Hoplocrisma-spongus: or, A sponge to vvipe avvay the weapon-salve A treatise, wherein is proved, that the cure late-taken up amongst us, by applying the salve to the weapon, is magicall and unlawfull By William Foster Mr. of Arts, and parson of Hedgley in the county of Buckingham.

A SPONGE TO Wipe away the Weapon-Salve .

Whether the curing of wounds by the Weapon-Salve , be Witch-craft and unlawfull to bee used ? affir .

The Proeme .

Wherein the scope and Method of the Tract is recited .

IN this question I looke for opponents . Me thinkes I heare , ne sutor ultra crepidam , sounded and resounded in mine eares . What hath the Author to doe with this question ? What ? a Divine a medler in the Art of Medicine ? Is not this besides his text ? Surely no. This question may bee handled three wayes , and so incident to three severall sciences . For

It may be considered , 1. As consisting of such and such Ingredients , of such and such doses , so and so collected and compounded ; and thus it belongs to the Art of medicine . 2. Whether agents and patients being not conjoyned in corporall or virtuall contact within a limited sphere of activity , can naturally produce any cure of alteration , as this unguent doth ? And thus it belongs to naturall Philosophie . 3. Whether that which produceth supernaturall effects , having no divine institution ( as this hath none ) be not from the divell , and so the vse of it witch-craft , and not to be practised by any honest and religious man ? And thus it is of Theologicall and Ecclesiasticall cognizance .

In the first consideration I leave it to learned Physitians , skilfull Chyrurgions , and expert Pharmacapolists . But if I enter into consideration of it the two other wayes , I am neither ultra crepidam , nor extra textum . I am not beyond my Last . My Last extends to Philosophy . I am a Mr. of Arts in both Vniversities . I am not besides my text . I am a Divine by profession . Visiting the sicke and wounded is not the meanest part of my dutie . In that sacred action it is not to be forgotten , to admonish that medicines be vsed for recovery . And if superstitious and magicall remedies be attempted , they must bee instructed otherwise , and by all meanes be perswaded from them . For their damnation is just , which doe evill that good may come of it . Now when suspected cures are performed ( as by this ung●ent , ) that Divine which takes into consideration , whether this or the like be not don● by Magicke and witchcraft , cannot properly be● said to be Non-resident from his profession . Divinity is that science which teacheth the meanes to everlasting salvation both of body and soule . Nay the Heathen Poet can advize us as much ,

Orandum est , ut sit mens sana in corpore s●no . Iuvenal . Satyr 10

Wee must pray that wee way have sound soules as well as bodies . He then that forewarnes to take such medicines for the curing of our bodies for a while , as may endanger both body and soule for ever , doth the part and dutie of a Theologue , and keepes himselfe within the boundes of Divinity . Thus much by the way of anticipation . Now to the question and disputation . In which that I may not rove , but deale punctally and martially with this martiall salve , Pede pedes & cuspide cuspis , I shall in two members observe the Hoplomaticall method ;

Of Offence and Proving against it . Disproving whatsoever is brought for it . Defence

Membrum primum .

First I shall prove against it , that it is no lawfull Membrum 〈◊〉 cure , but a magicall , done by the helpe of the divell the corrupter of nature , and that 4. wayes , in 4. Articles .

viz. By 1. Reason and Philosophie . 2. Authority of Writers . 3. The effects of this oyntment . 4. The Author or first inventer of it .

Articulus primus .

Wherein Naturall Reason and Philosophy is brought to prove that this cure is not naturall , but Magicall and Diabolicall .

ALL lawfull medicines produce their effects either by divine institution , as Naamans seven times washing himselfe in the River Iordan to cure his leprosie , 2 Kings 5 : and the poole of Bethesdaes curing such 2 King . 5. as entred into it after the Angels stirring it , Iohn 5. 5. or by naturall operation , according to such virtues Iohn 5. 5. as God in the creation endued such creatures with , whereof the said medicines are composed . So the Prophet Esay prescribed King Ezekiah a lumpe of Figges to cure his Aposteme , 2 Kings 20. 7. 2 King . 20. 7. And the Samaritan bound up the wounds of him that was halfe dead in the way , and powred in wine and oyle into them , Luke 10. 34. Both these Luke 10. 34. were naturall medicines , found to have naturall virtue to produce their wished effects , by Sonnes of Asculapius , conversant in the inquisition of secrets of nature . Galen therefore the Prince of Gale● ▪ ●e Arte Curativa ad Glan● . lib. 2. cap. 7. Levin . Lem. Herb. Bibl. cap. 7. Francisc . Val●● . de sa 〈…〉 Phi●●s . cap. 8 〈…〉 pag. 〈◊〉 . Physitians , directs the application of Figges to rebellious tumours , which hardly breake and come to suppuration . And Levinus Lemnius saith , that Figs are a powerfull and present remedy . And Franciscus Valesius , greatly commends not onely the charity , but also the judgement and skill of the Samaritan for his fit and proper application . That which the Gracians call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ was in that case an artificiall and soveraigne fomentation . For whether his wounds were compound ( by contusion or dilaceration ) or simple ( by the sole solution of continuity ) the medicine was most proper for the first intention . If compound , nothing more agreeable to the rules of Art : If simple , yet seeing the Patient had layne long in the aire destitute of helpe ( his wounds not so much as covered or bound up ) his wounded parts were become exasperate and refrigerated , Cui malo ( saith my Author ) nullare melius succureretur quam calente Idem Ibide 〈…〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which evill could no way better bee helped , than by fomenting the parts with wine & oyle warmed . But this Weapon-Salvo worketh neither of these wayes ; Ergo , the cures done by it are not lawfull , but prestigious , magicall and diabosicall . The minor or assumption I prove thus . First , that it is not of divine Institution , because it is no where registred in Scripture . Secondly , it workes not naturally , See Aristol . Phys. l. 7. text . 10. 11. 12. Aqui● . 1. q. 8. Art 1. Durand . 1. Sent. dist. 37. 1 because it workes after a different manner from all naturall agents . For 't is a rule amongst both Divines and Philosophers that ; Nullum agens agit in distans . Whatsoever workes naturally , workes either by corporall or virtuall contact . But this workes by neither , therefore it workes not naturally . It workes not by corporall contact , the bodies are disjoyned . Paracelsus saith , if the weapon be annoynted , the wounded partie may be cured , Parace●s . Archidox . Mag. lib 1. p 12 〈…〉 Oswald . Cr●ll . Chim . basil . pag. 278. 〈◊〉 . tract . de unguent . Armar H 〈…〉 , de . though 20. miles absent . Oswaldus Cr●llius , ●o●linius , Helmontius , and others , put an unlimited distance . Therefore there is no corporall contact . So that this cure ( if lawfull ) must needes be performed by virtuall contact . But not so neither . All Agents working by virtuall contact worke within a certaine distance , and limited sphere of activitie , beyond which they cannot worke . The loadstone workes upon iron by virtuall contact : but it works See C●s● . Comment . in Ph●s . Arist. lib. 7. c. 2. August . de Civitat Dei . lib. 21. cap. 4. tom . 5. Pl●● . l. 37. c. 4. Sol●● . c. 55. &c 〈◊〉 : ▪ R●●i . degemmis , 1. 2. c. 15. pag. 254. Plutarch in vita Hannib . but a small distance . And if the Iron be rustie , or oyle , or a Diamond placed betwixt them , the stone cannot so affect the iron as to draw it : Say Divines , Philosophers , and Lapidaries . Vineger is a most subtile penetrating agent . It is like hunger ; it eates through stone walles . Hannibal that great Carthagenian Captaine , made his passage over the rockey Alpes ( before unpassable ) with vineger . Yet the interposition of tallow stayes his appetite . Stones or other objects annointed with it remaine safe and undiminished in his voracious and sharpe set presence , though his jawes and teeth be set to it . Fire is the most raging agent of all ; but a fire of tenne miles or greater compasse ( if such could bee ) could not burne , heate , or warme a man two miles distant from it . The celestiall bodies , as the Sunne and the rest of the Planets excell in virtuall operation all sublunary agents . The light and heate of the Sunne goeth through the whole world . It goeth from the uttermost part of the heaven , and runneth about Psal. 19. 6. to the end of it againe ; and there is nothing bid from the heate thereof , Psal. 19. 6. But yet a little cloud interposed obscureth the light , and abateth the heate . The interposition of the earth keepes the light from Antipodes . The interposition of the bodie of the Moone eclypseth the Sunne in our Hemisphere , in part to some inhabitants , and totally to others , which in a diametricall descendent line inhabit under it . It never workes alike upon all parts of the earth . When it is Winter with us by reason of his Southerne journey and oblique beames , it is Summer in the other temperate Zone , because his beames strike downe in a direct line , and cause a stronger reflection , and that stronger reflection the greater heate . And when againe it is Summer with us , it is Winter with them , by reason of the Sunnes approaching neere unto us , and departing from them . So though it worke upon all things vnder heaven , yet it worketh not at all times alike , by reason it is not at all times from all things distant alike , nor at all times free from interpositions alike . Now then shall terrestriall agents by distance and interposition bee totally , and celestiall partly hindred ; and shall this Weapon-Salve worke from the weapon to the wound at all distances ? Vide Barth . ●ecker . Phys. lib. 1. c. 9. de Alterat . Theor. 3. pag. 73. Shall the interposition of neither ayre , woods , fire , waters , walles , houses , Castles , Cities , mountaines , heate , cold , nothing stay or hinder the derivation of the virtue of it , to the body of the party wounded ? O Agent beyond all Agents ! Certainely the Angels of heaven cannot worke at such a distance . Onely God whose Essence is infinite , and is Omnia in omnibus , all in all , can worke thus : because from him nothing is distant at all . For in him we live , move Act. 17. 27 , 28 and have our being , Acts 17. 27 , 28. Let the judicious and religious Readers judge then , if these weapon ▪ curing mediciners make not a god of their unguent , and commit not idolatry in attributing that to a little smearing oyntment of their owne making , which is proper to God only , the maker of al things . I cannot be perswaded but that this Salve , consisting amongst other things , of Mosse taken from the skull of a theefe that hath beene hanged ; of mans fat ; of mans blood warme : as it is taken from his body , collected and composed with a great deale of superstition ( as hereafter shall be related ) the divell usually delighting in such things ) is accepted of the divell as a kinde of sacrifice , and that hee greedily takes it from the Weapon , and makes the mediciner beleeve it is spent by the virtue of it going to the wound , whilst hee ( skilfull by reason of his long experience in all Arts , and so in the Art of medicine ) doth himselfe secretly apply some other virtuall operative medicine to cure the wound , and to delude his credulous Mountabankes , makes them beleeve that this Salve ( which dropt out of the hangmans budget ) hath performed it . And I am drawne to this opinion , by an argument à comparatis . Canidiaes , witches and impes of the divell when they go a hagging , annoynt themselves , See Doctoris I●●n . Robert . Anatom . Sect. 43. & Magnet . Curae Impost . pag. 13. 14. Gaud. Merul. Memorab . lib. 1. cap. 13. Hieronyus . in Dan. cap. 2. ●om . 4. Ap●lei●● Mo●amor . lib. 2. C●jet . 2. 2. q. 5● . art. 3. Mart. Navar. in Man . cap. 〈◊〉 1. num. 38. Paul . Gr●lland . de Sortilegi●s , l. 2. q. 7. 〈◊〉 . B●di● . l. 2. c. 4. Mat , 4. 5. 8. and are suddainly carried into remote places through the ayre , riding upon a broome , a hogge , a goate or the like ; and the divell makes them beleeve that this their transportation is naturally effected by virtue of their medicament . But in very deed these their oyntments ( which are made besides other things of the fat of infants , as testifieth Gaudentius Merula ; mans flesh as S. Hierome ; mans blood as Apuleius ) doe not doe the feate , but the divell himselfe carries them , as testifieth Cajetan , Navar , Grillandus , Bodin , &c. And the holy Scriptures which tell us of the presumption of the divell to carry Christ himselfe and set him on a pinnacle of the Temple , Math. 4. 5. and on an exceeding high mountaine , verse 8. So the divell when men in this case annoynt the weapon , makes them beleeve that it is a naturall cure , when in very deed 〈◊〉 Tostet . ● Gen. c. 13. l. 354. fol. 140. col. 2. ( if any cure be performed ) it is done by him selfe , by secret application of other meanesendued with virtue to produce such effects . And the 〈◊〉 vell doth this for his owne greater advantage , 〈◊〉 shall more at large be related hereafter .

