Doctor FLUDDS Answer unto M. FOSTER OR, THE SQVESING OF Parson FOSTER'S SPONGE, ordained by him for the wiping away of the WEAPON-SALVE.  
Wherein the Sponge-bearers immodest carriage and behaviour towards his brethren is detected; the bitter flames of his slanderous reports, are by the sharp vinegar of Truth corrected and quite extinguished: and lastly, the virtuous validity of his Sponge, in wiping away of the Weapon-Salue, is crushed out and clean abolished.  
Bilis acutissima aceto correcta acerrimo redditur dulcior.  
PSAL. 92.7.  
Opera Dei, vir brutus & stultus non intelligit.  
The Assertion of Parson Foster and his Faction or Cabal, is this:  
The wonderful manner of healing by the weapen-salue, is diaholicall, or effected only by the invention and power of the Devil;  
But, the royal Psalmist guided by the spirit of God, saith:  
Psal. 71.18. Blessed be the Lord God of Israel, who only worketh wonders! Therefore, The Prophet pointeth thus, at these and such like enemies of the Truth.  
Esa. 5.20. Woe unto them that speak good of evil, and evil of good; which put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter; Woe unto them that are wise in their own eyes, and prudent in their own sight.  
LONDON, Printed for Nathanael Butter, 1631.   

The Contents of this Treatise.  

This small Treatise is divided into 3 Members, whereof the  
1. Taketh away and utterly disannulleth those scandalous reports which Master Foster hath in his writing most falsely and irreligiously diwlged and laid unto my charge, and withal expresseth unto the world, how unseemly a thing it is, for a man of his calling to accuse and censure his brother unjustly.  


2. Is divided into 3 Parts or Chapters: of the which the  
One, doth answer particularly unto every objection, that Master Foster doth make in a generality for the abolishing of the Weapon-Salues usage:  
Other, doth maintain Theologically the Cure of the Weapon-Salue, to be good and lawful, and proveth it by the authority of holy Writ, to be the Gift of God; and not of the Devil.  
Lastly, demonstrateth the mystery of the weapon-salues cure, by a Theophilosophicall discourse, and showeth how it is grafted or planted by God in the Treasury of Nature.    
Last, doth answer unto each particular objection, which our Spongy Adversary maketh against acertaine Treatise, expressed by me in my mystical Anatomy, for the proving and maintaining of the cure by the weapon-Salue to be natural; and no way Cacomagicall.    

Courteous Reader,  
In the absence of the Author these faults are committed, wherefore I desire you to have recourse to this following Errata, by which you may correct them.  
In the 2. first Members:  
PAge 25. line 11. for had been read be p. 41. l. 20. r. Crollius l. 21. r. Gocleni' p. 53. l. 18. f. Art r. Act p. 55. l. 13. r. Demonio l. 24. Instrument p. 62. l. 20. r. Recreantur p. 73. l. 31. r. become p. 77. l. 9 r. mare p. 78. l. 24. r. effecteth p. 79. l. 25. r. suam l. 26. exspiraret p. 87. l. 22. r. sprightful p. 88 l. 10 r. testify p. 91 In the margin against line the 11. add Eccl. 48. 14. p. 93. l., 〈◊〉. f. wings r. winds p. 94. l. 7. f. he r. the p. 100 l. 23. f. subtilitate r. subtiliate p. 105. l. 2. r. discover p. 109. l. 9 r. Pepper p. 110. l. 4. r. struck p. 111. l. 20. r of Gods p. 135. l. 16. r. heavenly p. 136 l. 19 r. laxative p. 137. l. 18. r. And l. 15 r. et te l. 16. r. diwrno p. 139. l 19 r. add so 144. l. 11. r. better  
In the third Member  
p. 4. l. 15. f. contract r. contact p. 25. l. 4. asf. and l. 8. r. doef. doth p. 38. l. 7. r. continued.  
Other literal faults the ingenious Reader w●… hope will bear withal:   

TO THE WELL MINDED and unpartial READER.  
I Did not think (Courteous and learned Reader) to have stirred up the puddle of this mine Adversary's turbulent Spirit, for a 3. fold reason, whereof the first is his insufficiency to undergo a task of so high a nature and so far beyond his reach or capacity, namely; to dive into this profound Mystery of curing by the weapon-salue: and then because my learned friends, observing his inclination unto immorality and malice (as appearing indeed more skilful to Cavil and calumniat, then to decide with gravity so weighty a controversy) gave me counsel to have patience and to answer such a manner of man with Silence: and lastly, by reason of that reverence which I bear unto his vocation, namely; as he is a minister of God's word, professing unto the world that I would endure much rather than to have the least opposition with any of that profession. But since I have perceived his indiscreet importunity to extend itself so far as to urge me beyond the bounds of patience by setting up in the night time two of the frontispieces or Titles of his book, as a Challenge, one each post of my door, and understanding of his many other undecent actions, as well by hear say, as in his public writing, wherein he hath in a Scornful and opprobrious manner laid disgraceful matters unto my charge: I have been forced, against my will, to take the person (set●…ing with my best respect aside the Parson and his habit) into my better consideration, and to examine in this my small Pamphlet the misdemeanours of his Book entitled; The Sponge to wipe away the Weapon-Salue expressed both in his erroneous doctrine touching the main subject of that manner of curing, as also his rude and unseemly carriage towards his brethren, that thereby I may as well clear myself from such immodest and unjust imputations, which with an evil Conscience he hath laid upon me, as also expresfe the Shallowness of the person in this business, which he so vain gloriously hath undertaken.  
I doubt not but as there are many who in every degree can discern an evident difference between this satirical gentleman & myself, so because I know that there are diverse of the common sort of people, who in their zeal without understanding are apt to conceive and judge amiss, then in their charity to ponder the truth of the business; I am the willinger to cope with this unsavoury Philosopher, whom I find (and I make no doubt, shall prove) fuller of windy verbosity then of solid Philosophy, or any thing else that is grounded upon firm reason.  
What shall I say unto the man, whom, unto my best remembrance, I never saw nor knew, save only by a bragging smoke of rumour, which pronounced me a far off an Anathema? The thunder which long smothered in the gloomy Cloud of report, is now broke forth the flame of his lightning affaileth me: What then is more convenient and requisite then sharp vinegar to quench it? yea, he shall find it so acute & piercing (though not with railing and calumniating edge, according unto his bitter custom, but reserving itself within the bounds of Christian modesty) that his Sponge shall not be able to drink it up or wipe it away. It shall quell the unsatiable appetite of his Salue-devouring Sponge, and squeeze or crush it so, that it shall be constrained to vomit up again that wholesome Child of nature and gentle friend unto mankind (I mean the weapon-salue) which it hath drunk or sucked up, and leave it in its wont Splendour and reputation amongst men. And lastly, it shall examine the quintessence of the Sponge-bearers self-conceited wit, and tell him, that what sometimes appeareth great, is not always the same it seemeth, but rather a shadow or blast of empty air. This is all (judicious Reader) that I will say at this time, as for the rest, I refer it to the proof in the pondering whereof I most heartily pray you that all partiality or peculiar affection being laid aside, you will be pleased faithfully to judge of this our cont oversie, and weigh every passage thereof in the just and equal balance of your best discretion.  
Your servant in a greater matter.  
RO●…. FLUDD.   

THE SQVEESING OF PARSON FOSTER'S SPONGE.  

The first Member.  
Wherein the Slanderous and Scandalous Reports, with the unchristianlike behaviour of Master Foster towards the Author, are expressed and confuted.  

CHAP. 1.  
Here it is proved out of Holy writ, that M. Foster hath done ill, in proclaiming publicly his Brother's disgrace, though it were deservedly, much more being undeservedly.  
I Esteem it no point of indiscretion in me, first to abolish and take away all such reproachful imputations as have been wrongfully laid to my charge, that with the greater courage unto my self, and better acceptance and satisfaction unto my countrymen, I may proceed unto the main business or question which is proposed by this mine Adversary.  
Unto him therefore I must in the first place turn the edge of my pen and file of speech, for as much as he, forgetting that I am his Brother in Christ, and his Countryman, yea, and not differing from him in Religion, should so far neglect the Precepts of the Prophet David, our Saviour Christ, his Spiritual Master, and his Apostolical followers, as slande-rously and void of Christian modesty (most requisite unto a person of his divine calling) to publish unto the world (although it were deservedly, much less against the grounds of Truth and rules of justice) the weakness and imperfection of his Brother.  
The Kingly David therefore saith: Thou givest thy 
Plalm. 49.  mouth to evil, and with thy tongue thou forgest deceit, thou speakest against thy brother, and obiectest slander unto him, therefore art thou in darkness because thou hatest thy brother; whereby the Psalmist doth in express terms argue, that the man who calumniates his brother, and accuseth him spitefully, is a child of this world, an imp of darkness and not of God, the Creator of us all.  
This is also evidently expressed by the Apostle 
●…ame 3.  james, when he maketh a difference between that wisdom, which is from above, and that which is from beneath, in these words: If ye hau●… bitter envying and strife in your hearts, rejoice not: neither be liars against the Truth, for this wisdom descendeth not from above, but is earthly, sensual and devilish: For where envying and strife is, there is sedition and all manner of evil works: But the wisdom that is from above, is first pure, then peaceable, gentle, easy to be entreated, not judging, and without hypocrisy, etc. here the Apostle showeth, that the bitterness of heart, and envy, and lying against the Truth, is earthly, sensual and diabolical. Now I leave it unto your upright consideration (unpartial Reader) to judge whether this our brother be not in his writing bitter against me and many other of his brethren (I will not say envious and contentious) I pray God he be not proved also a Liar against the Truth, in holding this proposed question affirmatively: I fear that in the end it will prove so: for Verity herself, frowning at the action, is ready to enter the lists in her own def●…nce. Nam fruetur in aeternum Veritas Trophaeo quod fixit ipsa: Verity in spite of all worldly opposition will for ever enjoy the Trophy of her victory, which from all beginnings she hath erected and established.  
But perchance Master Foster will deny and renounce all brotherhood, that may be between us: But he shall find that these our Saviour Christ his Words do expressly confute such his Assertion: Fratrum vestrum quisque quare despicit, cum unus sit Pater 
Marth. 13.  & Conditor? Why do every one of you despise his Brother, since there is but one Father and maker of all. And the Prophet speaking to the same purpose saith: Ab eadem Petra excisi estis: All of you are cut out of one and 
Isai, 51.  the same Rock.  
Thus far I have spoken with the mouth of the Prophets, our Saviour, and his Apostles. But mine Adversary will reply and say, that Doctor Fludd is a Magician, and hath maintained a damnable and diabolical action, namely, the Curing by the Weapon-Salue to be good and lawful, and therefore by warrant of Scripture he ought sharply to be told of it, etc. I answer, That from this objection may arise a double question; whereof the first is, Whether the assertion of our adversary be true or false? and then, whether it be a brotherly part, first to diwlge it, though it were true indeed, unto the ears of the people, before he hath admonished his brother in private of his error. Touching the ground or scope of the first, namely, whether, according unto his assertion, I am a Magician or no, it shall be fully discussed in the third Chapter of this present Member, where I make no doubt to prove to each well-minded person (and that to the burden of my rash accuser's conscience, if he have any) that he is justly ranked and numbered amongst those, at whom the Prophet David, our Saviour CHRIST, and the Apostle james have aimed in the places above mentioned. As for the second, our Lord JESUS resolveth it in these words: Si peccaverit in te frater tuus, vade & corripe eum inter te & ipsum solum; si te audiverit, 
Marth. 18.25.  lucratus es fratrem tuum: If thy brother hath trespassed against thee, go and tell him his fault between thee and him alone: if he hear thee, thou hast won thy brother, etc. whereby it is apparent, that mine Adversary hath not dealt with me as one Christian ought to deal with another, for as much as he hath violated the Precepts of his Master JESUS CHRIST in this point, and therefore this his misbehaviour can no way be excused.   

