
the
beginning
:
For
God
created
them
of
nothing
,
and
inspired
into
them
life
and
vertue
&c.
So
are
we
taught
by
Gods
worde
that
in
the
beginnyng
after
God
had
created
the
heauens
and
earth
,
the
earth
was
rude
,
voide
and
emptie
,
that
is
to
saie
,
it
was
imperfect
and
vnfruitfull
,
it
brought
for
the
no
Herbes
,
Trees
,
nor
Flowers
,
of
diuers
collours
●or
sweete
smelles
,
nor
yet
any
other
thyng
,
whiche
afterwarde
did
growe
or
spryng
in
it
.
The
heauen
also
at
the
first
lacked
his
ornaments
,
and
so
did
the
water
.
The
earth
continued
baren
vntill
God
by
vertue
of
the
word
had
commaunded
it
to
be
fruitfull
,
whereby
it
brought
forth
Herbes
,
Trees
,
and
Plantes
,
which
haue
seeds
eche
of
them
in
themselues
accordyng
to
ther
kynd
.
The
firmament
was
emptie
vntill
suche
tyme
God
the
creator
of
al
thynges
had
by
his
word
made
the
Sunne
,
Moone
,
and
Stars
,
and
appointed
them
their
office
,
duetie
,
and
propertie
.
The
water
also
was
baren
vntill
the
same
worde
had
made
it
fruitfull
,
of
liuyng
creatures
in
their
kindes
and
made
likewise
foules
in
their
kyndes
,
and
blessed
them
,
and
gaue
them
commaundement
to
increase
and
multiplie
.
Also
God
created
and
made
catell
,
beasts
and
all
creping
things
of
the
earthe
accordyng
to
their
kyndes
,
and
likewise
gaue
them
propertie
to
increase
and
multiplie
.
For
as
Sainct
Augustine
saieth
,
if
wee
consider
the
nature
of
thinges
properly
without
Allegerye
,
this
worde
increase
and
multiplie
doethe
belong
to
all
thynges
which
doe
grow
and
come
of
seeds
.
These
leeds
saith
Paracelsus
haue
receiued
by
the
diuine
worde
the
power
of
multipliyng
and
transplant
action
their
essence
and
properties
.
As
Sainct
Basill
saieth
,
nothyng
is
in
any
herbe
or
plante
,
which
is
not
planted
by
the
commaundement
of
the
Almightie
.
Of
these
Semina
Essentiae
of
their
naturs
,
vertues
,
&
properties
,
&
their
seperations
doth
he
here
intreat
.
The
vertues
of
thinges
,
saieth
he
,
were
in
God
,
when
the
Chaos
,
but
out
of
the
treasures
of
the
diuine
wisedome
:
but
euen
as
the
inuizible
vertue
in
a
carnell
hath
a
might
,
science
,
and
power
,
able
to
worke
and
bryng
forth
diuerse
and
sundrie
effectes
,
which
in
winter
doe
not
appere
but
lye
quiet
,
and
in
appointed
and
due
tyme
,
bringeth
forth
the
roote
,
bodie
,
pith
,
barke
,
and
bowe
,
twige
,
leafe
,
fruite
,
and
all
these
things
,
belongyng
to
the
Tree
,
and
deuideth
and
seperateth
them
in
iust
and
true
order
,
proportion
,
forme
,
figure
,
and
qualitie
,
:
So
in
the
beginnyng
were
all
the
vertues
vnited
in
God
,
their
fountaine
,
vntill
such
tyme
as
by
the
vertue
of
the
word
,
they
were
commaunded
to
doe
their
seuerall
officies
in
the
worldly
ministerie
.
And
as
a
man
holdyng
his
peace
doeth
secretely
reason
with
hymselfe
,
and
doeth
comprehende
in
his
reason
all
those
wordes
which
after
he
vttereth
and
speaketh
perticulerly
in
diuers
seueral
sentences
,
words
,
and
sillables
,
which
wordes
be
receiued
of
diuers
hearers
:
So
in
the
begynnyng
all
the
might
,
vertue
,
and
power
,
of
thyngs
were
in
God
,
vntill
the
word
proceeded
from
God
,
wherby
they
were
distributed
to
ech
as
seemed
best
to
the
diuine
wisedome
.