Artiticulus secundus . 2

Wherein is brought the Authority of Writers dis. allowing this Care , and condemning it for magicall .

THe Weapon Salve is the new invention of the divell , an old impostor . I can bring neither Plato nor Aristotle for ancient Philosophers , Galen nor Hippocrates for Physitians , Tertull●an , Cyprian , nor Augustine for Fathers , Aquin●● , or Alexander de Hales for Cardanus 〈◊〉 venen . 1. 2. c. 0. Ioan. Scheo● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 observation num medicarum rararum novarum admirabilium & monstraosarum . l. 5. pag. 801. imprest Fra●●●… . 160 ●… pe● N. Ho●● amanum . Andr. ●ibav . Apocalipseor ●…ermet●e●… pars prio . c 22. pag. ● . ● . impress . Franc●● . 1615. Fran. T●●●●●● The●●●… p. 278. &c. Schoolemen directly and expressely writing against it . The first I found to make mention of it was Cardanus de venen● libro 2. cap. 6. yet hee ( though much given to magicke had no farther knowledge of it than report , and that it was said to consist of such ingredients as he there mentioneth . The next was one Schenk●us , who calleth it Prodig●osa vulnerum curatio per opochrysmatis usum . A prodigious curing of wounds by the vse of the Weapon-Salue . No better commendation is given of it by Andreas Libavius , who calles it Impostoria vulnerum per unguentum armarium sanatio Paracelsis usitata . The imposterous cure of woundes by he Weapon-Salve used by Paracelsians . The like Elog●e is given it by one ●ranciscus Tidi●●us . Calvin also ( as testifieth Rodolphus ●●clinius ▪ denieth this R Goclin . Synarth . pag. 20. Barth Rockerman Syst Phys. 〈◊〉 . c. 9. pag. 74. 75. 7● . 〈◊〉 Ioan. Robert . Anatom . ter●m , ●ess . Trevir . d 〈…〉 de Lovani . ult 〈…〉 Luxco . burg . 1618. G 〈…〉 . Heautontimo . impresse . Luxemb . 1618. Magn. curationis Impostura impress . Luxemburg . 1621. Belgicarum Academiarum de Helmonti ▪ Doct. judicium , anne●um . Doctoris Ioan. Rober. magnet : Cu●● Impoctur●● . pag. 97. 98. 99. & 100. Paracel . A●chidox . Mag. 〈◊〉 . 1. pag. 121. cure to be naturall . Bartholomaeus Keckemannus saith that this Weapon-Salve is no naturall agent , but supernaturall . Not from God , nor from his holy Angels , nor miraculous , but from the divell ; as shall be more at large declared hereafter . Doctor Ioannes Robert● wrote three Tracts to prove the vnlawfulnesse of this cure . The first hee calles Anatome brevis tractatus novi de magnetica vulnerum curatione . A short Anatomie of a new tract of the magneticall cure of woundes . The second is an answer to R. Goclinius his Synarthrosis , which hee not vnfitly calleth Goclinius Heautontimorumenos . The third and last hee calles Curationis magnetica Impos●ura ; containing an answer to the pernicious disputation of Ioannis Baptistae ab Helmont , a Physitian of Bruxels . To all which is added the censure of two Vniversities , Lovain & Doway , both pronouncing the magneticall cure ( as it is termed ) of the Weapon-Salve , not to be naturall , but superstitious , magicall and diabolicall . I will conclude with the saying of Paracelsus himselfe , who speaking of the operations of this unguent , averreth that Certè haec omnia miracula & Dei dona sunt : Surely these are all miracles and the gifts of God ; Therefore not naturall . But let his words sound what they will , the god which Paracelsus meaneth , was deus bujus mundi , the god of this world , 2 Cor. 4. 4. the 2 Cor. 4. 4. divell , whom he too much followed , as shall anon be expressed . So that here by the authority of learned Physitians , Philosophers , Divines , and two Vniversities , the use of this unguent is condemned as prestigious and unlawfull . Wherefore seeing ( as the Apostle speaketh ) We are compassed about with such a cloud of witnesses . Heb. 12. 1. let those which Heb. 12. 1. use it , with repentance lay aside the use of it , and those which have not used it , praemoni●● praemuniti , with caution shunne and avoyde it .

Articulus Tertius .

Wherein the effects of this unguent are compared with other magicall oyntments , and found in operation like them .

VArious and pernicious , strange and unparalleled by any other medicine , are the effects and feates wrought by this unguent . By the weapon you may divine whether the Patient shall live or die . Warme the annoynted Weapon , so that you may endure your hand on it , cast on poulder of red Saunders and bloodstones : if the Weapon thus heated , salved , and pouldred , sweate drops of blood , hee will dye , if not , he will live , saith Crollius . And by the Oswald . Croll . ubi supra appearing of spots of blood , at any time upon the Weapon , onely annoynted and not pouldred or heat , it may be knowne whether the Patient disorder himselfe by Racchus or Venus . Nay by the annoynted Weapon you may kill the Patient ( if you will ) without touching him . O gladius Delphicus ! If the annoynted Weapon be not wrapped in cloathes to be kept from the cold ayre , the Patient incurres a shaking Ague . If it be kept too warme , he falleth into a hot burning Feaver . If a Ligature be made about it , and tyed hard , the Patients body is tortured as if his limbes were coa 〈…〉 If the Weapon be put in the fire , his body will be See ●●cker . ubi supra . blistred as if the fire it selfe had burned it .

I know not to what to liken these feates , but to those of Witches , who make pictures of men in waxe , and pricking them , the party for whose picture it is made , is tormented ; and burning them , their limbes are burned and blistred . Of which practises the Poet spake long agoe of Medea .

Devovet absentes , simulacráque cerea singit , Ovidius . Epist. 〈◊〉 . Hipsipelles ●aso●● . Et miserum tenues in jecur urget acus . Medea curseth those which absent are , And with her charmes she wounds mens hearts from farre ; Of waxe she images doth make of men , And placeth needles in their bosomes then ; These needles by th ▪ helpe of the envious Fiend , Torture poore soules , and bring them to their end .

The effects then of this oyntment symbolizing thus with the practises of Witches ; to my reason they seeme to have no reason , which deny these to come from the same founder the divell . Surely they are ejusdem farinae . For when I finde them of the same ●oafe , I cannot but judge them of the same meale .

Artic. quartus .

Wherein the vanity of this Salve is discovered by the 4 iniquity of the Author , or first Inventer of it .

THe Author of this Salve , was Philippus Aureolus Bombastus Theophrastus Paracelsus . Feare not Reader , I am not a conjuring , they are onely the names of a Conjurer , the first Inventer of this Magicall oyntment . Therefore Crollius cals it , Vnguentum Sympatheticum seu stellatum Oswald Croll . ubi supra . Them . Frast . cit. Rat 〈…〉 e ●a Torre 〈◊〉 Theol. 〈◊〉 . ●5 . Att. 4. disp. 1. p. 15● . tom . 2. Conrad Gesner . ●n ●rumeratione Alphabetica Scriptorum Chirurgiae l●t . 〈◊〉 . impress . T●guri , at no. 1555. Paracelsi , the Sympathizing or Starry-working vnguent of Paracelsus . Of this Paracelsus , Thomas Erastus a Physitian , saith , that he brought an hundred thousand false imaginations and solemne dotemēts into the world , never dream'd of before , either by Wisemen or Fooles . And it is recorded , by Conradus Ges●erus , that he was a man which contemned all ancient Physitians and Philosophers : That he endevored to bring many strange and unheard-of practises into the Art of Medicine : that he was a man of base and wicked life and conversation : that he conversed with a Familiar Spirit , 〈◊〉 tract . pag. ●5 . and was given to all kinde of Magicall and Necromanticall practices . Malus Corvus , Malum ovum . An ill Bird laid this ill Egge . But Goelinius faith , that Paracelsus was not the first Inventer , but onely A L 〈…〉 ubi supra . Ioan. Paptist . Port. Mag. ●a uralis . 〈◊〉 . 8. c. 12. Ioan. Burgra● . in 〈…〉 oly ch●i● . pag. 123. an illustrator and amplifier of it , the Author of it being much elder then he . But besides Crollius the great Champian for this Weapon working Medicine : A. Libavius , Ioannes Baptista Porta , Ioannes Burgravius , &c. ( all which I rather credit than one single Goclinius attributes the first invention of this wonder-working Oyntment to the Bombasticall braine of Theophrastus Paracelsus . If any other braine were the Forge , in which it was first hammered , why doth he not name his Author ? Surely if it were not hee , 't was a Whelpe of the same Litter , a Magician , an Impe of Cerberus . For indeed Keckerman saith , that one Anselmus , an Italian of Parma , ( who it seemes lived before Paracelsus ) Barth . Kecker . System . Phys. lib. 1. pag. 75. was the first that brought this Cure to light . Which of them soever it was , it skilleth not much . They were both Magicians , conversant with the See Raphael . de la Torre summae Theol. q. ●5 . art. 4. disp. 1. p. 287. tom . 2. Gesuer . ub● supra . Vide. D. Iean . Robert . G●cl●● . Heauton . Sect. 12. pag. 125. 126. See Perkins Gover. of the tongue , c. 5. pag. 444. P 〈…〉 . Archidox . Mag. lib. 1. pag. 121. Divel . Anselmus Parmensis , though some Saint him and mistake him , for Anselmus Cant. was rather a Divell . It is apparent then whence it came , and what earth-compassing Mountebanke it was that first taught it . For that , Paracelsus was a Conjurer , working besides the bounds of Nature , it is most evident , ( besides the testimony of Gesner ) by some propositions gathered out of his works , by Doctor Ioannes Roberti . But for mine owne part , to satisfie my selfe and my Readers , I will goe no farther than to the Tract wherein the Vnguent is described , and there to the prescription next adjoyned , which is a Receipt to cure one decayed in Nature , unable to performe due berevolence . The Cure by his direction is thus to be effected . Take an horse-shooe cast from a horse , let it be wrought into a trident Forke , impresse these and these Characters on it , put a staffe of such a length into the socket for the stale of it ; Let the Patient take this Forke and sticke it in the bottome of a River of such a depth , and let it remaine sticking there so long as is prescribed , and he shal be restored to his former manlike abilitie . If this be not Witchcraft , I know not what is ! Now then Paracelsus being a Witch , and this experiment being placed amongst his Diabolicall and magicall conclusions , it cannot choose but be Witchcraft , and come from the grand master of Witches the Diuell , if Paracelsus were ( us most repute him ) the Author and Founder of it . Neither can it be better , if Anselmus were the Authour of it , as Keckerman reports . For , saith the same Keckerman , Kecker ubi supra . See R●ph de la T●rre ubi supra . this Anselmus ( how soever he is by some now esteemed ) was a noted Magician whilst hee lived .