CHAP. II.  
Here the Author answereth to some extravagant passages which his Adversary doth, partly in his merry mood, and partly in a Calumniating manner, object against him.  
MY reputation doth a little engage me to answer certain extravagant passages, which our Sponge-bearing Author maketh against me; As for Example.  
Doctor Fludd (saith he) hath writ in the defence of 
Foster p. 38;  the Weapon-Salue, well he may, he 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 Gun before the Gown, the Pike before the Pen.  
(Good Reader) observe this unreasonable jest; rather 
Fludd.  than sit out, the Gentleman will pick straws, or play with a feather. What? Not one word with reason, nor yet any Syllable in good Rhyme, but all upon the Letters G. and P? An excellent argument of a simple wit.  
But touching that which seemeth most material in this pretty discourse, I will answer with the like objection unto that of our conceited Master of Arts: He would seem to teach me that the Armiger or Esquire ought to be set before the Doctor being that there is a question, whether a Knight or a Doctor should challenge the first place, and therefore (saith he) the Esquire was ill placed before the Doctor, being that the Doctor is the better man; verily I think that it ought to be so, and yet nevertheless, it is certain that now adays a reasonable Esquire thinketh much to yield place unto a Doctor: But this is not to our question. He seems to accuse me because I say, Robertus Fluddus Armiger & in Medicina Doctor: Robert Fludd Esquire and Doctor of Physic. I will answer and pay him with his own Coin. Why doth he put the Master of Arts before the Parson or Minister, being that the Minister is the better man, by reason of the Sanctity of his Vocation. Hereupon it is that a Doctor of Divinity, though of a latter standing, taketh place of a Doctor of Physic who had his degree before him. Again, Why doth Master Foster in his Dedicatory Epistle put the Baron of Wing before the Viscount of Ascot, and the Viscount of Ascot before the Earl of Carnarvan? And lastly, why doth he Pag. 38. term me Master Doctor, setting the Master before the Doctor? Verily, our wise brother finds a mote in mine eye, but will not look upon the beam in his own. And now I will express the cause, why I put the Esquire before the Doctor. It is for two considerations: first, because I was an Esquire, and gave arms before I was a Doctor, as being a Knight's son: next because, though a Doctor addeth gentility to the person, who by descent is ignoble; yet it is the opinion of most men, and especially of Heralds, that a Gentleman of Antiquity, is to be preferred before any one of the first Head or Degree: And verily for mine own part I had rather be without any degree in University, than lose the honour was left me by my Ancestors. Thus far I have thought fit to satisfy the Gentleman in his humour, wondering at nothing more, than that he should leave the main matter, to snarl at my gentility. Would he think it decent in me to revile him for his lowness of birth or ignobility? For I know what he is: God forbid such an absurdity should come from my pen, much less to upbraid him with his gentility, if he were a Gentleman indeed.  
In another place he inveigheth bitterly against me in this manner:  
The Doctor, who impiously attributeth composition unto 
Foster p. 48.  God, dareth falsely to attribute corporalitie unto Devils; the contrary of which, that they have no manner of bodies, is the tenant of the Church.  
I see that our Master in Arts is scarce in this matter 
Fludd.  his Art's master: he talks with Mersennus the Friar his tongue, and therefore is but Mersennus his Parrot; wherefore as I have answered him in Latin, so will I partly in the same sense satisfy this importunate Author in English; not with impious terms, according to his custom, but modestly. Mersennus maketh it an impiety in me to say, that God filleth the heavenly Spirit of the World: whereupon he concludes and saith, Facit proinde Deum compositionem cum hoc spiritu aethereo; he therefore maketh God a composition with this aethereal spirit. My answer to him is this, that the incorruptible spirit of the Lord is in all things, as Solomon au●…rreth. And Saint john saith; All things were made by the Word, and without it nothing was made; in it was life, etc. And again, 
Wisd. 12-1.  He filleth the heavens and vivifieth all things. What? And must I therefore attribute composition unto God, or do I make God part of composition? No verily; forasmuch as God in his essence is indivisible, and therefore he cannot be a part in composition; but he is said to be in all, and over all, as he is the Catholic Actor of life, whereupon the Apostle teacheth us, that he vivifieth all things, and therefore he is said to be in the spirit of the world, and also without it, no division of his divine Essence being made. So also it is said, that in God we live, move, and have our being: and yet God is not in us as a part in composition, but as an eternal Actor in compositions; not mixed, but mingling the composition, in number, weight, and measure: that is, tempering and uniting every particle, as it were with the glue of perfect love and harmony. And to this purpose it is said in job, Sicut argillam fecisti me. Nun sicut lac fudisti me, & tanquam caseum coagulasti me, cute & carne induisti me, ossibusque & 
job. 10.9.  neruis texisti me, cum vita benignitatem exercuisti erga me, & visitatio tua conseruavit spiritum meum? whereby it is evident, that God is the compounder in man's composition, but not a part of it.  
To conclude: I have answered this point more at large in that Reply I made to Gassendus his Retection of my Philosophy, where I prove that the virtue of God is in every thing, as it composeth all things. But if I had said that God entered into composition, was it so impious a thing, when the Scripture averreth that the Word was incarnated? I am too long in proving that, which Master Foster taketh barely out of the Friar's mouth, but knoweth not, what either he, or I mean thereby; as for the devil's corporalitie, I will prove it elsewhere.   