But
these
vertues
and
power
of
God
are
not
inuizible
thynges
,
as
the
harte
is
in
a
beast
,
or
as
it
is
parte
of
a
beast
,
but
they
be
in
thynges
,
as
the
beames
of
the
Sunne
be
in
those
wherevppon
it
shineth
,
yet
the
substance
of
the
Sunne
is
not
in
them
,
neither
is
God
in
part
any
where
but
in
singulis
totus
and
in
onibus
omnis
.
And
as
the
soule
dispersed
through
the
whole
bodie
,
is
wholy
in
euery
member
,
and
yet
doeth
not
giue
to
eche
member
his
giftes
,
of
his
office
worke
and
ministerie
,
but
to
the
eye
he
giueth
onely
the
office
of
leyng
,
and
not
to
heere
,
to
the
eare
he
giueth
heeryng
and
not
to
see
,
and
to
other
members
likewise
:
so
god
beeyng
Diffusus
in
singulis
,
replenisheth
all
thynges
essencially
,
both
aboue
and
benethe
,
within
and
without
,
and
round
about
,
and
doeth
seperate
&
distribute
,
to
euery
thing
,
as
it
pleaseth
hym
:
As
to
a
tree
he
giueth
life
to
growe
,
&
not
to
feele
,
to
beasts
he
giueth
feeling
&
not
to
discerne
:
to
Aungels
&
to
the
soule
he
giueth
to
deserne
,
&
if
God
do
withdraw
any
of
these
things
from
any
thing
,
immediately
it
shall
be
come
vnprofitable
in
the
vniuersall
body
,
euen
as
the
member
of
the
body
wil
be
vnprofitable
,
&
without
vse
,
from
which
God
hath
withdrawen
his
gifte
&
vertue
:
Likewise
God
hath
seperated
perated
&
parted
the
vertues
of
herbs
&
plants
among
them
elues
,
gyuyng
to
some
vertus
stipticke
,
to
others
vertues
lax●●iue
&c.
And
Augustine
,
every
creature
doth
feele
God
to
be
in
it
by
somewhat
.
And
because
Paracelsus
attributeth
the
beginning
of
thyngs
,
as●
ell
to
Materia
prima
,
which
as
is
aforesaid
,
is
fiat
,
which
I
iudge
to
be
the
diuine
will
,
&
the
first
councell
of
the
spirituall
motion
,
as
to
Misterium
magnum
,
which
he
meaneth
to
be
Christ
accordyng
to
these
old
verses
.
Adesto
lumen
rerum
,
pater
omnipatens
deus
Adesto
lumen
luminis
,
misterium
et
Virtus
dei
Adesto
sanct●
spiritus
,
patris
&
filij
copula
It
is
manifest
by
these
words
,
he
meaneth
God
the
father
,
and
the
sonne
whome
he
confesseth
to
be
the
creator
of
all
thynges
visible
,
and
from
whom
all
Misteries
did
proceede
.
For
it
is
not
to
be
vnderstanded
that
God
the
father
,
did
create
all
thynges
without
the
wisdome
,
word
,
and
vertue
,
that
is
to
saie
,
without
the
onely
begotten
or
God
our
Lorde
Jesus
Christ
.
For
so
God
saied
of
the
person
,
of
the
wisedome
,
vz
I
was
with
hym
making
all
thinges
,
sei
mone
eius
coeli
confirmati
sunt
,
&
spiritu
eius
omnes
vires
eorum
:
For
the
workes
of
the
sonne
be
the
workes
of
the
father
:
and
the
father
worketh
in
the
sonne
for
so
he
saieth
,
the
father
which
is
in
me
o●●h
his
worke
:
and
againe
I
doe
the
workes
of
the
father
:
So
the
father
worketh
onely
,
workyng
in
hym
and
by
hym
whome
he
hath
begotten
.
In
this
sorte
Christ
that
great
mistery
was
the
beginnyng
of
all
thynges
.
And
because
all
those
vertues
wherewith
God
hath
inspired
,
thyngs
visible
and
materiall
,
do
proceed
and
are
deriued
from
that
fountaine
and
line
vz
from
the
great
Misterie
,
he
calleth
them
likewise
Misteria
saiyng
,
that
greate
Misterie
,
hath
giuen
,
seperated
,
and
deuided
,
to
all
thynges
their
generall
Misteries
.
And
sometymes
he
calleth
the
seedes
,
the
receptacles
of
the
vertues
,
by
the
name
of
Misteria
like
wise
:
But
Erastus
fasly
&
corruptly
saieth
,
that
he
affirmeth
that
all
thynges
did
proceed
out
of
Misterium
magnum
,
whereas
his
words
be
,
that
all
misteries
did
proceede
out
of
Misterium
magnum
:
And
that
great
Mistery
doth
giue
to
al
things
their
general
Misteries
&c.