Now then if we make a collection of all . First , of naturall reason and Philosophy . Secondly , of the opinion of Authors decrying it . Thirdly , of the effects of it compared with other Agents . Fourthly , of the Author that first invented it ; the totall summe will be Witchcraft . Witchcraft is an offence of the highest nature against God . Therefore in the bowels of Christ , I advise all good Christians to shunne and avoyd the use of it . ●iscite justitiam moniti , & non temnere Divos . ) Virgil. Ae●eid . lib. 6. To● . in Mat. part. 5. c. 19. q. 90. ●ol 120. col. 2. And to follow the counsell of Tostatus , who saith , that Toleranda potius sunt quaecunque mala , quam recurramus ad malisicos . We must rather endure any misery , than have recourse to them which practise Witchcraft .

Membrum secundum .

Hitherto I have dealt by the way of offence , Memb , secund proving against it . Now I come to defence , disproving what ever the Divell or man hath brought for it : that so the Reader may be the better satisfied , by seeing all fully retorted and answered . And I shall still be at the same guard with this Weapon-Salve . I shall lay on as many strong blowes to maintaine it , as I have brought against it to consure it . I shall be the same in order and method for the unguentaries , that I am for my selfe & the Contr unguentaries . Foure Articles shall stand up for them as for us . I shall bring

Their 1 Reasons and Philosophy maintaining it . 2 Writers and Authors allowing it . 3 Effects and operations approving it . 4 Inventor & first composer commending it .

Articulus primus . Wherein the reasons and Philosophy brought for it 1 ▪ are collected and disproved .

THose Medicines are lawfull however they worke , where no inchantments , no spels , no characters , no charmes , no invocation , no compact with the Divell , no superstitious observations are used . But in the 〈◊〉 . Objection . applying of the Vnguent to the Weapon , there are none of these . Therefore this Medicine is lawfull .

I deny the minor proposition . For there is a 〈…〉 t on . kinde of superstition , and compact with the Divell in the use of it . First , there is superstition , and that twofold . First , in the collecting of the ingredients . The Mosse must be scraped when the moone increaseth , See Oswald . Cres● , ubi supra . and is in a good house , as of Venus , not of Mars or Saturne , ( as Crollius tels us . ) That some Plants are of greater vertue , gathered in the new or full of the Moone , ( because they have then the greater drinesse or moysture in them ) I will not deny ▪ but that the Moon must be likewise in such or such of the twelve houses , is an Astrologicall and superstitious observation . And in the Scriptures , Astrologers , Dan. 2. 2. Magicians and Sorcerers , like birds of a feather are linked together . Secondly , there is superstition in the manner of annointing the Weapon . If the wound came by a thrust , you must annoint the sword from the point to the hilt . If with a cut , then from the edge to the backe . In either , just so much must be annoiated as hurt the Patient . For , saith the same Crollius ; Alioquin nocumentum Idem Ib. See Cornel. Agri●pa . de van . Scient. c. 46. Act. 17. 22. adferretur Patienti . You may else hurt the Patient . And that day the Mediciner smeares the Weapon , he must absteine from Venus . Of which Mediciners I cannot but say as S. Paul to the men of Athens : I perceive that in all things you are too superstitious , Acts 17. 22.

Lastly , there 's a compact with the Diuell . For See . August . de doct. Christi . l. 2. cap. 20. tom . 3. Aq 〈…〉 . 2. 2. 〈…〉 5. & 〈◊〉 . & Ca●●t . in Thom. lb. the Divell may be compacted with two wayes , as Saint Augustine , Aquinas , and other Fathers and Schoolemen teach .

Either by Expresse and open or tacite and implicite contract .

In the use of this Salve , though therebe no expresse and open , yet there is a tacite & implicite contract with the Divell . For Tacite invocatur daemon , quando Mart Nava● in Manual . Confess . cap. 11. num. 25. Tolet. Summa Cas. Co●scien . l. 4. cap. 16. num. 1. aliquis contendit facerc aliquid , per causas quae necvirtute sua naturali , nec divind institutione possunt illud efficere . The Divell is then implicity invoked , when any man attempts to bring any thing to passe , by See Memb. 〈◊〉 ▪ A●● . 1 . meanes which have neither naturall vertue , nor divine institution thereto . And contrary to this rule is the use of this unguent , as is before demonstrated . See Perkins his discourse of witchcraft ▪ ● . 2. p. 616. col. 1. volum . 3 For a man may receive this Salve from a friend which plainely and totidem verbis , never had to doe with the Divell . That friend may haue had it from another , as farre from such practises as himselfe . Thus it may be derived through infinite See Oth. Cas●almanus . Ange lograph . part. 2. cap. 24. pag. 653. hands : yet all these traditors in the use of it , had an implicite compact with the Divell ; in as much as the Divell was the first inventor of it . For the Divel when he first appoints to any man inchantments , spels , characters , charms , herbes , ligatures , or oyntments to produce such effects , entreth not into covenant with that individuall party for himselfe , but also for others specificall ; that whosoever shall according to his prescription use them , shall bring to passe such effects by them . Not that the very charmes , characters , or oyntments , doe by themselves or his helpe produce such effects . There 's no such force in them . But these are signes whereby the Divell knowes our desires , and then he himselfe by some other meanes ( if God restraine him not ) secretly workes our desires . Therefore saith Saint Augustine , Daemones alliciuntur — non ut August . de Civit. Dei . l. 21 cap. 6. rom. 5. animalia cibis sed ut spiritus signis — per varia genera lapidum , herbarum , lignorum , animalium , carminum , rituum . The Divels are drawn to our purposes not as beasts , by meates , but as spirits by signes , by sundry kindes of stones , of herbes , wood , living creatures , conjurations , and ceremonies . The Conjurers circles , his invocations , his inchantments , his characters , his rod , his charmes , cannot conjure the Divell to appeare will he , nill he ; but out of former compact , he comes when these signes are exhibited . Yet the subtill Fiend feignes himselfe to be compelled . But it is to delude and deceiue man , to gaine him to him , to be of his condition , saith Scaliger , and so the more freely and frequently 〈◊〉 Scalig. Subtil . exercitat ●49 . Henri 〈…〉 H●ssi● in Gen. citatur a D●lrio . l 2. disquisit . magic . q. 30. Sect. 3. Vide D. Cyprian . Epist 8. Vi 〈…〉 . & D. 〈◊〉 ronym . in vitâ H●●ar . ●o● . 1. pag. 250. to converse with him and use his helpe . Therefore saith Henricus de Hassiā most excellently ; Ipse simulat se captū●t te capiat , se vin●●ū ut se vinciat , se tuo imperio subditum , ut te sibi subdat , à te inclusum ut te finaliter includat , singet se tua arte vel imagini vel lapidi alūgatum , ut funibus religatum te ad infernum ducat . The Divell feignes himselfe to be taken , that he may take thee ; to be bound , that he may binde thee ; to be under thy command , that he may bring thee under his ; to bee kept in and restrained , that he may restraine thee for euer : hee feignes himselfe to be bound by thy Art , either to this or that character or stone , that he may leade thee in his ropes bound to Hell fire . And of this opinion is Wierus ( a man well skilled in such businesse ) Wierus de praestig . dae 〈…〉 monum lib. 4. Testat . in Matth. part. 5 cap. 19. q. 90. fol. 119. col. 3 ▪ Cae 〈…〉 . An 〈…〉 graph . part. 2 , c. 17. 〈…〉 . and Tostatus and others . Now then collect the summe of this answer , and you shall finde the falsehood of the minor proposition : that the use of this oyntment is unlawfull , there being first superstition , and then a compact with the Divell ( a tacite compact ) in the use of it .

The Divell goeth about like a rearing Lion seeking whom he may devour , 1 Pet. 5. 8. The Divell rageth 1 Pet. 5. 8. 〈◊〉 Obiect. 2 , to destroy us , he runnes not to helpeus . Therefore this medicine curing and helping men wounded , is not from the Divell , and so is lawfull .

I deny the argument . For the Divell , for ever to endanger two soules , the Mediciners and the Medicined , Solution . may be ready by naturall meanes secretly applyed to cure the wounds of one body for a time . This is not to doe any good to man , but to bring him to ruine and destruction . The Divell is a lyer from the beginning , the father of lyes , yet sometimes he tels truth , to insinuate himselfe to be trusted and beleeved , when he deales falsely . Christ therefore , and Saint Paul , though the Divels told the truth in the possessed , Marke 5. 7. and Acts Mark . 5. 7. Act. 16. 17. 16. 17. yet they silenced them and cast them out : So , though the Divell would cure our wounds or diseases , we must not accept it , because he intends not our good , but our utter ruine and destruction by it . Like a Boat-man hee rowes one way , and lookes another , quite contrary .

Those are naturall and lawfull cures which are 1. Objection . wrought by Sympathies . But this cure is wrought so , & is called by Crollius unguentum Sympatheticum , Croll . ubi supra . the Sympathizing unguent . For this unguent consisting of mans-mosse , blood and fat , hath in it a naturall Balsame . This naturall Balsame by the influence of the Starres , causeth a sympathy betwixt the weapon and the wound : and so the application of the Medicine to the one , effects the cure upon the other . Therefore this cure is naturall and lawfull .

I will not contradict the major proposition . But the minor is in part improbable , in part false . It is Solution . improbable that this stinking Weapon-medicine should have a naturall Balsame in it , more than others . That odoriferous ●pobalsamum , gotten in Iudea and Aegypt , the Iewes chiefest treasure , ( as Iustine Iusten . Histo● . l. 36. Sect. 3. tels us ) reputed the best in the whole world , curing wounds in three dayes , cannot worke such wonders as this . And 't is false that that Balsame ( if there be any ) causeth any sympathy betwixt the wound and the Weapon . For the Weapon is an hard insensible substance voyd of all affection and pathy . It is not altered by the dressing of it . It Vide 〈…〉 er . Phys. l. 1. c. 9. pag. 74. & 75. comes not to suppuration as wounds doe . And where there is no affection and pathy , there can be no co-affection and sympathy . Besides , all things sympathizing affect the sympathized within a certaine distance ( as hath beene before related . ) This See Memb. 1. Art. 1. doth not so . What sympathy then is there betwixt the Wound and the Weapon ? And that the influence of the Starres should cause this sympathy , is yet more strange . As if the smearing of a Weapon here below , can call the Starres above , at any time when we will , to give an influence which they gave not before , nor had not given at all , had not the Weapon been smeared at all . O inchanting Salve ! — vel possit coelo deducere lunam ! Virgisius .