CHAP. III.  
Wherein the Author is wrongfully accused, by his discourteous homebred Adversary of Magic, and afterwards by his foreign opposites, though of a contrary Religion, is excused and cleared from that crime.  
IT is no marvel, though mine Adversary doth rashly and unjustly wound a man's Reputation, who differeth from him in Profession or Vocation, being that his Satirical or Cynic passion will not spare such learned men, as are of his own calling or habit: for if you will be pleased to read and observe his Dedicatory Epistle, you shall find there, that he (partly, as it seemeth, being moved thereto by En●…ie at such as are in a better way of preferment than himself, and partly to insinuate and beget a better opinion and liking in his Patron) inveigheth in these very words against some of his own Coat; nor am I (saith he) of their mind, which to become great by being accounted good Preachers, preach not above twice, or thrice a year, and then lay all their strength on their Sermon; my resolution is otherwise, I will read much, write somewhat, and preach often.  
Lo, how he condemneth others, and praiseth himself; yea, he doth not stick in his Epistle to the Reader, to snarl against his Superiors in the Church, because they do not stop his mouth with a good Benefice or Church-living, considering his great deserts: yea, and seem to calumniate them, and lay Simony unto their charges, his words are these:  
Shall any man for my boldness think to sit upon my skirts? Let those know, I esteem myself infra invidiam, I cannot have less in the Church, unless nothing; and if they shall endeavour to keep me still low, let them know I look for no good from them, that envy at my end●…auours to do good: if I sit panting on the ground, I will not refuse to be fed with Ravens to keep me alive with Elias, but I look not to be lifted up by any, but by Eagles; Heroic spirits, Men fearing God and hating Simoniacal covetoustnesse.  
He scorneth to be raised by his Superiors in the Church, and expects only to be raised by Eagles, Heroic Spirits, namely, by such as his noble Patron is, in whom is no Simoniacal covetousness, as who should say, that in others there is Simoniacal covetousness, etc. What therefore can I expect from his outrageous pen, but slanders of witchcraft, Magic, and such like abominations? What less can I appear in his sight than an anathema, one (I say) abandoned and accursed unto the Devil. His scandalous texts are these:  
Doctor Fludd hath had the same censure passed on him, 
 and hath been writ against for a Magician, and I suppose this to be one cause, why he hath printed his Book beyond the Seas: Our University and Bishops are more cautelous (God be thanked) than to allow the printing of Magical Books here.  
Surely, D. Fludds very defence of the Weapon-Salue 
Again  is enough to make it suspected, himself being accused for 
2. Pag. 38.  a Magician by Marinus Mersennus, with a wonder that King JAMES (of blessed memory) would suffer such a man to live and write in his Kingdom. But if to be accused were to be guilty, who could be innocent? Master Doctor hath excused hims●…lfe in his Book entitled, Sophiae cum Moria certamen (cuius contrarium verum est, saith Lanovius) etc.  
here (Gentle Reader) you may see him pull off 
Fludd.  his hood of simplicity or feigned veil of sanctity, which he professed in his Epistles, and discover ●…he malice and envy of his heart against me: In the first place therefore, for the better satisfaction of my Countrymen and friends, I will express the cause, why I touched the superstitious Magia, or Magic of the ancient Ethnics. My scope was and ha●…h been to write aswell the natural discourse of the great world and little world, which we call Man, as also to touch by way of an Encyclophy or Epitome all Arts, aswell lawful, which I did commend, as those which are esteemed unlawful, which I did utterly condemn, as superstitious and of little or no probability at all; among the rest where I came to speak of the Arts, which belong unto the little world or Man; I mention the Science of Genethlialogie, which treateth of the judgement of Nativities, wherein I produce the great dispute which did arise between the two famous Philosophers Porphyry and jamblicus, whereof the first did hold that a man might come to the knowledge of his own Genius or good Angel by the Art of Astrology, namely, by finding out the Planet and Nature of his spirit, that was Lord of the eleventh house, the which by the Astrologians was for that cause called Bonus Daemon or the good Angel. But jamblicus his opinion was, that a man had need of the Assistance and Knowledge of a higher Spirit, than was any of those which were Governors of Fatality, namely, of such Intelligences as were ascribed to the rule and direction of the seven Planets: wherefore I did thereupon express the superstition of the Ancients with the Impossibility thereof, that thereby I might the better descry it & make it the more ridiculous to wise men. I then suspecting the captious Natures of some envious persons, did there make an Apology, to excuse myself and to show the vanity of the thing, and how full of idle superstition it was, and to show it to be only Imaginary. But I seemed there to consent with jamblicus, averring with him, that without the Revelation of that high and heavenly Spirit, which was granted unto the Elect, none could come to the familiarity or knowledge of his good Angel. I prove it out of many places of Scripture: Lo, this is all! Now judge (all ye that are unpartial and truly learned) what an offence was here to decide according unto my power, that great Controversy of these two notable and eminent Philosophers, which hath stuck and been undecided even unto this day, being that I in the conclusion ascribed the whole Glory unto that sole and only Spirit, which is the Prince and Lord of Angels and Spirits: I professed to write generally of all, but as I went along, I distinguished the good from the evil, that men might the better beware of, and refuse the one, and make choice of the other. Now therefore, that I have expressed unto you the ground, why this our Critic and his CynickeMaster the Friar Mersennus have slandered me with the Title of a Magician: I will proceed to the answer of every member of his frivolous objections.  
Doctor Fludds defence of the Weapon-salue is enough 
Foster.  to make it suspected.  
And why I pray you? 
Fludd.   
Marry because he himself is accused for a magician by 
Foster.  Marinus Mersennus.  
The conclusion is much like the capacity of the 
Fludd.  concluder: Doctor Fludd is suspected for a Magician: Ergo the purge of Rhubarb which he prescribeth, or rather any point in Philosophy or Physic, by him maintained in writings, is Magical. Non sequitur argumentum: So Roger Bacon is accused for a Conjurer, and a Magician Ergo the Perspective or Optic Science, he writeth of, is devilish and Magical, or at least wise to be suspected.  
I but this Salve hath a Cacomagicall property in it, 
Foster.  for it healeth a far off, and not per contactum.  
So doth Bacon's Optic make us to see the Images 
Flood.  of live men to walk in the Air, and it is said, that by his Art he made an Apparition of a man to walk from the top of Alhollows steeple in Oxford, to the top of S. Mary's: Surely these optical conclusions must be Magical, and not by natural reflection of glasses, because these are utterly unknown to M. Foster and his adherents, and consequently are to be condemned as diabolical. But to come to the purpose; M. Foster if his eyes had been so favourable, and his will so charitable, as to have looked on my answer to Mersennus in the defence of that point, before he had judged, he would without doubt, aswell as hundreds of other men, whereof some are Churchmen, of no mean rank, and many Doctors of Physic of excellent learning, have averred, that D. Flood had answered Mersennus so fully, aswell in that accusation, as all other points laid by him unto his charge, that he could not be able any way to reply against it. And it is well known here in England to such as have been conversant beyond the Seas, that the sufficiency of my answer hath so satisfied the learned, aswell in Germany as in France, that he hath been by them much condemned for his slanderous writing, and esteemed of but meanly for his small learning and indiscretion. Now the ground of his malice unto me was, for that he having written of the Harmony of the World, and finding that a Book of that subject set out by me, was very acceptable to his Countrymen, he invented this slander against me and my Harmony, that thereby he might bring his own into the better reputation. But what did I say? That he was accused and condemned for that his slander by some in France, yea, verily his dearest companion, who by reason of his insufficiency, was easily persuaded to take his cause in hand, and to answer for him, I mean Peter Gassendus, his friend and Champion, chideth his Mersennus, for such his uncivil and scandalous reports against me in these very words: Ac Zelus quidem quo tu Mersenne evectus es 
Gassendus fol. 9  commendari cum debeat, attamen telatere non potest, quin admodum durum sit viventi in Christiano orbe appellari Cacomagum, Haeretico-magum, foetidae, & horrendae Magiae Doctorem, & propagatorem, audire, non esse ferendum huiusmodi Doctorem impunè, provocato Principe, uti de illo poenas sumat, minisque etiam adhibitis, eundem propterea brevi submergendum fluctibus aeternis, etc. ut nihil dicam de Atheismo atque haeresi quam tu quoqne obijcis Fluddo. Haec nempe sunt, quae Rufini, aut D. Hieronymi irritare patientiam potuissent. Alter enim cum patientiam requirat in caeteris: qui vel tamen unius Haereseos crimen ferat, aut dissimulet, hunc clamitat non esse Christianum; Alter verò, nolo (inquit) nolo in suspitione Haeresios quenquam esse patientem. Quid fecissent in crimine, seu suspitione, aut Atheismi, aut Cacomagiae?  
These are the very words of Mersennus his chief friend, which I interpret thus: And although (my Mersennus) the zeal wherewith you are moved against Fludd is to be commended, nevertheless you cannot be ignorant, how grievous and intolerable a thing it is unto any man that liveth in the Christian world, to be called a Witch, or evil Magician, a Hereticke-Magitian, or a teacher, or divulger of foul and horrible Magic: and that such a teacher is not to be suffered unpunished, also to provoke the King or Prince to punish him, and besides all this to threaten him; saying, that for that cause he should be drowned or drenched in the eternal, Lake and so forth. Besides the Atheism and Heresy, which also you object and lay to Fludds charge. Verily, these are things which would stir up the patience of Ruffinus or S. ●…erome, whereof the one when he requireth patience in other things, yet he concludeth, that he which can bear or dissemble with the offence of one heresy, he crieth that such a man is no Christian: The other saith, I will not that any man should be patient in the suspicion of Heresy; much less to be accused or suspected of Atheism or naughty magic.  
In which words our English world may discern first, how this my honest dealing and moral foreign Adversary doth check his uncivil friend, whose part he undergorth, for his immodesty and small discretion: and next doth teach my homebred Adversary a great deal of manners or behaviour in writing against an Adversary; namely, not to contend with foul and scandalous language, but with acute arguments, and those to the purpose, armed with the truest reasons of Philosophy: Doth not Master Foster blush now to see his mighty and magnanimous Author Marinus Mersennus checked by his judicious friend, whom he himself hath elected, aswell for Vmpeere as Stickler in his cause? Yea, and a chief Champion to defend it, for calling me unjustly a Magician and other misbeseeming names? Yea, is he not ashamed, if he hath any, to choose out a lying and false Author for the propagating of his Brother's slander? If this be not so, ask Gassendus.  
But he will no doubt reply, that this speech of Gassendus to Mersennus doth not take away for all that the suspicion of Magic from Doctor Fludd, though he reproveth his friend for using him with so rough terms: To which, for his better satisfaction, I produce this other place out of Gassendus his Reply against me, in his friend Mersennus his behalf:  
This is the Title of his Chapter, 
Gassendus fol. 144.  being the 20.  
Adlibri tertij Caput primum. Depulsa Fluddo Atheismi, Haeresios, & praesertim Cacomagiae suspicio: (that is) To the first Chapter of the third Book, wherein Fludd is cleared from the suspicion of Atheism, Heresy, and especially of Devilish Magic.  