And
that
whiche
is
eternall
,
is
the
cause
of
all
thyngs
visible
and
materiall
.
God
created
visible
thyngs
,
and
inspired
into
them
life
and
vertues
:
so
all
thynges
be
of
God
,
aswell
thynges
materiall
and
vizible
,
as
also
the
vertues
power
and
might
of
thynges
,
which
he
often
calleth
Misteria
.
Fordermore
,
whereas
Paracelsus
saieth
all
thyngs
created
were
together
at
one
time
in
the
increate
,
as
butter
and
chese
be
in
the
milke
and
wormes
in
the
chese
,
whiche
after
growe
in
it
,
and
as
the
Image
is
in
the
wood
before
the
Keruer
hath
made
it
.
Erastus
saieth
that
this
must
needes
be
the
Chaos
of
Anaxagoras
.
The
true
meanyng
of
Paracelsus
herein
is
,
that
euery
creature
maie
iustly
bee
saide
to
be
in
God
,
because
without
God
there
is
nothyng
:
but
yet
they
be
not
so
in
God
,
that
they
be
of
his
substance
,
or
parte
of
hym
:
For
it
followith
not
,
that
the
thyng
that
is
in
an
other
,
is
that
thyng
in
which
it
is
:
For
wine
is
in
the
botle
,
yet
the
wine
is
not
the
botle
:
The
sunn
is
in
the
glasse
and
the
glasse
in
the
soun
,
Rome
,
if
he
doe
thinke
vppon
the
whole
Cittie
,
and
comprehended
,
and
included
all
the
Cittie
,
with
all
the
people
thereof
in
his
mynd
by
immagination
,
it
may
very
well
be
saide
,
that
Rome
is
in
his
mynde
,
and
his
mind
is
in
Rome
:
so
is
it
truely
affirmed
,
that
God
is
in
euery
creature
,
and
euery
creature
is
in
God
:
But
to
goe
a
little
nerer
to
the
matter
euen
as
in
a
little
corne
or
grane
,
all
thynges
be
inuizible
at
one
tyme
,
whiche
in
processe
of
tyme
doe
appere
in
the
stalke
and
eare
,
as
the
roote
,
stalke
,
knottes
or
ioyntes
,
blade
eare
,
blossom
,
chaffe
,
brissels
,
and
corn
,
and
nothing
riseth
,
commeth
or
is
in
the
stalke
or
eare
whiche
is
not
deriued
,
or
desended
from
the
secret
treasure
of
the
corne
or
graine
:
For
all
those
thynges
were
first
in
the
graine
not
in
the
hu●ge
quaintitie
,
but
by
vertue
and
power
whiche
causeth
all
those
things
,
and
hath
the
commyng
to
worke
all
those
seuerall
formes
,
figures
,
and
thynges
,
belongyng
to
the
stalke
and
eare
,
in
iust
and
true
order
and
proportion
,
by
dewe
separation
and
diuizion
:
as
in
the
same
graine
all
thynges
were
inuizible
whiche
in
tyme
did
growe
in
to
the
stalke
and
eare
,
so
is
it
to
be
thought
,
in
the
beginnyng
when
God
created
all
thynges
of
nothyng
,
he
had
all
thynges
together
in
hym
which
were
made
.
Chapter
22.
Of
the
seperation
of
vizible
and
materiall
bodies
.
AS
concerning
the
separation
of
materiall
and
vizible
bodies
Paraselsus
in
his
booke
de
meteoricis
axpressionibus
saieth
,
that
in
the
beginning
God
created
the
iiii
.
Elements
of
nothing
by
his
word
,
fiat
:
and
that
nothyng
was
made
somewhat
by
hym
,
and
was
made
into
one
substance
and
one
bodie
,
so
that
all
thynges
were
included
in
that
one
vz
materia
prima
.