Thus Witches by annointing themselves with their venificall ointments are carried up in the airy Heaven . Thus our Weapon-Salve-mongers by annointing their tooles , bring an influence downe from the starry Heavens . These like the Woman-Priest of Massyls in the Poet can command the starres . Of whom Virgil ,

Haec se carminibus promittit solvere mentes , Virgil. Aene●d . lib. 4. Quas velit , ast alijs duras immittere curas : Sistere aquam ●luvijs , & vertere sydera retrò . Those which are sad , with charmes shee 'l undertake To cheere up , and buxsome and glee to make ; And others which to mirth themselves compose , To strike in dumpes , and all their mirth to lose : Shee 'l make the Rivers cease to runne their race ; And starres in heaven goe backward from their place .

That the annointing a peece of Iron here below , should draw down an influence from the celestiall bodies above , to conjoyne in sympathy two bodies farre disjoyned in place , is to me an argument sufficient to prove ( that if any such thing be ) it is Witchcraft : and so I shall account it .

Magneticall cures caused by emission of radij Obiect. 4. and spirits , carrying a curing vertue from one body to another , are lawfull . But of this sort is this cure . For as the Loadstone being sensible of an understanding phantasie , and endued with life , sends forth his radij and spirits even to the Articke pole , though farre distant . So this Salve when the weapon is annointed with it , causeth the blood residing on it , by magneticall operation , to send forth his spirits by the vicine ayre , to the wounded body ; and this spirit carries the sanative vertue from the weapon to the body , and so the weapon and the wound are ( though not immediately yet ) mediately joyned together by the spirit of the blood which hath life & motion in it , as Paracelsians teach . For whersoever the carkeise is , that is , the body , Mat. 24. 28. there will the Eagles be gathered together , that is , the spirits , Matth. 24. 28. For the spirit of the blood doth sympathize with the body and hath life and motion in it . And this appeares by the comming forth of fresh blood out of the carkeise and dryed limbes of a man murthered , when the murtherer is present . And by the testimony of holy Scripture , Levit. ●●vit 〈◊〉 ▪ 17. & ●7 . 14. Dent. 12. 23. 3. 17. and 17. 14. Dent. 12. 23. All which places tend to this purpose , that in the blood of creatures is life . This likewise is manifest by the sundry motions of blood in the body of man . In anger the blood of man will boyle . In sorrow the blood is cold . In feare there is a palenesse in the face by a flight and recesse of the blood . In shame there is a blushing or flushing of blood in the face . All these are proofes of the life and motion of the blood . Nay , the blood of man hath a voyce , though we heare it not . For Cardanus saith , that Motus S●●l . de subt●l . Ex●r . ●●5 . aer semper sonum excitat quamvis non audiatur . But God who sees and heares all things , heares the voyce of it and understands it . Therefore God said to Cain , What hast thou done ? the voyce of thy brothers blood cryeth unto me from the ground , Gen. 4. 10. These Gen. 4. 10. are magnalia naturae , the wonders of nature . These are occultae qualitates , secret qualities . Every Peripateticke , every pccorius asinus , rurall Rhombus , and pedainticall Parish-Priest understands not these magneticall cures by emission of the spirit of the blood . Onely Paracelsians ( whose studies are to bring to light the abstruse and hidden secrets of nature ) know and understand them , and to good purpose , for the health of man , practise them . The Levite and the Priest passe by the wounded man to Iericho . But the Lay ▪ Samaritan versed in the mysteries of Nature , takes him up , releeves and cures him , Luke 10. 33. Must it therefore be called in Luke 10. 33. question , whether his applications be Witchcraft , because each obtuse understanding apprehends not the reason of them ? God forbid . To attribute any thing to the divell , whereof God and Nature is the Author , is to rob God and man of the honour due to each of them , and to give it to Sathan , which is flat idolatry , and a great discouragement to learned men , to put in practise their rare and vulgarly unknowne experiments . Thus Galen himselfe complained , that when hee sometimes brought wonderfull things to passe , by his accurate knowledge in naturall Philosophy , he was accounted no better than a Necromancer familiar with the divell . Thus that learned Christian Romane Consul Boë●ius complaines that hee was falsely accused of Boet. de Consolat . Philoso . 〈◊〉 ▪ 1. Prosa 4. Sorcery , because he was excellently skilled in the noble science of naturall Philosophy . All which I urge to this purpose , that because each person apprehends not the reason of this cure , it is not by and by to bee accounted Witchcraft and Sorcerie .

Here is argument enough to furnish the magniloquent 〈…〉 tion . speech of a thundering Mountabanke , which though you have drawne it out of the writings of the prime unguentaries , as Crollius , Goclinius , Helmontius and others : yet you dispute fallaciously , and doe ( as we speake in Schooles ) petere principia , take that for granted , which we utterly deny and relinquish . For I deny in your argument no lesse than five things .

As 1. That the Loadstone doth worke upon the Articke pole . 2. That the Loadstone hath sense , vnderstanding , phantasie , life . 3. That this cure is done by magneticall operation . 4. That blood separated from the body of man hath life , spirit , naturall motion , o● voyce . 5. That your expositions of severall places of Scripture are genuine and consonant to truth .

First , I deny that the Loadstone doth worke up on the North-pole . The pole rather workes upon the stone . So testifieth Franciscus Ru●us an expert Francis . 〈◊〉 de gemmis ▪ 〈◊〉 ▪ 2. c. 24 pag. 270 Lapidary . Thus Philosophie . That celestiall bodies worke on terrestriall is , ver a philosophia , true Philosophy . But that terrestriall worke on celestiall , is plana morosophia , plaine foolosophie .

Secondly , I deny that the Loadstone hath sense , phantasie , understanding , and life . I have read of Plantanimalia living plants , seeming to have sense , phantasie , and understanding . As of the tree growing Scalig. de s●btil . E●ercitat . 181. Sect. 27. & 28. in the Province of Pudiseram ; to which when a man comes , ramos constringit , it shrinkes up the boughes , but when he departs , ramos pandit , it opens them againe . And of the plant called the Tartarean Lambe , resembling a Lambe in shape and proportion , Ioan. 〈◊〉 ▪ Com. Phys lib. 5. c. 16. and grasing and eating up the grasse round about it . But of Saxanimalia stone-living creatures , never did I heare , unlesse by some new Paracelsians , as Goclinius and Helmontius , and old heretickes whereof S. Hierom speaketh , who maintained D Hieron in Matth. c. b. tom. 6. p. 12. omnia esse animantia , that all things were living creatures , to whom for their superstitious vanities , the Lord ( as the Apostle speaketh ) hath sent strong 2 Thess. 2. 11. delusions that they should beleeve a lye , 2 Thess 2. 11. For all things living do live , either with a vegetative life , as trees and plants ; or a sensitive life , as bruits and beasts ; or with a rationall life , as men and Angels . The Loadstone living none of these Vide Ioan. 〈…〉 phys. 〈◊〉 . c. 6. pag 628. wayes , hath no life in it . Having no life , it hath no sense , fantasie , and understanding ; and I thinke their understanding little better which maintaine the See Marsil . Ficin ▪ in Plotinum de ani na. 〈◊〉 . 4. c. 30. contrary . When Marsilius Ficinus can perswade mee that the Starres have the senses of see●ng and hearing , and do heare mens prayers ; then Paracelsians shal perswade me that the Loadstone hath life sense and fantasie .

Thirdly , I denie that this cure is done by magneticall operation . My reasons are given in my Solution to the third objection and else where . To their places I referre you .

Fourthly , I deny that the separated blood of man hath any life , spirit , naturall motion , or voyce . The blood contained in mans body is not truly and properly his life . Mans life is his soule . Absit ut anima hominis sanguis putanda sit , saith S. Augustine . August . in Levit. quast. 57. tom. 4. Farre be it from us that we should thinke the blood of man his soule . Valde cavendus est hic error & omnibus modis refutandus , We must by all meanes take heede of , and refute this error , saith the same Father . Idem ●b . Though the blood of beasts ( which have mortall soules ) be their life and soule , as Tully and M. T. C. Tuscu . l. 1. others thought ; yet the blood of man whose soule is immortall is not so . When we say the blood is Ista propositio est falsa , sed tatré magis vera . in brutis quam hominibus . Tostat in Levi. c. 17. q. 7 . ▪ Sanguis anima est Augustine tantundem valet atque animae signum . Calvin . in . ●… praecept . pag. 523. Francis . Vales de Sacrâ Philosoph . c. 5.p.104 . the life , it is a figurative speech . Metenomia subjecti . The thing containing is put for the thing contained . For the blood is animae vitalis vehiculum , the continent or channell of the naturall spirits in the liver , of the animall in the braine , and of the vitall in the heart . It carries some spirits in the flesh , more in the veines , most and the purest in the arteries . The heat , motion and actions in the body of man , are begotten and conserved of blood , as Valesius observes out of Galen . Therefore mans life , and the life of other creatures is said to bee in the blood . And the Poet describing one bleeding to death , saith ,

Purpuream vomit ille animam — Virgil. Aeneid . l. 9.