He speaketh thus by way of Counsel to Mersennus.  
Restat suspicio Cacomagiae, de qua praesertim quaestio haec est, veruntamen non uti ipsum Diabolicis illis artibus, argumento mihi est, quod Diabolos esse non credit (aut non videatur credere) quales nos vulgo intelligimus à Cacomagis usurpari. (that is) There resteth now the suspicion of Euill-magicke, of which especially the question is made, but this is an evident argument unto me, that he is no such Magician, because he doth not believe (or at least wise maketh semblance not to believe) that there are such Devils as we imagine to be familiar with Witches.  
Let Master Foster therefore see, upon what ficke foundation he hath laid the false and malignant slander of an Euill-Magitian on me. But alas! I smell a Rat (for I will use his own witty phrase) he careth not how he may disgrace any one, so that he might thereby the better serve his own turn. Because I have produced in my Mystical Anatomy a natural reason for the Weapon-Salue, which he neither can, nor, for all his poor reasons expressed in his Book, shall be able to refel, therefore, forsooth, I must be numbered amongst the Magicians. And wherefore? Marry because Mersennus hath given the same censure on me. And who is Mersennus? A railing Satirical Babbler, not able to make a reply in his own defence, and therefore being put to a Non plus, he went like a second job in his greatest vexation to ask Counsel of the learnedst Doctors in Paris: And at last for all that, he fearing his cause, and finding himself insufficient, procured by much Entreaty his friend Peter Gassendus to help him, and called another of his friends unto his assistance; namely, one Doctor Lanovius a seminary Priest, as immoral as himself, and one that professeth in his judiciary Letter much, but performeth little. And in good faith, I may boldly say, that for three roaring, bragging, and freshwater Pseudophilosophers, I cannot parallel any in Europe, that are so like of a condition, as are Mersennus, Lanovius, and Foster: all three exceeding terrible in their bombasting words, imagining to quell and make subject unto their thundering braves the stoutest Scholars of Europe, if they cared for them, and did esteem them more than Bugbears to scare away Crows or frighten little Children. As for Peter Gassendus I find him a good Philosopher, and an honest and well conditioned Gentleman, just aswell unto his Adversary as friend, not passing beyond the bounds of Christian modesty, but striking home with his Philosophical arguments, when he seeth his occasion.  
Mersennus his words in his Epistle to his Patron (wherein he seeketh aid of this his friend Peter Gassendus) are these, translated in English as near as I can.  
After I had communicated with the Counsel of all my learned friends, they being heard, I would also ask counsel of my friend Gassendus, who departed into Germany a while since, I did pray and beseech him, that he would seriously write back unto me, what he thought of Fludds works: for I did conjecture that he by reason of the curiosity, which he had to attain unto every kind of Philosophy, would for a certain penetrate also into this Philosophy, under which, Fludd doth hide his impieties, etc. Thus you see, that this good Friar confesseth that he understood not Fludds Philosophy, and therefore was fain to pray Gassendus to assist him, which when Gassendus to his power had performed, with unspeakable joy he uttereth these words:  
Behold, when Fludd in answering me would hide himself under senses of Scripture, as lurking holes; my Gassendus hath so brought him out of them, and so discovered his Cabal, that I think myself satisfied with this discovery only.  
See here Master Foster, the cravenly & cowardly Friar, whom you take for your Author and Master: And well you may, for like Master, like scholar. judge you therefore (worthy Reader) whether this man's slanderous reports be not propped up with a sound piece of flesh. A worthy Philosopher to challenge the field, and request other men to fight for him. As for Lanovius, he acknowledgeth that Mersennus hath earnestly sought his assistance also in these words: 
Out of Lanovius his Epistle to Mersennus.  
I cannot but approve your counsel in taking the judgement of other men, which is, that you should not rashly precipitate yourself in your own cause; you have also esteemed me to be fitly numbered amongst those which you have made choice of for this business. And verily your case is to be lamented; the which for your dignities cause I cannot suffer: I will not suffer my suffrage to be wanting unto you, etc.   
These therefore are two Champions, that are come into the Philosopher's Camp or field with their friend Mersennus to tug and wrestle with me: I have (I thank my God) fully answered them already, and mine answer is at the Print, and I would that Master Foster had a better pate and capacity than he hath, to make a fourth in the Reply: The more the merrie●… For as truth conquereth all things, if she be with me I fear no colours, But to proceed with our Text.  
Marinus M●…rsennus (saith Master Foster) doth wonder, that King JAMES of blessed memory would suffer such a man to live and write in his Kingdom.  
To this I answer that King james of everlasting memory for his justice, Piety, and great Learning, was by some Envious persons moved against me, touching the same subject; but when I came unto him, and he in his great wisdom had examined the truth and circumstance of every point, touching this scandalous report, which irregularly and untruly was related of me, he found me so clear in my answer, and I him so regally learned and gracious in himself, and so excellent and subtle in his inquisitive Objections, aswell touching other points as this, that in stead of a check (I thank my God) I had much grace and honour from him, and received from that time forward many gracious favours of him: And I found him my just and kingly Patron all the days of his life. And must I now after so regal a judge have such an upstart Inquisitor as is Master Foster, to judge and censure me again, and that by the ridiculous authority of an ignorant Friar, whose friend doth justly condemn him, and check him for his slanders, and clear me from all such crimes as he objecteth against me?  
Then he makes a very shrewd objection, saying, Because Mersennus writ against Doctor Fludd for a Magician, therefore I suppose that this is the cause, why he hath printed his Books beyond the Seas, our University and reverend Bishops, &c: as before.  
Though I need not answer, in this point, a man of 
Fludd.  so envious a condition; yet, for Charity's sake, which bids me not offend my brother, I will at this time satisfy him. I sent them beyond the Seas, because our home-born Printers demanded of me five hundred pounds to Print the first Volume, and to find the cuts in copper; but beyond the Seas it was printed at no cost of mine, and that as I would wish: And I had 16. copies sent me over with 40. pounds in Gold, as an unexpected gratuity for it. How now Master Foster, have I not made you a lawful answer? As for the University: I wonder my works should seem so male-gracious unto it, when they are registered in two of her Libraries. And surely, if my conscience had persuaded me, that there had been any thing in them, which had been so heinous or displeasant, either to the King's Majesty, or the Reverend Bishops, I would not have presumed, to have made first our late King james of blessed memory, and next three of the Reverend Bishops of the Land the Patrons of them; being that I, electing them my Patrons, must present them with the first fruits, and therefore must know, that if any thing had happened amiss in them, it could not be hidden from them, whom in verity I would be afraid to displease, as being such as with my heart I reverence.  
His friend joachimus Frisius (or rather his own 
Foster p. Fos●…  self, as saith Lanovius, in a Book called Summum Bonum) excuseth Roger Bacon, Tritemius, Cornelius Agrippa, Marsilius Ficinus, & Fratres Roseae crucis from being Caco-magitians, I wonder at nothing more than that Belzebub was not in the number.  
A singular Diabolical Conceit! 
Fludd.   
For the first, whether that Book be mine or no: I have satisfied Gassendus, whose only ape Lanovius is: For he objecteth nothing, but what he taketh out of Gassendus his Book, To make Master Foster's worship an account I am not minded at this time, only thus much I will say for joachimus Frisius, that what he hath produced out of their own works, in their own defence, excuseth them, and accuseth such calumniatours as Master Foster is, who are so apt to condemn a person for that they are altogether ignorant in: Let the Readers observe the proofs in Frisius his Book to clear them; and than if any will afterwards accuse them, I shall deem them partial. But we must note by the way, that our Sponge-bearer must make election of Jesuits (as in his Epistle he confesseth) and Friars and Seminary Priests to be his instructors and teachers, to reply both against the Weapon-Salue and me, when he knoweth that they are such as can afford neither him nor me (as being esteemed among them for Heretics) one good word. Nay, I will tell him for his greater shame, that their only spite unto me is, because they discern my works to be well esteemed abroad in the world, myself being (as exorbitant unto their Church) esteemed by them an heretic. All that the greatest Adversary I have, even Marinus Mersennus himself aimeth at, is to have me change my Religion, & to gain me to their side, & for that intent he promiseth me, if I will leave my Heresy (as he termeth it) many rewards & courtesies. But I find here at home even amongst our own Religion, some men less friendly and greater enemies unto me and mine honest endeavours than abroad. Mersennus his words are these, after he had thought with great terms to terrify me.  
Marinus Mersennus out of the 1744. Column●… of his Commentary upon Genesis.  
But if you Robert Fludd will leave your Heresy, I with my friend will heartily embrace you, and will either face to face speak with you, or by Letters confer with you about certain Sciences, and I will desire him not to write against you; but that you may be received by the Grace of the divine power amongst the Children of the Catholic Church, that you together with us may eternally celebrate the Divine praises in the place of bliss; if not, thou wilt be tormented with eternal flames; as it is certain that Heretics shall, and those that go from the Catholic Religion, which your Ancestors did embrace: especially such, as persist obstinately in their Heresy, will certainly be damned: For God's Word is true and unfallible, wherefore examine seriously your conscience.  
In another place he wisheth, that leaving my Heresy, I would join with them in the correcting of Arts, telling me, what an applause I should have for so doing, of every Commonwealth.  
This I speak to some of my Countrymens' shame, who in stead of encouraging me in my labours (as by Letters from many out of Polonia, Suevia, Prussia, Germany, Transyluania, France and Italy I have been) do prosecute me with malice & ill speeches, which some learned Germans hearing of, remember me in their letters of this our Saviour CHRIST his speech: N●… est Propheta in sua patria, No man is a Prophet in hi●… o●… Country. It was not for nought the wise man s●…: Qui scientiam addit, addit & dolorem; & quoth in multa scientia multa sit indignatio: he that addeth unto himself Science, contracteth unto himself much pain and vexation, because that in much science is much indignation. As for my part (without any bragging of my knowledge be it spoken) I speak this feelingly; but the sincerity of my guiltless conscience bids me have patience. And now to the last Member of the Text.  
I wonder at nothing more (saith he) then that Belzebub 
Foster.  was not in the number, etc.  
Marry I will tell him why, If it had been true that 
Fludd.  theuse of the Weapon-salue is witchcraft, and the users thereof Witches and Conjurers, (as he boldly saith) how I pray you should Belzebub be missing from our company? But being that it appeareth false before God and man, it should seem he was busy in the animating of his Ministers; namely of those calum-niators & slanderers, which abuse and scandalize publicly, not only Gods good creatures, but their brethren also. He is busy (I say) to instruct and incite such his worldly children, true imps of darkness, to judge false judgements, and to accuse the innocent: And this is the reason that M. Foster and his likehave, miss to find Belzebub or the Devil in this number; forasmuch as he is nearer them than they are aware of.    