After
that
he
separated
ech
of
them
out
of
that
as
pleased
hym
,
wherefore
God
did
woorke
six
daies
,
vntill
he
had
drawen
out
,
seperated
and
formed
,
out
of
Materia
prima
materiàs
vltimas
,
that
is
to
saie
all
creatures
,
and
had
put
in
eche
of
them
peculierly
his
proper
nature
condition
and
state
,
and
placed
and
ordeined
hym
in
his
place
and
mantion
,
so
that
after
that
he
ceased
from
creatyng
:
and
all
places
were
replenished
with
the
number
of
creaturs
of
all
kinds
and
their
Essentiis
:
Euen
as
the
Potter
hath
his
earth
or
claie
before
hym
,
in
which
be
contained
diuers
formes
of
vesselles
and
instruments
,
for
he
maie
out
of
one
lumpe
of
claye
frame
and
fashion
a
thousand
and
more
sondrye
fashions
of
pots
and
vesselles
:
Likewise
the
Carpenter
and
image
maker
maie
forme
out
of
one
peece
of
timber
what
he
list
,
so
that
he
knowe
how
to
seperate
from
it
,
that
which
is
superfluous
and
not
meete
for
the
Image
,
so
God
did
drawe
and
seperate
all
creatures
out
of
one
lumpe
and
matter
which
he
made
of
nothyng
:
And
as
the
earth
in
the
winter
is
bare
rude
and
baren
,
without
beautie
,
but
yet
hath
in
it
al
colours
,
as
greene
,
blewe
,
white
,
with
all
other
fine
and
noble
colours
and
all
other
things
,
which
in
the
spring
and
sommet
doe
appeare
and
come
forth
,
whiche
a
man
woulde
not
beleue
to
be
in
it
vnlesse
he
did
see
than
,
euen
so
all
the
diuersitie
of
bodies
did
proceed
out
of
materia
prima
:
This
doctrine
doeth
seeme
to
agree
with
that
place
of
the
holy
Scripturs
whiche
saiethe
God
made
the
worlde
de
materia
infromi
vel
inuisa
.
And
with
Sainct
Basill
and
others
which
affirme
that
there
was
some
what
before
this
vizible
world
:
And
it
auoideth
certaine
obiections
,
whiche
certaine
heretikes
did
make
against
Gods
holy
worde
,
and
did
aske
from
whom
the
water
was
,
vpon
which
the
spirite
of
God
was
caried
:
for
it
was
not
written
before
that
God
made
the
waters
and
suche
like
questions
:
for
the
water
is
not
so
called
in
this
place
that
we
should
thinke
it
to
be
suche
as
we
can
nowe
see
and
touche
,
neither
was
the
earth
which
is
there
called
voide
and
inuizible
,
such
as
this
whiche
maie
bee
seene
and
handled
,
but
where
it
is
saide
in
the
beginnyng
God
made
heauen
and
earth
,
vnder
the
name
of
heauen
and
earth
,
all
creatures
are
signified
,
which
God
made
and
created
out
of
it
afterwarde
:
For
prima
materia
was
made
,
confused
,
and
without
forme
,
out
of
the
which
all
thynges
were
made
,
whiche
were
seuerally
formed
:
And
therefore
it
is
rightly
beleeued
that
God
made
all
thynges
of
nothyng
:
For
though
all
thynges
were
made
of
that
prima
materia
,
yet
that
was
made
of
nothyng
:
and
that
prima
materia
whiche
God
made
of
nothyng
was
calle
Co●lum
&
terra
,
as
it
is
saied
in
the
beginnyng
God
made
heauen
and
earth
not
because
it
was
so
presently
,
but
because
it
was
so
potentia
for
it
is
written
that
God
made
heauen
after
:
Euen
as
we
maie
saie
of
a
kernell
of
an
aple
,
that
in
it
bee
the
roote
,
bodie
,
bowes
,
leues
,
and
fruites
,
not
Chapter
23.
Certaine
notes
and
cautions
giuen
for
the
better
vnderstandyng
of
this
Chimicall
Peisicke
.
THus
I
haue
giuen
thee
gentle
reader
a
taste
of
the
dealing
of
Erastus
aganst
Paracelsus
,
he
hath
stuffed
fiue
volummes
with
the
●●ke
stuffe
,
for
suche
matters
in●einyg
against
hym
as
either
he
is
ignorant
and
vnskilfull
in
,
and
which
he
doeth
not
vnderstand
,
or
such
as
he
hath
mistaken
and
for
such
as
by
hym
be
falsly
gathered
,
or
peruersly
re●eited
or
craftely
handled
,
and
maliciously
mangled
,
hauyng
either
somethyng
cut
from
them
,
or
some
more
added
,
or
racked
out
of
their
place
,
or
wrested
to
a
wrong
meanyng
whiche
the
place
giueth
not
,
or
else
whiche
in
some
other
place
of
his
worke
he
him self
doth
better
expound
and
declare
,
and
by
such
as
be
perfect
and
true
principles
of
true
Philosophy
agreable
with
the
puritie
of
Gods
word
,
contrarie
to
the
rules
of
the
Ethnickes
,
Paracelsus
bo●●eth
the
riddles
,
parabels
,
&
dark
speches
wherewith
he
shadowith
and
hireth
this
Arte
,
and
the
matter
whereof
the
vniuersall
medecine
is
made
,
and
the
operation
and
workyng
thereof
out
of
the
Scriptures
:
And
because
in
suche
writyng
he
must
obserue
the
sence
of
the
Scripturs
,
and
also
therein
comprehend
the
Doctrine
he
hath
in
hande
,
therefore
be
thos●
phrases
,
sentences
,
and
speches
,
darke
and
subiect
to
cauilation
.