He sends forth his purple soule — — that is , his blood of a purple colour . What Oyle is to the Lampe , such is the blood to the body . It is the juyce of the whole body . Other juyces are proper See vales ubi supra . & Ioan. Combach . Phys. l. 4. c. 1 . pag. 611. to their parts . Chylus is the juyce of the ventricle , milke of the breasts , marrow of the bones , seed of the genitals , but blood of the whole body . Now then , if there be not life in the blood of man , when it is diffused through his whole body , certainly there 's none in it parted and let out of the body . If there be no life in the fountaine and whole blood of man , there 's none in the drops shed from the fountaine , and out of man . Neither is there any spirit in the blood departed , which hath recourse to the body againe . For then one man should haue infinite soules . So many drops of blood , so many soules or spirits . For where the spirits , the operations or instruments of the soul are , there the soule must needs be . For they are Relata . ( Instrumenta Zabarella de facultat bus animae . c. 3. Vide Kecker . ●yst . log . l. 1. c. 15 p. 132. sunt instrumentati instrumenta . ) And the rule is that ; Relatorum vno posito , ponitur & alterum , nec est relatio nisi inter ea quae sunt actu , saith Zabarel . Or else the same soule shold be divided into infinit parts ; all which are contrary to the affections of the soule , which are three . Simplicitie : it consists Vide 〈◊〉 . Combach . Phys. l b. 4. c. 1. pag. 650. not of parts . Indivisibility : it cannot be divided into parts . Immobility : it gives motion to others , but it is immoveable it selfe . I have heard and read of spirits and quintessenses , artificially extracted from insensible bodies , by the Art of Chimistry , but I never heard nor read of spirits or phantasies naturally residing in insensible parts separated from their bodies . That any such phantasies or spirits are , is a phantasticall conceit hatched by the spirits of Bombastus Paracelsus , which are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , evill spirits . And these spirits are they which in this cure ( if any cure be ) carry the sanative vertue from the weapon to the wound . Neither hath the blood of man , once fixed and dried on a weapon , any motion . Nay , when it is but once setled in the cadaver or carkeise , it hath ordinarily and naturally no motion at all , unlesse to corruption , which ( as Aristotle speaketh ) is rather a mutation ●ristotl . Phys. 〈…〉 5. c 1. tex. 8. than a motion . And for the fresh bleeding of a murdred man , at the approach of the murtherer , it is no naturall and ordinary motion proceeding of any life of the blood , but a supernaturall motion proceeding from the just judgement of God , who gives the blood a wonderfull and supernaturall motion to come forth and meet the murtherer , and accuse him to his face . I am not ignorant that there are some which would assigne naturall causes of this fresh bleeding ( which who desires Vide He●ric . ●ocer . l. C. in tract . de quast . & tort ▪ reorum . pag. 93. &c. 〈◊〉 . ●asm . Somatalog . cap. ult. quaest. ult. Lem. 〈◊〉〈◊〉 Miraculis naturae . l. 2. c. 7. to know , let them reade Bocerus , Casman , and Lemnius . ) But for my part nothing more resolves me , that it is supernaturall , appointed by God , than the bodies of such as are executed by course of Law . The Hangman or Headsman may come neere and touch the dead cold bodies of the executed , and they bleed not a fresh , because he is no murtherer , but is the hand of the Magistrate , whose ordinance is from God , and beareth not the sword in vaine , Rom. 13. 4. Now dead bodies bereaved of Rom. 13. 4. life by externall violence , whether it be by a malicious murtherer , or a legall executioner , would have all one effect , ( for each bodies are of like senselesse qualities ) but that God the supreme judge hath ordained and commanded the one , and in his Law expresly forbidden the other . The publike Magistrate may in justice kill , and no blood will cry , because with such actions God is well pleased . A private person cannot in malice kill , but innocent blood wil come forth , cry and accuse the murtherer ; because with such actions God is most displeased . Not that the blood of the murthered hath any voyce , as is alleadged by Cardanus Scalig. de subtil . Exercitat . 345. Gen. 4. 10. Mercerus in Gen. 4. p. 112. col . 2. & Luther . in Gen. c. 〈◊〉 . fol. 87. his inaudible voyce ( which is sufficiently refuted by Scaliger ) and out of Scripture of Abels voyce , Gen. 4. 10. For that is a Prosopopeia , saith Mercerus . A figure whereby a voyce or speech is attributed , to that which hath none . Thus in Scripture there are foure sinnes , which have voyces attributed to them , and are called crying sinnes ; such sinnes as cry to heaven for vengeance . The Ancients have expressed them in two Hexameters .

Clamitat ad coelum vox sanguinis , & Sodomorum : Vox oppressorum , merces detenta laborum . Foure sinnes there are which unto heaven cry , The voyce of blood , and of Sodomitry : Oppression of the poore , and labourers hier , Kept backe unjustly when they it requier .

The sinne of Sodome cryes , Gen. 18. 20. Blood Gen. 18. 30. Gen. 4. 10. Esay . 5. 7. Dent. 14 ▪ 15. cryes , Gen. 4. 10. Oppression cryes , Esay 5. 7. And detaining the hirelings wages cryeth , Deut. 14. 15. Now the money the hireling hath right unto , hath truely no voyce , but onely by prosopopeia : and so the blood of the murthered . Therefore the Scriptures are not urged to purpose . And for the boyling of the blood in anger , palenesse and flight of the blood in feare , rednesse of the face and blushing in shame , &c. These come not by reason of life and motion in the blood : but because the blood is moved according to the affections of the soule : and the soule is in the blood ( as Valesius speaketh ) Francis . Vales . de Sacrâ Philosoph . c. 4. pag. 105. Non per informationem aut praesentiam , sed per potentiam & operationem .

Lastly , the interpretations of Scripture are false . That of Christ , Wheresoever the carkeise is , there will Mat. 24. 28. the Eagles be gathered together , Mat. 24. 28. is interpreted of the Paracelsiā cure by the spirit of blood , carrying the sanative vertue from the blood fixed on the weapon to the wounded body . Where the carkeise is , that is , the body , there will the Eagles , that is , the spirits of the blood , be gathered together . O unheard of exposition ! Who but Helmontius an impudent Paracelsian Doctor of Physicke ever interpreted this place thus ? This place is fruitfull for exposition . I finde no lesse then foure severall expositions of it .

1. Some by the c●rkeise understand the Church , O 〈…〉 gen . 〈◊〉 Matth. c. 145 tract at . 30. tom. 2 , by the Eagles , the Doctors of the Church ; by their gathering together , their unity and consent in the faith of Christ crucified . Thus Origen .

2. Some here by the carkeise understand the Hieron . in Matth. c. 24. tom . 〈◊〉 . passion of Christ , by the Eagles , the Saints , and by their gathering together , the efficacie of his merits , sufficient for all . Thus Hierom.

3. Others understand this place to be an adumbration Chryso . Hom. 77. in Matth. tom . 2. Hilar. in Matth. Canon . 25. Stella in Luc. c. 17. Ferus Mal. in locum Arc. of the day of judgement . By the carkeise they understand Christ the Iudge . By the Eagles , the soules comming to judgement . By the gathering together , the generall judgement . So S. Chrysostome , S. Hilarie amongst the Ancients . And Stella , Ferus , Maldonat , and Aretius , amongst the neoterickes .

4. Lastly , others interpret this place of the Saints August . quaest. Evang. l. 1. c. 4● . tom . 4. Gregor exposit. Mor. in Iob. l. 31. c , 33. tom. 1. pag. 206. ascending up into heaven , whither Christ hath carried his humane body which suffered death for us . That where Christ now is , there all his Saints shall ascend and be hereafter . So S. Augustine , and Gregorie .

These expositions I have met with ; but such an exposition as these Bombasticall Mountebanckes bring to patronize their stincking Weapon-Salve , never did I meete with . Now for the other places of Scripture out of L●viticus and Deuteronomie , I have already shewed the absurdity of their Glosse , corrupting the purity of the Text. And for their making themselves the onely Samaritans , out of Luke 10. 33. if they will needs be so , they shall bee Luke 10. 33. so . But it shall be truely sayd of them in that sense which was falsely and blasphemously sayd of Christ . Say we not well thou art a Samaritane , and hast Iohn 4. 48. a divell ? Ioh. 4. 48.

And whereas they say this Cure is done by occult qualities of the ingredients , there 's no such matter , as shall anone bee made apparant . What Infra mem. 2. art. 4. hard hap Galen , Boetius , or any other person had to be accounted Sorcerers , because they were skilfull in the occult and secret qualities of things I know not , but this I know , that the divell often useth this appellation , as a cloake to cover his villany . Thus Cornel. Agrip. de occult Phil. Cornelius Agrippa sent forth his bookes of occult Philosophy , stuffed with Conjurations of the divell . Thus Ioannes Trithemius hides his unlawfull Ioan. Trithem . Stenograph . magicall operations , under his Art of Stenography . Of which Bellarmine saith , Opus hoc merito prohibitum Bellar. de Eccles Script . in opus● . tom. 7. col. 194. est , &c. This worke is deservedly prohibited , because it is full of pernicious assertions tending to Magicke . Thus our Country-man Fryar Roger Bacon , used to boast , that he could by naturall magicke ( that is , the application of actives to their passives in a due time and proportion ) cause thunder , raine , stormes , and produce beasts of diverse sortes , &c. ( as Agrippa testifieth ) when indeed it Cernel . Agrip. de van . Sci 〈…〉〈◊〉 . 42. was meere diabolicall Magicke and conjuration . And of this kinde is the Author of the Booke to Alphonsus , published vnder the name of Piccatrix , which intermedleth much superstition , conjurations , and diabolicall operations , with naturall Philosophy . And thus I suppose all the Vnguentaries reasons are fully answered .

Articulus secundus .

Wherein the Authors brought for this Cure , are cited 2 and refuted .

THe first Author is Paracelsus Archidoxis 〈◊〉 . Arch●d . Mag. l. 1. pag. 121. Magiae , lib. 1. pag. 121. He was a man of great understanding , and brought to light many things hidden before , wherby many men have been cured since . Hee commends this Salve , and saith it is , Dei donum , the gift of God .

Secondly , Oswaldus Crollius , a man rarely seene Oswald . Croll . Chim 〈…〉 . Basi 〈…〉 . pag. 278. in the Art of Chimistry , gives us the receit of this Vnguent , commends the use of it to us : defends it not to be Witchcraft , and cals them imperiti fatui , unskilfull fooles which suppose so .

Thirdly , Ioannes Baptista Porta , a noted Philosopher , Ioan. 〈…〉 . Port Mag. nat. l. 8. 〈◊〉 . 1● sets downe for posterity the receit of this oyntment , as it was given him by a Courtier , and that Courtier had it from Maximilian the Emperour , and he from Paracelsus .

Fourthly , Cardanus a renowned Philosopher Cordan . de ven l. 2. c. 6. . and Physitian , doth allow this Vnguent .

Fiftly , Ioannes Ernestus Burgravius , highly extols Ioan. Ernest . Burg. 〈…〉 p. 123 this Salve , calling it illustre unguentum , a famous unguent performing the cure by an hidden mystery , which as yet no man hath sufficiently manifested

Sixtly , Rodolphus Goclinius , a Protestant by Religion , 〈…〉 od . Mag. 〈…〉 e 〈…〉 r. Rodolph . 〈◊〉〈…〉 hrosis . and for his learning publique professor of Physicke at Marpurg , hath written two bookes , to defend the lawfulnesse of this cure . One hee cals Magneticae curae Tractatus ; the other , his Synarthrosis .

Seventhly , Ioannes Baptista ab Helmont , a Doctor Ioan Baptist . ab Helmont . disputatio . of Physicke of Bruxels , hath like wise written a defence of this Magneticall cure .

Eightly , Doctor Flud , a Doctor of Physicke yet D. Flud . Anatom . Sect. 1. Port. 〈◊〉 part . 〈◊〉 . l. 2 de myst . anatomia Sanguinis c. 9. pag. 236. 237. 238. 239. living and practizing in the famous City of London , stands tooth and nayle for it , and in his large workes , being three folio volumnes , amongst other secrets , maketh mention of this cure , and allowes it , and proves it to be naturall and lawfull .

Lastly , the learned Sir Francis Bacon , Lord Verulam , Sir Francis Bacon his naturall histor. Cent. 10. Expe 〈…〉 . 998. and sometimes Lord Chancellor of England , recites and allowes this cure in his naturall Historie .

The answer to these Authors .

To all which we answer , there 's no cause so bad but hath found some Patrons . Here are a goodly company of Authors , but they are taken up by tale , not by waight . Some of these are not for this Vnguent at all . Others are not home for it . And others are parva aut nullius fidci , of small or no credit at all .

First , Paracelsus is of no credit . For he was ( as hath beene proved out of Gesner ) a Witch and Conjurer ; and so the God whose gift hee meaneth it is , is Deus hujus mundi , the god of this world , ( as Saint Paul cals the Divell , 2 Cor. 4. 4. For he maintained 2 Cor 4. 4 G 〈…〉〈…〉 2. B 〈…〉 r 〈…〉 pag. 1 〈…〉 . ( as Doctor Ioannes Roberti tels us . ) That so a sicke man may receive cure , it is no matter how , or from whom , though it be from an uncleane spirit .