The Second Member.  
In which, the virtuous validity of M. Foster's Sponge, in wiping away of the Weapon-Salue, is squeezed out and quite abolished, that thereby the wounded reputation of the Weapon-Salue may be restored again unto his wont splendour and glory amongst men.  

CHAP. I.  
In which all Objections touching the Question proposed by the Sponge-hearer, are answered.  
THe main scope of the whole business is contained in this Question, which he propo●…h thus:  
Question.  
Whether the curing of wounds by the Weapon-Salue, be Witchcraft, and unlawful to be used?  
M. Foster confidently affirmeth it; and for my part I must as earnestly deny it. He offereth to prove it 2. manner of ways: First Naturally, and by Natural Philosophy: Secondly, Supernaturally, namely, by Theological and Ecclesiastical testimony. Let us see therefore how he can prove it to be witchcraft by the Rules of Theology and Reasons of Nature.  
His main Arguments in his first Article. All lawful Medicines produce their effect, either by 
Fo●… 〈◊〉 p. 4.  Divine Institution, as Naamans' washing himself in the River of jordan to cure his leprosy. The Pool of Bethesda's curing such as entered in after the Angels stirring it; or else by natural Operation, according to such virtues as God in the Creation endued such Creatures with, whereof the same Medicines are composed, as the lump of figs to cure the Impostume of the King Ezekiah, as the Wine and Oil, with the which the wounded man was cured by the Samaritan.  
But this Weapon-Salue worketh none of these ways:  
Ergo the Cures done by it are not lawful; but prestigious, Magical and Diabolical.  
The minor is denied 
Fludd.   
I prove it two manner of ways. First, it is not by divine 
Foster.  Institution, because it is no where registered in Scripture. Secondly, it works not naturally, because it worketh after a different manner from all natural Agents: For it is a Rule amongst Divines and Philosophers, that nullum agens agit ad distans: whosoever worketh na●…urally, worketh either by virtual or natural Contact; But this Weapon-Salue works by neither, therefore it works not Naturally. It worketh not by corporal Contact, for the bodies are disjoined some 20. miles or more, wherefore (if lawful) it must needs be performed by a virtual Contact. But not so neither, because all Agents working after this manner, work within a certain distant and limited sphere of Activity. The Loadstone doth work but at a small distance.  
Unto your first reason I answer, that it doth not follow, that because it is no where registered in Scripture, therefore it is not of divine Institution: what? because figs, wine and oil, yea, and clay tempered with spital, are noted in Scripture, for external Medicines, therefore must the use of caustic, vesicatory, healing, fluxing, and such like other external Medicines daily used by christian Physicians, be reputed for unlawful Magical & Diabolical, because they are not registered in Scripture? Or is nothing instituted by God, but what Scripture maketh mention of how then can that saying of the Apostle be true, that God worketh all and in all? If all and in all, 
 then worketh he also all Acts and operations, as well occult and mystical, as those which are manifest and apparent unto sense: and therefore all Acts are instituted by God. Because according to Scripture, Quod Deus non vult, non facit; what he will not he doth not; but when he list, and according unto his will he worketh in Heaven and in Earth. As therefore he instituteth nothing, but what must be effected; so nothing is in the whole world effected, which he doth not will, institute and decree. Whereupon the said Apostle concludingly saith: Of him, by him, and in him are all things. But I will 
Rom. 〈◊〉.  show this more at large, where I will handle this very Question negatively, namely, where I prove the weapon-oyntment lawful and not cacomagicall.  
Unto your second I say, that it is of no more validity than the first. The main Axiom of the vulgar Philosophers, upon which you ground your proof for the excluding of this Salve out of the list of nature is this: Nullum agens agit ad distans. Upon this you frame out this Argument.  
Whatsoever worketh Naturally, worketh by corporal 
Foster.  or virtual Contact; But this worketh by neither: Ergo it worketh not naturally.  
First, concerning that Axiom in Philosophy, I 
Fludd.  know and can prove it by experience to be false. For the fire heateth ad distans: The lightning out of the cloud blasteth ad distans. The Bay tree operateth against the power of thunder and lightning ad distans. The force of the canons bullet killeth without touching ad distans. The sun and fire do act in illuminating ad distans. The Loadstone doth operate upon the Iron ad distans. The plague, dysentery, small pocks, infect ad distans, etc. But to make all this good you add to the Axiom and say: agit vel per corporalem vel virtualem contactum, instead of Agit ad distans: I will answer first, that the Mayor is unfirme. For I would have you know, that lightning may move the Air violently, and the Air moved by contact of the Agent, which is Lightning may stupefy, and strike dead: so that in this case, there is neither virtual or corporal contact of the Agent, but an Accidental coming between the virtual Agent and the Patient. The like is evident in the Canon's bullet, which flying by a person, without any virtual or corporal contact, doth cast the person on the ground; for the Agent being the bullet, moveth the Medium or the Air violently, and the Air being so moved casteth down the person: But though I let the Mayor pass for currant; yet nevertheless the Minor is altogether halting. For I affirm, and it is evident to every man's capacity, that this medicine doth cure by a virtual contact, namely, by a Simpathetical property, which doth operate inter terminum à quo & 〈◊〉 ad quem, between the beginning and end magnetically and occultly or mystically.  
The Minor or Assu●…ption is proved thus. 
Foster.   
All Agents working by a virtual Contact work within a certain distance, and limited sphere of Activity. The Loadstone worketh upon Iron by a virtual Contact, but it works but at a small distance. Fire is the most raging Agent of all, but a fire of 10. miles' compass cannot burn, heat or warm a man 2. miles distant from it. The Planets excel in virtual operation all sublunary Agents. The Sun's light goes through the whole world; but yet a little cloud obscureth the light, and abateth the heat. The Earth keepeth the light from the Antipodes. The body of the Moon eclipseth the Sun. Now then shall terrestrial Agents by distance or Interposition be totally, and celestial partly hindered, and shall this weapon-Salue work from the weapon to the wound at all distances? Shall the interposition of neither air, woods, fire, water, walls, houses, castles, cities, mountains, heat, cold: shall nothing hinder or stay the derivation of the virtue of it?  
What a do we have about little or nothing to 
Fludd.  the purpose. I thought you would have proceeded Syllogistically to the period of your proofs as you begun; but I see that you find such blocks in the way to prove your proposition, that like a tired jade you give over that manner of demonstration in the midway, wherefore I must tear this your long reply into texts, the more peculiarly to answer by piecemeal every particular thereof.  
All Agents working by virtual contact, work within 
Foster.  a certain distance and limited sphere of Activity; The Loadstone worketh upon Iron by a virtual contact, but it worketh but at a small distance.  
Who saith that any virtual Contact can work in 
〈◊〉  infinitum, when the very world itself is limited? But by your eve, Sr, the self same specifical virtue worketh her operation either further or nearer, as it is exalted in her actual power and essence. As for example: one kin●… of gun powder carrieth to a further mark than another: one lightning from above penetrateth deeper than another: In so much that it hath been observed, that by his subtlety in p●…cing, and force in multiplication, it hath entered not only deep into the hard rock; but also struck through the solidity of the sword in the scabord and melted it, whereas other fires or lightnings from above have come short of their virtual Contact. Also we find that one Loadst one is of a greater power and agi●…ity in working then an other: and therefore it draweth Iron unto it, both at a further distance, and with a stronger force. Doth not the Scripture teach us, that God hath given his gifts to some men more and to some less? As also some inferior Creatures he hath made in the very same kind, more virtuous in working then another? For we ought to observe evermore (because you speak of a sphere of Activity) that the more virtuous the central Agent is in any thing, the larger will his semidiameters be, and consequently his circumference. As for example; the more powerful the fire is, the further will it cast its heat Circularly: So that the sphere of activity, of the very same agent in kind, will be no way certain; but further or shorter, according unto the power of the same Agent: And consequently observeth no certain limited sphere of Activity. To conclude, little doth Master Foster know the admirable power of man's vital spirits being dilated or emitted; neither can it any way be compared with the weak power of common Creatures or the Elementary fire. It is a subtle influence in purity and penetration, as piercing, yea and rather more than the influence of any star in Heaven, it is not hindered by clouds, or stopped by walls or mountains, it is a power essential proceeding radically from God who animateth it, moving always in an airy medium; Do not you acknowledge so much when with the Apostle you say: In ●…od we li●…e, mo●…e and have our being. But to proceed.  
The fire is the most raging agent of all; but a fire of 10. 
Fofter.  miles' compass cannot burn, heat, or warm a man at two miles' distance.  
Truly, Master Foster, I can scarce believe you 
Fl●….  For I am sure, you would find a larger sphere of Activity in such a proportion of fire, than your body would be able to endure without roasting. For if, Vis unita sit fortio●…r, if (I say) force added to force produceth a greater force, will you have a fire of ten miles' compass, not to heat, nay, not to scorch & burn two miles' ●…ff? Again, pardon me, Sir, for I say, your artificial fire is not the most ragingest Agent of all. For the lightning of heaven is more forcible in its operation than our artificial fire, for though it be a of lesser compass than the hundred part of 10 miles; yet, it so inflameth the air for many miles compass, that it maketh the Creature to sweat again with heat. Moreover the Olympic and starry fire excelleth this so far, that it pierceth many degrees further than the Elemental fire can do: for though the Elemental fire be full of Activity; yet, it is clothed with so thick a spirit, in which it is carried, that though it be subtle, and of the fountain of celestial Fire in itself, yet by reason it cannot move but in his medium or thick vehicle, namely, the artificial fire beneath, without the thick fume or smoke of the thing combustible, and natural, & elemental without the clouds and air, in which it is carried, it is for that cause impedited or hindered for making so great a sphere or Diameter in his Activity, because the vehicle, being thick, cannot without some resistance of the Air penetrate into the same. But the celestial fire which is the fountain of the fire of life, by reason of his subtle spirit, which is his Etherial vehicle, pierceth all things, being nothing else but a subtle influence, which according to the best Philosophers advice, doth pierce without any resistance, thorough rocks and stones, even to the very centre of the earth, as experience itself doth witness. For else (say the Philosophers) this Influence could not by little and little produce in the bowels of the earth the forms of metals and precious stones more or less noble, according to the worthiness of that starry spirit, which sent down that influence and pureness of that mercurial vapour which it animateth. But yet the life of man, I mean, that refined spirit by which man liveth, is more subtle, pure, and exalted than it: And therefore of a greater Activity, as shall be manifested hereafter.  
The Stars celestial excel all sublunary Agents: the 
Foster.  Suns light goeth through the world; but yet a little cloud obscureth the light and abateth the heat. The earth keepeth the light from the Antipodes: The body of the Moon eclipseth the sun, etc.  
If the stars celestial excel the sublunary Agents, 