Therefore
who
so
euer
wil
rightly
vnderstand
hym
wher
he
writeth
of
our
creation
,
conception
▪
&
birth
and
also
of
Babtisme
,
regeneration
,
both
kindes
of
death
,
reserection
&c.
Must
know
and
vnderstand
this
auntient
Chimical
rule
,
that
the
Chimicall
worke
in
parte
,
ex
creatione
hominis
deriuatur
:
Generally
in
other
places
.
where
he
doeth
not
purposly
intreate
of
Diuinitie
he
that
will
vnderstand
hym
rightly
,
must
know
and
vnderstand
that
he
teacheth
Metaphisicall
principles
in
naturall
thyngs
,
then
shall
he
vnderstand
how
all
thynges
participate
in
nature
,
whereby
the
nature
of
the
thyng
that
is
left
perfect
,
doeth
desire
and
couite
his
perfection
,
and
the
one
is
made
perfect
by
an
other
by
reason
of
their
concordance
and
agrement
,
whiche
doe
participate
together
in
nature
for
Natura
,
natura
delectatur
&
coniungi
appetit
which
is
the
cause
of
perfection
.
Then
shal
he
perceiue
what
doth
ioyn
the
Elementes
together
in
the
worke
of
Nature
beeyng
so
contrarie
,
and
wherewith
they
be
quickened
.
Then
shall
he
perceiue
howe
God
woorketh
in
his
creatures
,
and
how
all
parts
hang
together
as
it
were
in
one
chaine
.
Then
shall
the
reader
perceiue
and
find
in
his
great
Philosophie
dedicated
to
the
Athenians
(
wherein
Erastus
doeth
finde
so
many
faults
)
a
treatise
of
the
right
&
true
obseruing
the
Sabbaoth
daie
,
wherein
he
hath
taught
deliuered
,
and
set
doun
many
good
and
wholesome
preceptes
for
the
keepyng
of
the
Sabbaoth
rightly
in
the
plaine
letter
ther
written
:
yet
couertly
and
darkely
,
hath
he
hidden
as
many
rules
and
preceptes
of
true
naturall
Philosophie
in
that
treatise
,
as
of
the
kepyng
the
Sabbaoth
,
though
in
the
bare
letter
no
suche
thyng
appeareth
,
but
filii
scientiae
maie
vnderstand
them
:
Therefore
gentle
reader
in
readyng
of
hym
and
other
Chimicall
writers
follow
their
owne
counsell
and
warning
,
that
is
search
out
their
meanyng
and
cleeue
not
to
the
bare
letter
of
their
wordes
,
sticke
not
in
the
barke
and
rinde
,
but
finde
out
the
pithe
,
haue
not
regarde
to
the
bodie
,
but
to
the
soule
and
life
of
that
which
is
written
,
otherwise
thou
shalt
doe
the
Author
great
wrong
and
thou
shalt
neuer
vnderstand
hym
:
and
if
in
one
place
the
Author
write
darkly
,
in
some
other
place
some
particuler
thyng
maie
bee
found
that
ioyned
with
the
other
may
explicate
the
meanyng
,
for
they
disperse
their
meaning
in
seuerall
places
,
to
the
ende
they
would
be
vnderstode
onely
of
the
deligent
and
painfull
reader
and
not
of
the
vnworthie
.