Secondly , Oswaldus Crollius , is a Bird of the same feather . His workes are as full fraught with superstition , detestable characters and diabolicall trumpery , as Paracelsus . Therefore hee is of little credit .

Thirdly , Ioannes Baptista Porta , was indeed a 〈◊〉〈…〉 a Tor 〈…〉 Theol. 〈…〉 . art. 〈…〉 . p. 2 〈…〉 . Ioan. Bap 〈…〉 . ub 〈…〉 . great Philosopher , yet a man suspected to be given to diabolicall Magicke . And Raphael de la Torre , saith , his bookes are prohibited in Spaine . Therefore he is of suspected credit . Neither doth he so much commend this Salve . He sets downe indeed a receit of it , and saith it was given to the Emperour by Paracelsus , who much esteemed it , and used it to his death , and the Emperour gave it a Courtier . And the Courtier gave it to him . Now the Divell might deceive Paracelsus : Paracelsus the Emperour , the Emperour the Courtier , and the Courtier Baptista Porta , who had not entred into sufficient consideration of it . For he utters not a word of the seven superstitious observations , the five notes , and the two experiments given by Crollius , Croll . ubi supra . but onely prescribes , that the Weapon be sticking in the Salve ; and so the cure will be effected .

Fourthly , Cardanus , neither speaketh with or against Car●an . ub supra . it . He onely saith , that he heard a report of such an Vnguent , and that it was said to be composed of such ingredients : as he there recites .

Fiftly , Ernestus Burgravius , is an Author as full of superstition and charactericall impieties , as any of them . He teacheth by the helpe of a strong phantasie , and by the thundring forth of certaine verses , Ioan. Burg. Lucer . pag. 105. to make an inchanted impenitrable sword : such a sword as the dint of no other shall hurt ; such a sword as no man shall be overcome in conflict which useth it . Also he teacheth to make a lampe of oyle , made of the blood or excrements of a man . This lampe once fiered shall burne continually without renuing . This lampe cannot be extinguished Academici Doctores & Professores qui Lovanij & Duaci sanam medicinam prositentur , hoc mendacium diabolicum censent & damnant . by any thing during the whole life of the man of whose blood or ordure the said Oyle is made . This lampe will of it selfe goe out at that very instant and punct of time the man dyeth . All the while the lampe burnes , it may be knowne by the bright or dimme burning , whether the man be wel or sicke , merry or sad . All which I cannot but beleeve to be done by the helpe of the Divell . Hee secretly renues it , the man living , and blowes it out the man dying , and makes it burne cleare or dimne as he knowes him to be affected . For Saint Augustine August . de Civit . Dei . l. 21. c. 6. tom. 5. maketh mention of such a lampe , called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an unextiguishable lampe among the Heathens , in the Temple of Venus . This lampe , saith he , no tempest or water could extinguish , because some Divell , under the name of Venus , did maintaine it . This Author then is of no credit . Neither doth he determine the question . He onely saith this cure is performed by an hidden mystery , which no man hath as yet sufficiently manifested .

Sixtly , Rodolphus Goclinius is so full of charactericall superstitions and magicall cures , that I am ashamed that any such cures should come from one reputed to be a Protestant .

Seventhly , Ioannes Baptista ab Helmont , is of the same straine .

Eightly , Doctor Flud hath had the same censure Doctor Flud 〈◊〉 written against by Marinus Mersennus , Petrus Gassendus , and others for a caco-magician . passe on him , and hath beene written against for a Magician , and I suppose this to bee one cause why he hath printed his bookes beyond the Seas . Our Vniversities , and our Reverend Bishops ( God bee thanked ) are more cautelous than to allow the Printing of Magical books here . But because I will not so slightly slurre by Master Doctor , I will answer him in a digression to that purpose .

Lastly , the learned Sir Francis Bacon is not at all Sir Francis Bacon ubi supra . for this cure . He professeth himselfe not resolved whether it be effected or no. And for the lawfulnes of it , hee inclines rather to a starting suspition than a setled approbation . Now then , some of these Authors being not for this Vnguent at all , as Cardanus . Some not home for it , as Ioannes Baptista Porta , and Sir Francis Bacon . Others of little credit for it , as Burgravius , Goclinius , Helmontius , and Doctor Flud . Others of no credit for it , as Paracelsus and Crollius : and I , having brought sixe credible Authors , not once suspected for Magicians , and the censure of two Vniversities , directly against it ; these will turne the ballance , and exauthorize their authority .

A Digression wherein Doctor Flud , his reasons are examined and answered .

DOctor Flud hath written some Folio pages , Vide Francisc . Lanovij judicium de Rob. Flu 〈…〉 , ad Marinum Mersonn 〈…〉 annex . epist. exer. Petr. Gassend● , impr . Parisi●● anno 1630. for defence of the Weapon-Salve ! Well he may . He writes himselfe Armiger & medicinae Doctor , is called by Franciscus Lanovius Medico-miles , a souldier Physitian ; and being a Weapon-bearing Doctor , may well teach the Weapon-curing medicine : especially setting the Armiger before the Doctor , the Gunne before the Gowne , and the Pike before the Penne. I have read some dispute , whether a Knight or See Sir Tho. Ridley his view of the Civill and Ecclesiasticall Law . Doctor should take place : never of an ordinary Esquire . Herauld I am none . But I suppose that the worthy Gentlemen which professe it , will betwixt these two , decide the controversie with that of Tully , Cedant armatogae , concedat laurea Lingua . M. T. Cicero offic. lib. primo .

But the quarrell is not betwixt the Doctor and me for his Weapon , but for his Weapon-Salve : whether that be Witchcraft or no ? Surely his very defence of it is enough to make it suspected , himselfe being accused for a Magician , by Marinus Mersennus , with a wonder that King Iames ( of blessed Marinus Mersennus in Genes. memory ) would suffer such a man to live and write in his Kingdome . But if to be accused were to be guilty , who could be innocent ? Master Doctor hath excused himselfe in his booke , entituled , Sophiae cum moria certamen ( cujus contrarium verum , See 〈◊〉 . Flud . certa 〈◊〉 en l. 3. p. ●7 . ●8 . Lanovius ubi supra . Ioach. Friz . summ . Bon. annex . D. Flud . Sophia cum Moria certamini . impress . 1629. saith Lanovius . ) His friend Ioachimus Frizius ( or rather his owne selfe , saith Lanovius ) in a booke annexed to his , called Summum Bonum , excuseth Fryer Roger Bacon , Trithemius , Cornelius Agrippa , Marsilius Ficinus , and Fratres Rosea crucis , from being Caco-magicians . I wonder at nothing more than that Belzebub was not in the number ! Whether the Doctor excuse himselfe any better , than these Arch-magicians can be excused , I leave to the learned judicious and religious Reader ? Yet thus much for him in the question . Hee prescribes no superstitious , either collections of the Ingredients , composition of the Vnguent , or observation at the annointing of the Weapon . His directions are , that the Weapon be left in the Vnguent pot , till the Patient be cured : and that the wound bee kept cleane with a linnen cloath , wet every morning in his urine . Whether this be a fallacy or no , I commend to the judgement of those which are expert in the renowned Art of Chirurgery . For let the Doctor be sure to keepe a wound cleane , and I suppose , they will tell him that it will cicatrice without his Weapon-Salve . Neither doth hee ascribe an unlimited sphere of Activity ( though a large one ) thirty or sixty miles ( which is false too ) unto it . And he saith , that an Horse pricked with a nayle , may bee likewise cured , if the nayle bee left sticking in the unguent pot . I desire the Doctor to remember this his horse-leechry , as an argument to overthrow his naturall balsame and sympathy . But Master Doctors reasons to maintaine the lawfulnesse of this cure , are not yet called to speake for themselves . Now they come . I have made them as short and perspicuous as I can , speaking another language , consisting of more words .

Scull-mosse or bones ( saith he ) Mummy and the Fat of Man ( the speciall Ingredients ) comprehend the corporeall perfection of Man , and so are apt to heale , by reason of a naturall Balsame resting in them , sympathizing with the hypostaticall Balsame residing in living man . These Ingredients have their beginning and aliment from the blood . In the blood reside the vitall spirits : in the vitall spirits the soule after her hidden manner . This causeth the blood to have recourse by sympatheticall harmony , to the masse of blood remaining in the body . For the spirit of the blood shed is carried by the ayre ( which is the carrier of the spirits of every thing ) to his body : this spirit going by this ayre , in a direct invisible line , carrieth the sanative virtue from the annointed Weapon to the wounded party . For the Weapon communicates it to the blood fixed on it , the blood to the spirits , the spirits conducted by the ayre , communicate it to the body , and so the Patient is ( without application of Plaister ) naturally healed . For as the radij or Sun-beames are a messenger betwixt heaven and earth : So this vitall beame or invisible line is a messenger and conductor ( by a kinde of Magneticall attraction ) of the healing virtue of the balsame , residing in the unguent , to the body of the wounded party : and the sympathy betwixt the blood on the annointed Weapon , and the blood in the body causeth the cure . That there is such a sympathy betwixt the blood in the body , and the blood drawne from the body , is most evident by the example of Witches . The Divell sucketh blood from them . This blood remaining with the Divell , participates of his maligne nature , and having recourse by the spirits thereof to the Witches body , makes all their blood sympathize with that the Divell hath ; and so the blood changeth the Witches nature , and they become maligne and diabolicall , and so addicted to the service of Sathan , that it is impossible to reclaime them . This is the summe of Master Doctors reason : against which least any should object , that the sanative vertue may be interrupted by the intervening motion of the sundry creatures , and so the vertue lost and not carryed to the wished port : He answereth , that though the ayre be by intervening bodies interrupted , nay , parted and divided , yet it will after the passage of that body be re-united . As when we divide the ayre with a sword , the blow ceasing , the ayre returnes againe to his former unity of substance . And as Dyers water cast into a River , protracts it selfe into a long line , and for some time keepes his colour and line ; and if a Boat crosse and divide it , the Boat gone , the line comes together againe : So though some creatures doe by their interposed motion interrupt and breake off this spirituall line carrying the sanative vertue , yet it will be so but a season ; for they passed the line will be re-united , and so though somewhat for a time hindred , yet nothing of the end frustrated .

To all which I answer , that Master Doctor doth petereprincipia . For first , I deny that Scull-mosse or bones , Mummy and mans Fat have ( though they be medicinable ) any natural balsame or radicall humour ( for so some call naturall balsame ) residing in them , sympathizing with the hyposticall balsame See Combach . Phys. 1 4. cap. 5. p. 1000. num 4. remaining in living man ; unlesse a horse have a balsame sympathizing with mans . For , saith Master Doctor , which I advised him to remember , if the nayle which pricked an horse be put into the oyntment pot , the horse shall be cured . I say there 's no such sympathy betwixt horse and man . And if there be no cause at all to beleeve the one , there is but little to beleeve the other .

Secondly , I deny that mans bones have their beginning and aliment from blood . For Physitians and Philosophers say that they have their beginning Vide 〈…〉 ni institut. anatom . p. 6. Sect. 5. 〈◊〉 . 〈…〉 an 〈…〉 1616. from the grosser seminall parts , and their aliment from blood , or marrow , or both .