Fludd.  than was Master Foster to blame, to say before, that the terrestrial fire, was the most ragingest and powerfullest Agent of all. But in this he cometh to me: for if the celestial Agents be more potent than the sublunary, it argueth that it hath a greater sphere of Activity, and can send out his diametral beams, further than either Loadstone, fire, or such like sublunary things, in which, though the agent celestial be, yet it is so cloyed and encumbered with a gross spirit, or compacted body, that it cannot operat, as in the grain of corn it appeareth, whose internal and central fire, except it be set at liberty, will not move from the superficies of the Earth up toward heaven and multiply. But to the purpose: what a story doth our Author tell us of the Sun, the Suns light, the Eclipse, the Interposition of the Earth betwixt the Sun in our Horizon, and the Antipodes, the impediting of the Suns light by the interposition of a cloud? Verily, it is more to show his small skill in Astronomy and Philosophy, then to touch truly any thing that is material to our argument. For, I am sure, he is not ignorant, that there are two things more besides light which are exactly by Philosophers to be considered (to wit) motion and influence. If he will say that influence can be stopped by clouds, by interposition of stars, by air, by water, or by earth, he erreth and knoweth no Philosophy: motu, lumine, & influentiâ operantur stellae, & non solo lumine; The stars operate by motion, light, and Influence, not by light only. The visible light may be obscured to us, but the Influence will flow without resistance. And to this purpose speak the wisest Philosophers. 
Foster.   
Now then shall terrestrial agents by distance or interposition be totally, and celestial be partly hindered, and shall this Weapon-salue work from the weapon to the wound at all distances? Shall the interposition (I say) neither of air, woods, fire, water, walls, houses, castles cities, mountain, &c: hinder the derivation of the virtue of it.  
First, I say that the original act in this cure issueth 
Fludd.  from the wounded person to the ointment, and not (as he saith) from the ointment to the wound. Next, I told this busy Gentleman before, that makes so much ado now about nothing; that for as much as this spirit proceedeth from a celestial influence animated by God, therefore it hath no such stopps and rubs; neither is this subtle of all subtle creatures any way impedited in his descent to feed & nourish that species, unto which, from the creation of the species it was ordained; but we must know thus much, that before it came down it was Catholic and general; but after it did penetrate into bodies, it endueth a specifical and particular nature, and hath an especial Sympathy with a nature like itself, and for this reason, the wounded man's spirit penetrateth through the vehicle of Air, in which the blood is conveyed unto the ointment, and naturally affects the ointment: so much the rather, because that blood was air, and air is dilated blood in his internal, and that I can ocularly demonstrate: and also the principal ingredient of the ointment was of the blood; wherefore as we see the Sun by his beams doth send out his spirit into a grain of corn in the Earth, and hath his lively influence or essential beams of Emission continuatend with his like; nay, the very same that lurketh in the dead and corrupted grain, and so by little and little reviveth, that which was as it were dead and buried in corruption, making it to thrive and vegetate with multiplication: even so and no otherwise the Sun of life in man living and moving yet in man, as the Sun in the great world, hath his lively beam of influence continued unto the spiritual spark in the dead blood, which is all one with the influence emitting, but buried in a dead bloody corporal grain, namely, the dead blood conveyed to the ointment, the which ointment we compare unto a good, a wholesome or a comfortable earth, most proper for the nourishing of such a hidden spirit as lurketh in the blood, being that they, namely, the ointment and the blood transferred or committed unto it, are no strangers to one an other, but as homogeneal, or rather as well acquainted as one specifical body is unto a Spirit of the same degree in nature, for as much as the body of the ointment is compounded (according unto my receipt) ofbloud, fat-flesh and the moss or excresence of the bones of the same Microcosmicall Species, though not individuum, all which are animated from that Spirit of life which abideth in man's blood: The Influence therefore of life issuing from the Microcosmicall or humane Son and assisting reviuifying and multiplying by little and little the hidden grain of life in the amputated blood now in the ointment, and also exciting the potential or sopified Spirit in the ointment, no otherwise then we see the Sun of Heaven to stir up, in the spring time, the Spirits of the earth which the cold winter had stupefied and benumbed, leaveth not to operate between both extremes, until the party doth recover.  
This is the true Mystery of the Question, and I will stand to it, that the use of the earth to rot, raise up, and multiply the grain of wheat is Magical, Diabolical and unlawful, if it can be truly demonstrated, that the use of this ointment is witchcraft and unsufferable; for their mystery of multiplication, revivification and conjunction of the vivifying spirit of the one, with the vivified spirit of the other, is all one and the same. It was a type by which St. Paul doth teach us the Resurrection, namely, by the dying and rotting of corn in the earth; and as for the operation of the Sun in the grains multiplication, every ploughman will instruct you in it. Now for a conclusion unto this, we see that sometimes the Sun is further off, and sometimes nearer, and yet more or less, he doth not cease to operate by vegetating and multiplying in Animals, vegetables, and metals: I must now hear his conclusion.  
O Agent above all Agents, certainly the Angels of 
Foster.  Heaven cannot work at such a distance, only God whose Essence is infinite, who is omnia in omnibus, All in all, can work thus, because from him nothing is distant at all, 〈◊〉 in him we live, move and have our being, Acts 17.  
Leave your admiration! It is nothing to this 
〈◊〉.  our text; you have opened your own Absurdity, I would have you now abandon the abolishing of our Weapon-Salue, and make use of your Sponge, to wipe away the stains of your own error, which you have fully expressed in this your assertion; for by it you have overthrown your tenant: you say after your admiration above admiration, that the Angels of heaven cannot work at such a distance: Therefore I conclude thus; Ergò much less the Angels of hell, for they are darker, and therefore of a less extension; Now you said before, that a cloud will take away the Sun's Light, therefore surely the Devil being an Angel of darkness, must be more impedited in his virtual operations, and consequently in the extension of his power then the Angels of light. But (say you) it is the power of the Devil that makes this ointment to do such feats at so far a distance, for else it were not witchcraft nor diabolical: Then you conclude thus for me, only God whose Essence is infinite, and is all in all, can work thus, &c: And can he so indeed? And will Master Foster then attribute this act unto the Devil, the worst of Angels; and so commit worse than ordinary Idolatry, to arrogate that to the Creature, nay to the Devil, which by his own confession belongeth to God? Will you confess that he is all and in all, and will you make the goodness more All in the goodness of healing then God himself? Will you acknowledge with the Apostle, that God operats all & in all, and will you attribute his work (the fruits whereof is goodness) unto the Devil, whom he predestined and ordained to punish, destroy, and mar, and not to make and heal. Do not you absolutely conclude for the Weapon Salue, in saying: In him we live, move, etc. Proh Deum atque hominum fidem! What an error is this, in so eminent an appearing Philosopher, nay, in a Theosopher? The world may perceive by this, that Quaedam videntur & non sunt: But to proceed unto the period.  
Let the judicious and Religious Reader judge then if 
Foster.  the weapon-curing mediciners make not a God of their unguent, and commit not Idolatry in attributing that to a little smearing ointment of their own making, which is proper to God only, the Maker of all things  
You are deceived, Sir, they make not a God of 
Fludd.  the unguent, but give hearty thanks unto him for that blessed gift of miraculous healing, he hath bestowed on the unguent. Neither did the jews attribute the curing property unto the Pool of Bethesdaes', but unto Gods curing or salutiferous Angel, which imparted that gift unto it. Wherefore I would have you (good Sir) and all the world beside to know that all suspicion of Idolatry is in this case taken away from the mediciners, for as much as due acknowledgement and veneration is ascribed by them unto God only, for his grace in healing, manifested by this ointment: Yea verily, rather the style of an Idolater ought rightly to be imputed to yourself (Sir) who so impiously dare to attribute these good healing blessings of God unto the Devil, the worst of creatures.  
Again, we deny that it is the artificial composition, made with man's hands, that cureth, but the natural ingredients of the composition, which God hath originally endued with such an occult and mystical virtue in ●…uring: To conclude this point, if the judicious Reader will well ponder the words of M. Foster's Text, he shall find him to be in it an A●…stat or Heretic unto his own tenant or Doctrine; for his assertion, which he seemeth so Giantlike to maintain, is, that the Weapon-Salues cure is diabolical, or effected by the subtle art of the Devil: but in this Text he dotingly saith, that the mediciners' attribute that unto the Salve or little Smearing ointment which is proper to God only which if it be true, (as true it is) then is Master Foster in an abominable error, to affirm this cure to be only the act and operation of the Devil.  
Thus (Gentle Reader) you see the efficacy of this man's reasons, as well Philosophical as Theological, whereby he seemeth, through the Ignorance of the cause, to mask God's Goodness with a prestigious vizard of the Devil: you see the improbability of it. But as penitent sinners, at the last do convert themselves, from the Devil to God, so (God be thanked) this Weapon-Salue his Adversary, led rather by a good Spirit than his own will, concludes truly and saith, that it is not the good Angels, and therefore much less the Devil, that can do such a feat; but God only: I rejoice at his conversion, though against his will. Lo, how he acordeth with his great enemy, that damned Magician Paracelsus (as he termeth him) who affirmed that it was Donum Dei: As concerning his authors which he citeth against it, I esteem them not; there are as many for it of a better authority and judgement. For they are neither your Schoolmen, who deal only in imaginary speculative Philosophy; nor Ioan●…es Roberti the jesuit, and such like fantastical Theorickes; but learned Physicians, great Philosophers, both theorically and practically profound in the mysteries of nature, and therefore the fitter persons to discuss a business of this physical nature: Amongst the which I nominat, in the first place, the Bishop Anselm, who for his integrity, deep learning and hol●…nesse of life, is canonised a Saint: and then amongst the deep Philosophers and Physicians, which have been conversant in the Mysteries of God and nature, Theophrastus Paracelsus, who terms it justly Donum Dei, Cardanus, joannes Bapista Porta, Oswaldus Collius, joannes Ernestus, Burgravius, Rodulphus Goclinius, joannes Baptista ab Helmont, and many other excellent and well experimented Philosophers & Physicians, who as well by the practical art of Alchemy (than which there is no Science in the world that doth more ocularly bewray and discover the hidden mysteries of Nature) as other assidual observations grounded upon proof, and not on imaginary contemplation only, have like true philosophers, dived into this mystery of healing: Men (I say) who have been as subtle to eschew, and wary to foresee the Devil's craft, yea, and to distinguish his act from that of God in Nature, as Master Foster or any other of his paedagogical Rabbis: And although some superstitious Physicians of this kingdom (such, I mean as are apt rashly to judge this business then to ponder it with due consideration) may seem to be adverse unto it, yet, they cannot choose but know, that Plura latent quam quae patent, there are many thousand things more that are hidden in the secret closet of nature, then commonly man doth know; or can at the first discern.  
And therefore, if they are ignorant in this my●…ery, it will prove an effect of their highest wisdom to hold their peace and not meddle in the censuring of it, as being assured that there are many things hidden in Nature, which fall not in the sphere of their capacity, verbum Sapienti.  
Again, I esteem it a thing fit for freshwater Soldiers in Philosophy, and not for a settled person in the secrets of nature, to say Ipse dixit: this man, or that man saith or writeth thus and thus, Ergo it is so: because, humanum est errare. ti's most familiar even in the wisest men to err, but it is the best wisdom in a Philosopher first to dive wisely into the Mysteries of God in Nature, and then, being confident to conclude demostratively; and not according to other men's sayings, but on his own knowledge.  
Now seeing Master Foster hath done his worst for the vilifying and calumniating of this excellent Medicine, unto which by manner of opposition I have, as yet, but superficially, and by way of solution of his objections answered, I hope you will give me leave to do my best, to squeeze out of his formidable Sponge, the Weapon-Salues reputation, which like a cormorant it hath devoured and sucked up.  
The Question.  
Whether the cure of wounds by the Weapon-Salue, be witchcraft and unlawful to be used?  