As
concernyng
his
straunge
wordes
and
phrases
of
speche
in
his
medicines
and
practise
,
they
are
to
be
learned
,
by
manuell
experience
and
practise
by
the
fire
,
which
is
the
Chimicall
Phisitions
Scholemaister
,
so
shall
he
vnderstand
his
straunge
wordes
and
phrases
of
spech
by
his
meanyng
,
but
he
must
not
thynke
to
finde
his
meaning
by
his
straunge
words
and
phrases
:
as
for
example
he
that
would
learne
what
this
worde
Alcool
meaneth
,
he
must
knowe
what
Contritio
Philosophica
is
,
so
shall
he
find
that
it
doth
not
signifie
a
powder
stamped
and
most
finely
serched
,
though
he
did
wash
it
in
water
,
and
take
the
powder
after
the
water
be
dried
awaie
.
Againe
he
that
knoweth
what
Circulation
meaneth
doeth
knowe
that
these
figures
3000.
do
not
signifie
three
thousand
yeres
:
Likewise
he
that
can
skill
to
resolue
ech
thyng
into
his
three
substancies
,
and
hath
respect
to
the
liuely
vertues
of
thynges
and
not
cleaue
to
the
ded
qualities
,
maie
finde
what
Sanguinea
,
Cheri
,
Anthos
,
&
such
like
be
in
Paracelsus
▪
&
would
not
call
his
darke
words
Diabolicall
as
Erastus
and
others
doe
,
besids
this
he
that
knoweth
that
by
diuerse
operations
by
the
fire
one
thyng
maie
bee
made
to
woorke
diuerse
effects
,
shal
find
the
difference
betwene
Arcana
,
Essentiae
Misteria
&c.
And
shall
finde
this
rule
true
that
Medicus
in
secunda
vita
averit
a●tem
suam
.
Likewise
he
that
knoweth
the
worke
and
effect
of
Putrefactio
Philosophica
,
would
not
saie
that
medicines
prepared
by
the
fire
do
get
a
Corrosiue
Nature
or
hurte
by
the
fire
,
though
it
be
by
Calcination
,
yea
the
Chimicall
Phisition
knoweth
by
Fixation
to
take
awaie
all
venenositie
from
thynges
:
And
to
take
awaye
their
sharpenesse
,
by
ablution
,
and
solution
.
Besides
this
he
that
is
instructed
,
that
it
is
against
the
grounds
and
principles
of
the
Chimicall
Phisicke
to
minister
any
Marchesitt
or
metall
,
to
any
pacient
inwardly
,
before
it
bee
made
Volatile
and
Spirituall
,
so
that
it
can
not
bee
reduced
into
Metall
againe
,
will
not
saie
that
Vitrum
antimonii
(
which
purgethe
and
shaketh
the
bodie
so
sore
,
or
the
common
Aurum
potabile
and
such
like
)
be
mediciens
warranted
by
this
Arte
,
or
by
Paraselsus
,
whiche
so
laborreth
to
teach
the
separation
of
the
pure
form
the
impure
.
But
he
would
perceiue
that
he
is
taught
fustio
spiritum
&
non
corporum
,
but
they
would
rather
turne
this
accusation
vpon
the
Ethnicke
Phisitions
and
their
folowers
whiche
sticke
not
to
minister
the
scales
of
Iron
and
Brasse
in
powder
inwardly
,
Chapter
.
24.
Of
the
Coelestiall
medicynes
of
Paracelsus
:
and
matters
touchyng
his
person
and
ignorance
.
ERastus
doth
besids
these
things
finde
great
falte
with
the
celestiall
medicine
of
Paracelsus
,
saiyng
they
haue
their
strenthe
and
power
of
the
deuilles
and
euell
spirites
,
and
not
af
God
nor
by
the
ministerie
of
good
Aungels
,
this
he
would
haue
vs
beleeue
vppon
his
bare
reporte
,
but
in
truith
Paracelsus
excludeth
from
the
true
,
pure
,
and
auncient
Magike
,
and
from
his
coelestiall
medicine
,
all
Nigromancie
,
Sorcery
,
Ceremonies
,
Coniurations
,
and
all
maner
of
inuocations
of
deuilles
,
Demones
&
euill
spirits
:
And
he
giueth
an
especiall
charge
that
this
Arte
be
onely
vsed
to
doe
good
,
and
not
to
the
preiudice
nor
hurte
of
any
bodie
:
and
that
it
be
done
without
Ceremonies
,
Coniurations
,
Inuocations
,
Consecrations
,
Blessinges
,
and
allmaner
superstytion
whereby
it
becometh
vngodly
.