Thirdly , I deny that any spirits reside in separated blood , my reason is already given in my answer to the fourth objection . To which I farther adde , that Casman is so confident in this , that in parts separated from the body , remaine no spirits , 〈…〉 th Casm . Angelog . parte 〈◊〉 . c. 21. p. 605. that he saith , the very Divell cannot beget or conserve any spirits in them .

Fourthly , I deny that the soule resides after any hidden manner in the spirits . The Stoickes indeed held that the spirits were vinculum anima & corporis ; & so the soule may be after a kind in the spirits , as that which is bound is within the teather . But the Peripateticks & Divines deny this as needlesse . For seeing the body is generated for the soule , and the soule created for the body , and both make the totum compositum , what need these any bond to fasten them together ? There is a reciprocall desire of comming together at first , and endevour after the union , so to keepe together . The spirits indeed are the instruments of the soule , by which it worketh : and when these instruments 〈◊〉 , the worke failes , and the soule , the worke-mistresse takes her leave , not because she is hid in the spirits , as the contiuent to abide in , but because she wants the spirits as her instruments , to worke by . For the is corporis organici actus seu 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the act and perfection A 〈…〉 ani 〈…〉 l. 2. 〈…〉 . of the body ; not onely for that shee gives the body act and being ( as Aristotle defines it ) but also because she gives the body action during the being : As Tully not improperly interprets it . Now M. T 〈…〉 . T 〈…〉 nl . l. 〈◊〉 . then as the workeman cannot be said properly to reside in his instruments , but rather the instruments in the workeman ( because as Logicians 〈…〉 r. System log . l. 1. c. 15. p. 13 3. speake , tota instrumenti vis in usu consistit : ) So the soule cannot in any kind depend on , or reside in , the spirits her instruments , but the spirits on the soule . Therefore as the Axe must not boast it selfe against the hewer , nor the Saw magnifie it selfe against the shaker , Esay 10. 15. No more must the Doctor set E●r 〈…〉 . up the spirits against the soule to be her upholder , from whom they have all their being and operation .

Fiftly , I deny Master Doctors carrier , viz , his direct invisible line , carrying the sanative vertue so many miles from the weapon to the wound . Surely this is Tom Long the Carrier , who will never doe his errand . But the Sunne hath his beames a true messenger betwixt Heaven and earth : and so this Salve betwixt Weapon and Wound . O incomparable A● . T. Ci 〈…〉 nat. deo 〈…〉 l. 2. comparison ! Tully saith , the Sunne is called Sol quasisolus , as having no peere , no creature working like it . But the Doctor , like another Archimedes , can by his Art make one working by sending forth beames like it .

Sola Sophocleo tua carmina digna coth●rno ! Virg. Eclog. 8.

The Sunne beames , the Messenger betweene Heaven and Earth , proceed of the light of the Sunne , in whom is such innate light , that he is the fountaine of light . But what light hath this Salve to send forth radiant messengers ? The Sunne , and the rest of the celestiall bodies , is ordained by God and Nature , to worke upon the terrestriall by light or beames , motion and influence . Art immitates Nature . But what Art hath in this kinde ouertaken Nature ? The Sunne is a Gyant , saith David , Psal. 19. 5. many degrees , even 166 , Psal. 19. 5. bigger than the earth , as the Astronomers collect , and so may by proportion worke on it . The Sun is Vide Comment. lac. Christmanni super Alphraganum , citat Kecker in Astronomi● . Psal. 19. 6. the eye and visiter of the whole world , there 's nothing hid from it , saith the Psalmist , Psal. 19. 6. and so by his presence is within the sphere of his activity . The Sunne is above , and so sends downe in a direct line , his beames without hinderance . But this Vnguent hath no proportion : 't is little in See Mem. 1. Art. 1. respect of the Patient ; it hath no presence or contact with him ; It must worke in a laterall oblique line , and so is subject by interposed bodies to bee hindred . A little fire cannot burne or heat a great body , at a great distance , in an ascendent direct line ; much lesse an oblique , many other bodies being interposed . No more can a little Salve worke naturally on a Patient at a great distance , when many other bodies are interposed . The line and the ayre carrying it so long a journey , will be hindred and stopped ; if not altered and changed . The line and his carrier the ayre may be stopped and hindred , not onely by moving intervening bodies , which may give place againe to the line and ayre when they have cut and crossed it , as the Doctor instanceth in the cutting of the ayre with a sword , and the re-union after the blow is ceased , and the re-union of the line of Dyers water cut with a Boat ; but also it may meet with stationary immoveable bodies , as wals , woods , houses , castles , townes , cities , fiers , seas and waters , which will not give place to the Doctors line , though it were as strong as an halter . How then shall this line be carried thus intercopted ? It must either penetrate the bodies , or shun them before it comes at them , or when it comes at them , glyde in a laterall course by them , or per saltum , ascend in a transcendent course over till it comes beyond them , and then betake it selfe to its old course againe . Penetrate them it cannot : Nature abhorres vacuity and penetration . Avoyd them before it comes at them , it cannot neither . To avoyde hurtfull things , is an act either of reason , sense , or naturall instinction . This Carrier the ayre hath neither of these to goe his journey . Not reason , it is not rationall . Not sense , it is no sensible creature . It hath not naturall instinction to shunne any place . Ayre filleth every place ( without exception ) not filled A●●st●● . de Gen. l. 2. c. 3. Natura nihil agit per saltum . Tastat . in l. cvit . c. 17. q. 7. with some other body , saith Aristotle . Glyde by or leape over these bodies it cannot . And Mr. Dr. saith , this line is a direct invisible line . It must then goe point blancke , ( as we use to say . ) If it glance a skew , or leape over , and make an angle , then the rectitude of this line is broken , and Mr. Doctors reason is broken also . Besides , the carrier failing , the line , the portadge must needs fayle also . And the ayre the carrier may fayle , by being changed and altered into an other body . For See Aristot . de Ort , & Inter. c. 4. 〈◊〉 25. ayre and water are symbolicall elements , such as are easily transmuted into the substance of each other . The ayre when it comes into moyst and vapourous places , ( Robertus de Fluctibus ) or when it meets with glabritious and terse bodies , as polished iron ( like Mr. Doctors weapon ) stone , glasse , &c. ( as experience teacheth ) is turned into water . Or the ayre in a long journey may be turned into one of the other elements . For ayre may bee changed into fire , commodissimè & parvo momento , saith Scaliger , fitly and in a short time , and it may become Scalig. de subtil . exer. 16. Sect. 1. earth also , though not so easily by vicissitude and often changing , seeing there is ( as Keckerman Kecker . System . Phys. l. 2. c. 9. Theor. 4. speaketh ) Elementorum transmutatio circularis , a circular transmutation of the elements . Now then unlesse the Doctor can secure his carrier , that part of the ayre which carrieth his invisible line , from transmutation ( the ayre onely being his carrier ) his carrier will faile , and bee sit to goe of none but a dead mans errand ; & so Mr. Doctors line will faile , the Cure fayle , and the reason fayle . Neither if the line should not fayle , but the carrier truly doe his message , and carry it from the weapon to the wound , can the Cure bee done by sympathy , betwixt the blood residing on the weapon , and that in the body . The one is warme , living by the vitall spirits , the other cold and dead by the losse of them . The one is blood in his persection , the other in corruption , the one properly , the other equivocally . And what actuall sympathy or correspondency is there betwixt heat and cold , perfection and corruption ? Blood in their living fountaines may sympathize . The plague and other sicknesse is apt to runne in a kindred or blood , because of the similitude . Were I perswaded of the artificiall incorporation of the warm blood of one man with anothers , I might in time be brought to beleeve a sympathy ( and also the Doctors nancius inanimatus ) See D. Flud . ubi supra . because of the life in it , either by some sparke of spirits by the warmth detained , or by union acquired : but that cold , dead , dry , corrupted blood , out of the body should smpathize with moyst , warme , living , perfect blood in the body , seemes to mee such a paradoxe , that I thinke I shall not beleeve in whilst I have blood in mine owne body . But the Doctor proves it by the example of blood sucked by the Divell from Witches ; which remaining with the divell , & sympathizing with the blood in Witches bodies , changeth their nature , and makes them become maligne and diabolicall ▪ O profound example ! Non valet exemplum quod litem lite resolvit . Keeker . Syst. ● log l. 3 〈◊〉 . 4.

Here Master Doctor closely conveyes a ground for his Argument , which neither true Philosophy nor Orthodoxe Divinity will give us leave to assent to . The Witches blood remaining with the blood-sucker the Divell , sympathizes with the blood in the Witches body ? How can this be ? How can blood , a substance corporeall , remain with the Divell a spirit and incorporeall ? I smell a Rat. I know the Doctors intent . He would leade us into Apuleius do Deo Socratis . Theup . Academ contemp . l. 6. c. 4. See Pet. Gassend exercit . epistol. in ●lu●danam Philosoph . parte 3. c. 13. p. 121. the errour of Plato as Iamblicus , followed by Apuleius and Theupolus , who hold that the Divels have tenuia corpora , tenuious and slender bodies ; for the Doctor who impiously attributes composition to God , dares falsely ( though it be a sinne to be ▪ lye the Divell ) attribute corporeity to Divels . The contrary of which , that they have no manner of bodies , is the tenent of the Church . And the truth of it may be manifested foure wayes .

viz. the authority of 1 Scriptures . 2 Councels . 3 Fathers . 4 Schoolemen .

First , Scripture teaches that the Divels have no manner of bodies . We wrestle ( saith Saint Paul ) not against flesh and blood , but against spirituall wickednesse ( or wicked spirits in high places , Ephes. 6. 12. And Ephes. 6. 12. indeed living bodies may be touched and handled ; therefore Christ said to his disciples when they were terrified and affrighted , and supposed that they had seene a spirit , Luke 24. 27. Handle mee , Luke 24. 37. and see , for a spirit hath not flesh and bones , as yee see me have , vers . 39. But Divels cannot be handled , therefore Divels have no bodies . Besides , our Saviour Ibid v. 39. Luke 8 30. cast out a legion of divels out of the possessed , 〈…〉 h. Casm . Angelog parte 1. c. 3. pag. 65. Luke 8. 30. A legion is sixe thousand , saith Casman and others . Now sixe thousand divels could Minsh●i Dictionar . pag. 271. num. 7666. not really and substantially possesse one man ( as a Pilot doth the ship , being the externall mover of it ) if divels were corporeall .

Secondly , the second Lateran Councell ( held at Lateran in Rome , anno 1●●5 . in the time of Innocent the third , where were present 1284. Prelates , besides Ambassadors from the East and Westerne Barthol . Caranza , summa Concil. Lateran . Can. 1. p. 240. Emperours , and from the Kings of Hierusalem , England , Spaine , France and Cyprus ) rankes it amongst the Articles of Faith , that we are to beleeve : That God created some creatures corporeall onely ( as stones , De. Basil . Hom. ● . quod Deus non est author malorum . Gre. Nazian . in Nat. Dom. Chrysost. in Math. Hom. 44. mettals , &c. ) some spirituall onely ( as Angels good and bad ) and some of a common and middle nature , participating of both , as men .