I deny it, and maintain it two manner of ways: 

First, Theologically.  
Lastly, Theophilosophically, or by the purest natural Philosophy.      

CHAP. II.  
Herein the virtue and good operation of the Weapon-Oyntment is proved to be the Gift of God; and not any act of the Devil.  
MAster Foster saith, that Paracelsus affirmeth 
Pag. 10.  the virtue of this medicine to be Donum Dei, the Gift of God: wherefore he is very angry with him, and called him a witch, a Conjurer and a Magician; He is well served that will preach goodness, either to a mad man, or an unthankful person, or to one that is zealous without understanding: But whereas Master Foster hath done his best to prove the use of this ointment to be Magical, prestigious and Diabolical; I hope I shall demonstrate the contrary upon the same foundations, ascribing the due and right belonging unto God, unto the right owner, and depriving the Devil of that, which by his instruments he hath falsely usurped.  
As before we presume to build any stately Palace, we must lay a strong foundation, to uphold the whole fabric thereof: even so before we enterprise to establish or rear a strong Castle of defence to serve as a firmer Negative opposition against mine Adversary's affirmation; I think it fit to collect some firm grounds or spiritual arguments, which, in lieu of corner stones may statuminate and prop up the whole truth of the proposed Question, and express the true resolution of it, to be clean adverse and different from that which he maketh show of. I will therefore imitate him in making my entrance into this enquiry with this Sillogistical argument grounded on his own confession which he maketh Pag. 7. The Angels of Heaven, saith he, cannot work at such a distance only God whose Essence is infinite, and is, omnia in omnibus, all in all, can work thus:  
If God therefore worketh all in all, by himself without the essential Assistance of any created spirit or body, than the Devil is no Actor in the Weapon Salve; but God worketh all in all of himself, without the essential Assistance of any creature: Therefore the Devil operateth nothing of or by himself, although he in his office is evil and destructive, much less in doing good, as is supposed by the curing through the Weapon-Salue, which is utterly against his condition, being created or ordained after his fall for another use.  
The Mayor is evident; because a General comprehendeth every particular: And therefore if God operateth all in all, than the Devil operateth nothing; but curing is an operation, and therefore a work only of God.  
The Minor or the assumption is justified by the Apostle in these words: There are diversity of gifts, 
1 Cor. 1. 12.  but the same spirit; and there are diversity of Administrations, but one Lord, and there are diversity of operations, but one God; and the same worketh all in all: It is by one and the same spirit, that the gifts of healing are given. Whereby it is apparent, that first God by his Spirit operateth all in all, and among those operati-ons, the excellent act and gift of healing is numbered: Therefore it is not the Devil; but God who only healeth. Again, the prophet saith, He sent 
Psal. 107. 〈◊〉.  his Word and healed them: And the wise man saith, Thy W●…rd (O Lord) healeth all things: And Saint 
Wisd. 16. john 1.  john hath it, that In the Word was life, etc. Ergo all healing and vivifying power cometh from him, as ordained by him the speaker or Creator from the beginning, to inform, vivifie and create all things. Whereas contrariwise in the Devil is Death and Destruction; for the Prophet doth testify that he was created to destroy, Ergo nothing but afflictio●… and wounding with sickness, death and destruction are to be expected of him in his created property, and that especially after his fall.  
But I know Master Foster will reply, that it is true, he is Causa primaria & principalis, the prime and principal cause of all things; but there are many s●…balternate efficient causes, which operat by themselves, & that according to their own inclinations, some to good, and some to evil.  
To this I ●…swer, that it is granted, if he meaneth organical causes, and not Essentially Efficients; for such are the Angels, the stars, the winds, the Elements, the meteors or imperfect bodies, and the perfect or compounded Creatures; But it is most evident, that only God worketh essentially in them, and by them all: And I prove it by many places of holy writ harmonically agreeing in one sense. As for example: Ego Dominus (saith the Lord by the Prophet) faciens omnia solus, & 
〈◊〉. 14.24.  nullus mecum. I am the Lord who operate and act all things alone, not having any one to help or assist me in mine action or operation. And again: juxta voluntatem suam facit, tam coeli virtutibus, quam etc. He 
Daniel 4.  doth what he list, as well with the virtues and powers of Heaven, as with the dwellers on the earth, and there is not any that can resist his hand. Whereby it is most evident, that only God alone, without any Co-assisting Creature, doth essentially work in each organical Subject, as in an Instrument created for him to operate his will and pleasure by, as well in Heaven as in Earth, and that the creature without that act, is as a dead stock, a plain inane & vacuum without all virtue, act and operation, being unable to do more than the pipe without the blast of the piper. And to this effect speaks the 
Esa. 46.10.  Prophet thus: Consilium meum stabit, & omnis voluntas mea flet, etc. My counsel shall stand, and my will shall be accomplished, calling a bird from the East Quarter of t●…e world, and a man of my will from a remote Country, I have said it, and I will bring it to pass. I have created it, and I will do it, whereby it is evident, that as the Spirit of his mouth, which he hath sent out for the animating of every Creature, moveth which way the will of the Creator or inspirer pleaseth: So the Spirit of the Creature, which is partaker of his Power and Will, is immediately obedient, and bringeth his bodily case or instrument along with it, to perform his Creator's Will, which is irresistible according to that other place: Deus quodcunque voluit hoc facit. 
job 23.  what God would have done that he effecteth.  
And this operation of God, as well by himself, as in his created Organs, doth extend itself; not only unto vulgar & manifest actions and effects; but also unto arcane or hidden; yea, and to such as are miraculous & wonderful, even as this cure by the weapon-salue appeareth to be unto the fantasies o●… worldly men, making them to admire and wonder at it, as a company of birds do at an Owl in an ivy bush, censuring after the wisdom of this world diversely, and that according to every man's imagination. Some boldly and presumptuously proclaiming it to be the work of the Devil; Some aver it to be a main foppery and vain imagination in too credulous persons who by having only a good opinion of the thing, are cured: Some condemn it, as a superstitious and abominable manner of healing, for as much as the election of ingredients, must be done by an Astrological observation: And others, approac●… nearer the truth, term it a Natural Magia, or a Magnetical or secret act of Nature: And some more essentially grounded, and religiously observing the prescribed order of holy writ, do (as true Christians are bound to do) refer, both this miraculous and wondrous act in curing, & every other wondrous work beside, unto that glorious God, who hath made both heaven and earth, and assigned to them by his spirit, as well those virtues which work in the eyes of worldlings miraculously or wonderfully, as others which appear more familiar unto their sense: according unto that of David, 
Psal 33.  verbo Domini firmati sunt coeli & spiritu ab ore eius omnis virtus corum: by the Word of the Lord the heavens were established, and by the breath of his mouth, each virtue or power thereof. And their main ground and foundation, for the maintenance of God's right and the abolishing or taking away of all such miraculous and wonderful power, as is falsely by blind worldlings ascribed unto the Devil, is prescribed them, out of this divine and truth-telling hymn of the Royal Prophet.  
Blessed be the Lord God of Israel, who only and by 
Psal. 71. 18.  himself, worketh m●…ruailes! Or as he hath it in another place:  
Praise the Lord, for his mercy endureth for ever, who 
Psal 135. 3.  only doth great marvels!  
And consequently, not any Devil; nor Angel; nor man; nor medicine; but God only performeth it: by that spiritual Gift of healing, he hath imparted unto man and his creatures in their creation and continued it in them from generation to generation.  
It is manifest, therefore, that only God operateth all in all essentially, and not any created organ, be it spiritual or corporal: and consequently, not the Devil (who is the organ of darkness, ordained and animated or agitated to effect only deeds of darkness, as are sickness and destruction, and not to be conversant in goodness, and especially about deeds of light, as are life (healing and preserving). As who should say, that God acting and operating essentially in all and over all, had not created good Angels or spiritual Organs to bring to pass and effect the gifts of life and health, which he hath of his mercy imparted unto his creatures; but he must make election of that spiritual Organ, to perform such good deeds, whom he created for a clean contrary purpose, as shall be forthwith proved:  
God's purpose and will, as well in his Creation as after it, cannot be withstood: that is, there cannot be produced an effect, contrary to his will or decree.  
But Gods will and purpose was to make the Devil his instrument or minister to punish and afflict with diseases, sickness, and death.  
Ergo, this his purpose as well in the Devil's creation as by ordination after his fall cannot be withstood, or contradicted by any effect which is contrary unto that first will and decree of God.  
Now for the confirmation of the Major we find it thus written: Deus iuxta voluntatem suam facit, etc. 
Dani. 4.  (as before) God doth his will and pleasure, as well with the celestial virtues & powers, as with the dwellers on the earth, and there is not any that can resist his hand. And again: Quodcunque voluit hoc facit, what God would 
〈◊〉 〈◊〉.  have, that doth he. And again, as touching his will 
〈◊〉. 46. 10.  in the creation (as before) Consilium meum stabit & omnis voluntas mea fiet, My Counsel shall stand, and my will shall be established. And hence it is written in Genesis, Voluntati Dci num possumus resistere? Can 
Gen. 50.  we resist the Will of God? And the Apostle hath it; Voluntati Dei quis resistat? Who can resist the Will 
Rom. 9  of God? Not any creature: and a reason is given by the wise Solomon, because volunt as Domini in aeternum permanebit. The will of the Lord shall endure for ever. 