He
saieth
that
the
diuell
can
not
cure
nor
helpe
an
ague
,
nor
the
toothe
Arcana
:
and
in
suche
deceases
if
they
be
not
long
circulated
nor
in
the
remote
parts
but
in
primis
officinis
ciborum
the
grosse
medicines
of
the
heathens
maie
preuaile
or
at
least
thei
may
flatter
som
diceases
:
But
if
the
decease
be
caused
by
Minerals
,
Metalles
,
or
Markesits
,
in
the
principall
partes
of
the
body
,
or
in
the
Balsamum
of
man
,
then
they
must
be
cured
by
medicine
drawen
out
of
Metalles
,
or
Markesits
,
because
suche
deceases
will
not
yealde
to
medicines
drawen
out
of
herbes
or
rootes
,
&c.
Because
the
roots
of
those
deceases
are
not
so
soone
resolued
as
the
other
:
therefore
they
neade
pure
spirites
,
for
pascimur
nutrimur
,
curamur
natura
Mercurii
id
est
spiritu
,
saieth
an
auntient
Chimist
.
Likewise
if
disceases
be
caused
by
influencies
of
starres
,
they
are
to
be
holpen
by
influencie
:
And
causes
of
inuisible
deceases
in
the
inuisible
parte
of
man
:
and
those
grefes
and
paines
whiche
be
caused
by
supernaturall
meanes
,
will
not
be
holpen
by
any
meanes
aforesaied
,
but
they
must
be
remedied
by
such
meanes
as
they
were
caused
,
that
is
by
suche
maner
of
cure
as
hath
power
to
worke
in
to
the
inuisible
part
of
man
.
If
Paracelsus
some
tyme
woulde
be
dronke
after
his
Countrey
maner
I
can
not
excuse
hym
no
more
then
I
can
excuse
in
some
nations
glottenie
,
in
other
pride
,
and
contempt
of
all
others
in
comparison
of
themselues
,
in
others
breach
of
promise
and
fidilitie
,
in
others
dissimulation
,
triflyng
and
muche
babling
:
but
lett
the
doctrine
bee
tried
by
the
worke
and
successe
,
not
by
their
faultes
in
their
liues
.
As
for
lacke
of
methode
in
his
woorkes
,
I
saie
his
bokes
intituled
Paramirum
,
his
boks
de
vita
longa
,
lacke
no
methode
.
But
if
in
any
other
of
his
works
he
did
not
obserue
methode
,
he
did
it
because
he
would
disperse
his
minde
in
seuerall
partes
,
to
the
ende
he
would
be
vnderstoode
onely
of
the
Children
of
the
Arte.
The
ignorance
in
the
lattin
tongue
is
vntruly
obiected
against
hym
:
as
appereth
by
his
bokes
de
Tartare
written
in
latten
,
and
his
epistles
written
to
Erasmus
in
latten
and
by
diuerse
his
lectures
:
and
by
his
commentaries
vppon
Hipocrates
&c.
Chapter
25.
The
conclution
of
the
Author
.
THus
thou
hast
harde
gentle
reader
,
how
this
Auncient
Chimicall
Phisicke
,
had
his
begynnyng
from
Abraham
,
or
at
least
from
Hermes
Trismegestus
,
and
after
in
the
Aegiptian
priests
which
were
kynges
,
or
of
the
kynges
bloud
,
it
had
his
continuaunce
.
From
whom
it
hath
beene
deriued
amongst
the
godliest
and
best
learned
Philosophers
,
in
to
diuerse
partes
of
the
worlde
,
which
haue
shadowed
and
hidden
it
in
parables
,
and
darke
speaches
to
auoide
contempte
among
the
foolish
and
vnworthy
readers
,
and
yet
so
that
it
should
not
be
hidden
from
those
whiche
were
meete
to
heare
and
vnderstande
suche
secreets
and
misteries
:
Also
thou
haste
harde
how
the
newe
Phisicke
of
the
heathen
hadd
his
begynnyng
of
late
yeares
,
in
comparisonne
of
the
other
from
the
heathen
and
Idollaters
whiche
were
without
the
true
knowledge
of
God
.
Thou
hast
harde
also
the
difference
between
these
two
Phisiks
,
whereby
thou
maiest
be
able
to
iudge
,
whether
this
auntient
Phisicke
be
vaine
without
beginnyng
,
as
it
hath
been
obiected
.
Thou
hast
hard
the
explanation
of
certaine
obiections
laied
against
Paracelsus
,
whereby
thou
maist
the
better
iudge
of
the
rest
,
wherewith
he
is
charged
.