Thirdly , the Fathers teach the incorporeity of Angels , both celestiall and infernall . As Saint Basil , Gregory Nazianzen , Chrysostome , Gregorius Magnus , Cyrill , Theodoret , Venerable Beda , Isiodor , Damascen , &c. Gregor. Moral . lib. 4.c . ● . Cyrill Sent lib. in Ioan. c 11. Theodor. contra Graecus . lib. 3. Beda de●●●…ment Pu●●●… . l. 1. Isiodor de sum . Po●o . c 3. Damasc . orthod fide●… . 2. c 3. Hurtad . de Mend. Pkilostom . 1 de Animâ disp. ● . Sect. 4. quid . sit corpus & spiritus . Lod. Vives in Com. in August . de Civi●… . Dei . l. 15. ● . 23. In very deed , Origen , Tertullian and Saint Augustine seeme to incline to the contrary , as that the Angels are corporeall substances . But Origen was a Platenist and followed his Philosophy too much , wherby he brought himselfe into many errours in Divinitie , amongst which this is one , wherein we leave him . And for Saint Augustine that incomparable Father , there are three opinions concerning the verity of what he held in this point . Some say he did somewhat incline to this opinion : So Hurtadus de Mendoza . Others say that it cannot be denyed , but that he was absolutely of this opinion : So Lodovicus Vives . Lastly , others say , that he delivered not this opinion as his owne dogmaticall tenent , asserendo , maintaining it , but recitando opinionem aliorum , as the opinion of others reciting it . So Thomas Aquinas and Durandus Aqum parte 1 quaest. 51. 〈◊〉 ▪ 1. Durand Sent. l. 2. dist. 〈◊〉 ▪ q. 1. resp. ad pr 〈…〉 . Casm . Angelog . parte 1. 〈◊〉 . 4. Estius in Sent. l. 2. Sect. 3. pag 98. l●t . C. de Sancto Portiano . But Casman , Estius , and other Schoolmen excuse both Saint Augustine , Tertullian and other Fathers ; that they delivered not this opinion positively , but comparatively in respect of God : who is so incorporeall , that he is all act without power of future being , what he now is not : infinite ; repletively filling all places , without being circumscribed any where as man , or defined as an Angell : pure , and simple without composition of quantitative , essentiall , or integrall parts : without composition of matter and forme , without composition Sex mod● compositionis , a philosophis valgo a●●gnati . of subject and accident , without composition of power and act , without composition of kinde and difference , and without composition of being and essence . Man is not simple , but compounded ail these wayes . God is most simple and absolute , compounded none of these wayes , Angels are not simple but compounded some of these wayes . Therefore when the Fathers said that Angels are corporeall they meant it , secundum quid , non simpliciter , comparatively , and in respect of God , who is actus simplex , voyd of all composition , not absolutely in respect of themselves .

Fourthly , and lastly , the Schoolmen run in this streame , as Aquinas , Durandus , and all the rest . For Aqum . ubi supra . Durand . ubi s●pra . 〈◊〉 in Sent. l. 2 dist. 8. Sect. 1. so saith Estius , a late and most learned Schoolman . It is the common and constant doctrine of all Schoolemen , that Angels are altogether incorporcall and purely spirituall . Now then the Divels being not corporeall , how can they so retaine and incorporate the blood sucked from Witches , as to alter and change the nature of it into their nature , and that altered blood by sympathy to change the masse of blood remaining within the body ? For though it be a common received opinion , that the Diuell useth to sucke some place of the Witches body , and to that purpose either enters a true body of some creature , as the Divell in Paradice entred into the body of a Serpent to deceiue Evah , Gen. 3. 1. Gen. 3. 1. ( and now adayes appeares to Witches like Dogs , Cats , Hares , &c. ) or assumes a body of condensed thickned ayre , compacting it to the shape and colour of man : and when he hath done his errand , layeth it aside againe ( as a man doth his garment ) it being resolved into the former matter , yet this body ( because it is not united to , or long kept by the Divell ) cannot keepe the blood it sucked , but it is disposed some other way , spilt or lost , when the body is put off , and so there is no participation of the blood with the Divels body , nor of the Witches separated blood , with that in her bodie .

Besides , if there were any heate or spirit residing in the blood sucked from the Witch , the coldnesse of the Divels assumed body is such , it would streight chill and extinguish it . This Alexander ab A 〈…〉 Alexand. 〈◊〉 nial ▪ d 〈…〉 ▪ 〈…〉 . Alexandro relateth to be true , by the experience of an acquaintance of his , who touched the heele of a Divell that assumed the shape of a man , and found it so could that no Ice could be compared to it . And Cardanus ( a man conversant with spirits ) affirmeth Hieron . 〈◊〉 ●●n . de v●●●et 〈◊〉 lib. 1. cap. ●3 . the like of his owne experience , that he being touched with the hand of a Divell , found it so cold that it was not at any hand to be endured . And other examples are recited by Lavater , in his booke 〈…〉 ater of walking spirits , the first part & 15. Chap. of walking spirits : by all which it is apparant , that there can be no sympathy betwixt blood separated and the fountaine , be it the blood of Witches , or of any other person whatsoever . The Divell indeed may by compact of Witches which shall serve him , and so endevour to be like him ( as the fervant endevours to be like his Master ) or by the permission of God , stirre and excite the humours of mans body ( be he Witch or not ) inflaming his blood , kindling his choller , disturbing his phantasie , cause a malignity of Nature in him . But to doe it by a sympathy of the blood remaining with him , with that which remaines in the body , is altogether a thing impossible . And so Master Doctors argument of sympathy , and his sympathizing Salve , cannot be salved to be naturall and sympathize with reason , though he hath fetched an argument from Dyers and Lyers , from the Divell , the father of Lyers to maintaine it .

Articulus tertius .

Wherein the operations and effects of this Vnguent 3 brought by the Vnguentaries , to prove the sympathy , and to approve the Cure , are alleadged and confuted .

THose which deny a sympathy betwixt the annointed Weapon and the wounded party , may easily be convinced , by the strange operations and effects of this oyntment . For if the cold ayre come to the Weapon , the wounded party will incurre an Ague , or if the Weapon be bound hard with a coard , the party feeles it in his joynts and limbes . And the Weapon being put into the fire , the wounded parties body will be blistered . What is the reason of this , but the sympathy betwixt the Wound and the Weapon , caused by emission of the spirit of the blood ? what greater and more demonstrative evidence can be of a sympathie ?

To which I answer . This reason is no reason . Therefore I will say of it as Tully did of an unreasonable 〈…〉 ero ad 〈◊〉〈◊〉 ▪ 4. reason . Cujus rationis non est ratio , ci rationi non est ratio fidem adhibere : Where the reason hath no reason , there a man hath no reason to give credit to the reason . For there 's no sympathy betwixt See Me● . b. 2. art. 2. the Wound and the Weapon , as hath already been declared . For another substitute weapon , if the very weapon which inflicted the wound cannot be had , will doe the feat as well as that , so it be drawn through the wound . Where then is the sympathy betwixt the Weapon and the hurt , when another Weapon will doe the feat , which never caused the hurt ? Nay , a Sallow sticke will doe it ( say these Croll . G 〈…〉 ▪ & c. Vnguentaries ) if some blood of the wound bee but sprinkled on the sticke , and then the sticke be left sticking in the Vnguent pot . Nay , some have cured V 〈…〉 R 〈…〉 ●eau● . the wound by applying the Salve to the Hose , Doublet , or Shooe of the wounded party , nay , to a stoole which hath hurt a man , nay , to a stoole which never hurt him . Where is then the sympathy betweene the Wound and Weapon , when it may as well be applyed to any thing , as to the Weapon ?

Besides , this Salve is not made alike by all men . Reade Paracelsus , Cardanus , Crollius , Baptista Porta , Goclinius , D. Flud : so many severall Authors , so many severall Receits of this Vnguent . Some put in Mosse growne on the Scull of a Theefe hanged . Others say it may be of any man taken away by any kind of violent death . Others prescribe Mosse growne upon the Scull of any dead man , whether he came by his death violently or naturally . Some prescribe blood warme , as it comes from mans body . Others , blood indefinitely , whether warme or not . Some put in Oyle of Line-seeds , Turbinthine and Roses , others none . Some blood-stones beaten to powder , others none . Some put in Hoggesbraines , others none . Some wormes washed in Wine and burnt in a pot in a Bakers Oven , others none . Some Bole Armenicke , others none . Some Muske , bdelium , storax , and other Gummes , others none . Some appoint the Fat of a Bore , and the Fat of a Beare , others none . Some say the fat of the Bore , and the fat of the Beare , must be the fat of a Bore and Beare killed in the act of generation ; others however killed . Some allot Buls fat to the making of this Salve , others none . Some Honey , others none at all . I thinke it is no matter what the Salve be of . For when men goe about such unlawfull Cures , the Divell ( delighted therewith ) is ready to helpe them , so they put beleefe in the Salve , whatsoever the Salve be . For some , saith Doctor Ioannes Roberti , have performed the Cure , D. Ioan. Roberti . G●●len . Heauton . Sect. 19. ●ng . Arm. compositio . onely with Auxungia porcina , Hogges-fat . Nay , the same Doctor tels us , that he knew a Nobleman , which , having entred into a perswasion of this Cure , made his Salve of such ordinary herbes as grew in his Garden , and it performed it as well as all the mosse , mans-fat , warme blood and Mummy in the world : and indeed Cardanus reckons nine Cardanus ut 〈…〉 supra . herbes said to goe to the composition of this Salve . Where is then the sympathy ? where 's the Balsame residing in the Mosse , Mummy , and Mans fat ? Where is the Magneticall operation ? Where 's the spirit of the blood ? where the occult qualities ? where 's the invisible line carryed in the ayre ? Surely all in the Divell . Hee is all in all in the businesse , and for my part to him I leave it all .

Articulus quartus .

Wherein the Author or first Inventor commending 4 it , is shewed not to be worthy of commendations , nor in this to be followed .

THe Author or first Inventor of this rare Vnguent , was either Paracelsus or Anselmus . Both these were famous in their time , especially Paracelsus , who is an Author of such allowed authority , that he is followed almost by all Physitians . Some doe , as the Poet speaketh , Iurare in verba magistri , and following him solely , are called Paracelsians . Therefore it is lawfull to vse his Medicines , and this amongst the rest .

To which I answer , That both these were famous indeed . They were both of them infamously famous . For what both these were is already related . Surely they are gone , when they went See Memb. 1. art. 4. hence , to the graund master of such Impostures , if they did not before they went hence , earnestly repent , of this and other their magicall and superstitious operations and diabolicall Conjurations . From which evill and mischiefe , from sinne , the crafts and assaults of the Divell , and from everlasting damnation : Good Lord deliver us .

Now then , this Cure being done , neither by naturall meanes , nor divine institution , but by Magicke and an implicite compact with the Divell . It being not done by naturall Balsame , causing a sympathy by the influence of the Starres , nor by magneticall operation by emission of the radij and spirits of the blood , carrying in a direct invisible line the sanative vertue : nor by occult and hidden qualities ( because any Salve applyed to any thing which never touched the wounded body ( where the beleefe is strong ) will effect it as well as the mosse , warme blood , and other things . Seeing there are no credible Authors home for it , seeing the effects symbolize , with the practise of Witches , seeing the first Inventor was a Conjurer , familiar with the Divell : Considering , I say , all these things , it cannot be lawfull for an honest and religious man to use it .

FINIS .