Now
I
doe
craue
of
thee
gentle
reader
as
I
haue
taken
this
in
hand
to
do
thee
good
,
so
thou
wilt
interpret
my
meaning
to
the
best
,
if
any
thyng
mi●like
thee
,
doe
not
picke
at
euery
sillable
and
worde
,
but
consider
whilest
mine
eye
was
bent
to
the
matter
,
which
I
did
folowe
and
intreate
of
,
wordes
may
esely
escape
and
be
misplaced
,
especially
with
hym
which
lacketh
eloquence
,
&
vseth
not
to
write
.
If
thou
vnderstand
not
somewhat
that
is
here
written
,
doe
not
therefore
condemne
it
,
but
kepe
silence
,
as
Pithagoras
his
scholars
did
,
and
be
quiet
,
or
else
learne
of
others
.
If
any
thyng
herein
shall
seeme
to
be
absurde
&
contrary
to
thy
mynde
,
because
it
is
contrary
to
Aristotle
Galen
Auicen
&c.
doe
not
therefore
reiecte
it
,
but
waye
it
with
an
indifferent
iudgement
,
and
take
not
all
thynges
for
Oracles
which
the
heathen
haue
taught
.
And
if
any
thyng
herein
be
amisse
(
for
no
mans
writynges
can
be
warranted
in
all
,
)
doe
not
giue
iudgement
and
pronounce
definite
sentence
agaiust
the
whole
,
by
reason
of
some
one
perticuler
.
And
if
thou
perceiue
my
meanyng
to
be
Godly
and
sound
,
doe
not
condemne
me
of
error
by
reason
of
wordes
,
not
rightly
placed
,
nor
aptly
vsed
,
for
error
consisteth
in
sence
and
meanyng
,
and
not
in
sound
of
wordes
.
And
though
I
write
not
to
the
latter
Phisitions
the
folowers
of
the
heathens
,
that
be
practisioners
,
and
wilfully
bent
against
this
Chimicall
Phisicke
,
because
thei
be
like
knottie
and
burs●e
woode
,
not
fit
for
framyng
timber
,
but
will
gnawe
the
line
wherewith
they
bee
ledd
,
and
girne
erre
and
shew
their
angrie
teeth
at
their
leaders
,
and
will
not
now
become
scholars
:
Yet
because
this
my
writyng
can
not
escape
their
handes
,
neither
can
they
well
digest
it
,
therefore
I
doe
admonishe
them
that
if
they
take
in
hand
to
answer
it
,
that
they
answer
ech
part
therof
,
and
doe
not
dismember
it
,
nor
put
any
thing
to
it
,
nor
take
any
thing
from
it
,
and
that
they
do
not
aunswer
with
railing
scoffes
,
quippes
,
mockes
,
tauntes
,
and
lies
,
as
some
ignorant
vse
in
their
talke
against
this
Arte
:
And
as
Erastus
vseth
in
his
writing
:
And
as
Bernar
dus
Dess●ius
a
Doctor
of
Phisicke
of
Colen
,
vseth
against
one
Fedro
a
Chimist
,
after
he
was
ded
,
which
by
his
writyng
as
semeth
may
teche
a
schole
of
scoldyng
and
railyng
:
For
suche
maner
eloquence
may
not
passe
for
proofe
among
the
indifferent
readers
,
neither
is
it
worthie
to
be
aunswered
,
neither
may
the
bare
auctoritie
of
Aristotle
,
Galen
,
Auicen
,
and
suche
like
serue
for
aunswer
against
the
Scripturs
of
God
,
nor
against
the
liuely
artificiall
proofe
by
fire
,
followyng
Nature
,
but
with
charitable
wordes
,
and
sounde
arguments
dependyng
vppon
Gods
worde
,
the
true
touchstone
that
can
not
erre
,
and
vppon
vnfallible
experience
by
the
fire
,
the
Phisitions
maister
,
let
the
matter
be
tried
:
then
no
doubt
some
good
may
come
by
this
contention
to
the
sicke
,
and
deceased
,
which
hath
need
of
the
Phisition
:
and
the
doctrine
of
Phisicke
,
will
exalt
and
lift
vp
his
hed
,
and
the
trueth
of
it self
will
appeere
,
as
fire
doeth
by
knockyng
of
two
flintes
together
:
whiche
the
most
high
God
of
whom
commeth
all
healyng
,
and
which
hath
created
the
Phisition
because
of
necessity
,
graunt
for
his
deare
sonne
Jesus
Christe
his
sake
,
which
is
the
life
and
trueth
.
Amen
Valete
1585.