〈◊〉. 19  And by whom, I pray now, doth he operat & bring to effect this his Will and decree to goodness and healing? What by the Devil? Contrary to his original ordinance, even by him who is a rebel unto all goodness? Is it possible that he, that hath not a lot of goodness in him, could produce and bring to pass such a gift of goodness and charity, as is that of healing? No, this is performed by jesus the Catholic Saviour, who is the head of potestats and powers, who altereth not one Tittle, in effecting Gods Will in heaven and in earth: as it i said, Voluntatem ut faciam eius qui misit me, de coelo descendi, I came down from heaven to do his 
●…n 6.  will that sent me. It is therefore only our Spiritual Lord jesus (unto whom power is given from his Father) who bringeth all things to that absolute effect, which without all contradicton was decreed by the Father: And not false gods; nor Angels; nor Devils; nor men; according unto that before 
Corinth. 8.  mentioned. Though there be that are called Gods, as well in heaven as in earth, yet unto us there is but one God the Father, of whom are all things, and one jesus Christ, by whom are all things. Whereby it is argued, that God the Father decreeth, as the father and root of all things, in whom complicitly and ideally they were before all beginning; but the Son essentially effecteth his will, and maketh every Ideal thing to appear explicitly and really: and therefore neither Angels nor devils, nor stars, nor any thing else, but only our Lord jesus Christ, moving in his Ministers, as well spiritual as corporal, effecteth, both in and after the creation, all things, that exist, and consequently the art of curing. And hereupon by Scripture (as it is said before) we are taught, that it is the Word that cureth all those dolorous effects of sickness, which the devil brings to pass: For first the Psalmist saith, Immisit in eos iram indignationis 
Psal. 78. 49.  suae, iram & tribulationem, per malos Angelos. He sent out amongst them the anger of his indignation, anger and tribulation by evil angels, etc. here therefore you see the effects of the ministry of Satan and his angels, which is to strike and wound with sickness. And then in another place he showeth the immediate curer of these devilish effects, in these words: Misit verbum & sanauit●…eos, He sent his Word and healed them. And the Wise man saith: Non herba, 
Psal. 107. 20.  aut malagmate; sed verbo tuo, quod sanat omnia, curasti eos: verily, I say unto you also, that it is not the herb or animal or mineral medicine; but the gift of healing, in the said creatures, assigned unto them in their creation, by the word that healeth.  
As for the Minor, it is confirmed by the express 
Esay 54. 10.  words of the Prophet, (speaking in the person of God himself) Ecce ego creavi fabrum sufflantem in igne prunas, & proferentem vas in opus suum, & ego creavi interfectorem ad disper dendum. Behold, I have created a Smith to blow the coals in the fire, and to produce a vessel in his work, and I created the Destroyer to destroy, whereby we may see, that the will of God was not that he should be created, or at the least ordained af●…er his fall for a healer, preserver, or maker; but for a Wonder and Destroyer, yea, his nature was made so cancrous and malicious, that he doth not only envy at man's prosperity (and therefore cannot against the nature of the office which God assigned to him in his creation, or after his fall be his curing angel) but also he repineth at the excellency of God his Creator, as may appear by the third of Genesis. Whereupon Solomon saith: Diaboli invidia mors introivit in orbem terrarum: Death and destruction 
Wisdom 2.  entered into the world by the malice of the devil: and therefore he is far from doing the office of healing and preserving. It is Christ which hath the office of life, preservation and health, who for this cause was sent by his Father to withstand the bad acts of the devil. Diabolum habentem mortis imperium (saith S. Paul) Christus suâ morte destruxit. Christ by 
Hebr. 2.  his death destroyed the devil, having the power of death under him. It is that salutiferous emanation of God the Father of life, which was from all beginnings ordained to quell the devil a●…d his malicious intents or effects. Forasmuch as Diabolus adversarius tanquam Leo rugiens ●…uit quaerens quem devoret: 
1 Peter 5.  The common adversary the devil, doth compass about, seeking whom he may de●…oure; and now is he become a physician and a turncoat unto that office, for the which by Gods will he was created? Did he kill so many when he was a young physician, and hath he invented now, after his long experience the weapon-salue to cure some? A pretty, witty conclusion of Master Foster, and the jesuitical joannes Roberti his foster father, in this blind conceit.  
But now I will be so bold as to produce an argument for this ointment, not unlike to that which Master Foster hath framed:  
If there be no divine institution or authority out of holy writ, to warrant any curing effect or Art by the devil, either by supernatural or natural means, then is there no reason to believe, that the cure done by the weapon-salue is effected by the work of the devil.  
But in holy writ, there is not found any such warrant for the curing of wounds by the devil, through the help either of Supernatural or Natural means.  
Therefore it is not to be credited, that the curing by the weapon-salue can be effected by the Art or act of the devil.  
The Mayor is of the selfsame effect with that of M. Foster's argument, where he seemeth to aver, that because the use of this weapon-salue is not effected by divine institution, nor yet hath any testimony or example to confirm it out of holy writ, therefore it is prestigious. And again (as is said before) what God hath originally decreed in the archetypicall Idea, that cannot be altered; but the devil was ordained for another use, quite contrary unto the pious and merciful act of healing.  
The Minor is proved by that which is said already; as also the words of our Saviour are very efficacious 
Ma●…. 12.22  for this our purpose: For when he had cured one that was both blind and dumb, and possessed with an evil spirit, so that (as the Text saith) He that was blind and dumb, could see and speak: The pharisees said, This man casteth out devils, no otherwise then by Belzebub, the prince of devils; But Christ answered, Every kingdom divided against itself, is brought to naught, and every house or city divided against itself, shall not stand; so if Satan cast out Satan, he is divided against himself. Whereby it is clear, that being all diseases, as well internal as external, are by God's decree inflicted by the devil and his angels, as being created ministers, by which and in which, God useth to execute vengeance, and to punish mortal creatures. It were a wrong unto the Office assigned unto him, in, or immediately after his creation, to work violence against his own subjects by casting them out, or curing the harms they have effected. We have many places in holy writ to confirm, that Satan and his angels are contrary to the Art of curing, and are always ready to hurt with sicknesses, and afflict with death; but we c●…not find one to testify any curing faculty in him. As for example: It is said that there was power assigned 
 unto the four Angels, which were by God made precedents of the sour Winds, to hurt the earth, the Sea and the trees: Now every one of these were Princes of many Legions of evil and wounding spirits. Again, the Prophet saith, God cometh from the South, the heavens were covered with his glory, and the earth was full of his praise, at his feet was death, or (as S. jeremy ha●…h it) Egredietur diabolus ante pedes eius, the devil ●…ill go forth before his feet; but other interpreters say, the pestilence went before him, and the contagion raging 
Aba. 3.3. Psalm 91.  and destroying in the South. And David saith, Do not fear the plague raging in the South (as some interpreters have it.) But S. Jerome saith, a Daemonia meridiano, from the D●…on, or spirit of the South. We find that it was Satan, that was God's Instrument or Organ by which he wrought his will on job, and 
job 1.2.  thereupon he said to his Creator, Lay thou but thy hand upon him, etc. by which words it may be signified, that he used more reverence unto his Creator in that his acknowledgement, than Mr. Foster doth, in making this; Organ of sickness, a peremptory and absolute actor, as well in the effect of healing, as destroying: namely of himself, and not as he is only the Organ, or Instrument, by which God doth essentially work his own ends of vengeance against offenders. This therefore was he that wounded patient job with a foul botch or ulcer, and incited in his spirits a fiery fever, which made him thus to cry out in his anguish: The arrows of the Omnipotent are grievous against me, their poison drinketh up my spirits, and the troubles of God, which are sharply set against me, do oppose me, where he attributed all 
job 6  unto God, and not unto Satan, who is his wounding Organ. Also David saw the destroying angel of the Lord betwixt heaven and earth, with a naked sword in his hand, extended against jerusalem, who struck a great many 
1 Chron 2●….  with the pestilence. Also jehova sent the kill angel into the camp of the Assyrians, who destroyed every 
2 Chro. 32.21.  valiant man at arms in one night's space: Also Moses, by the destroying Organ of God (using in steed of the weapon-curing-salue, which was contrary to his office, art, and skill, the aspersion of an infectious powder) afflicted the Egyptians with ulcers and pustules. 
●…odus 9  Now that it is not the Angelical Organ; but God himself in the Organ, which doth essentially act and strike, it appeareth by this place, where Ieho●…a saith: Circa mediam noctem, ego egressurus ero in 
 medium Aegypti, & morietur omnis primogenitus: about midnight I will go out into the midst of Egypt, and every first borne shall die. But in the next Chapter it is said: jehova transibit praeter portam illam, & non sinet interfectorem seu percussorem, seu vastatorem, domos vestras vastare. God will pass over that door, and 
.  will not suffer the destroyer to strike or hurt your houses.  
Whereby it is apparent, that the essential Act of God is present with the organical destroyer, and doth act in it. Lastly, to show you that it was wicked spirits, which, by the agitation of their Creator, did cause these diseases in Egypt: the Kingly Prophet argueth in these words before mentioned, Immisit in eos iram in dignationis suae, iram & tribulatinem per malos angelos, He sent amongst them the fierceness of ●…is anger, wrath, and indignation by evil angels. I can prove this by many more examples of holy Text, namely, how God doth punish and plague with sickness, diseases and death, by these his destroying ministers, or organical causes, which he created of set purpose, to perform his will in this afflicting manner; but it cannot be proved that he did employ them in the contrary office, namely, in that of healing and curing: For, when he is pleased to cure or heal, he hath an infinity of good Angels to perform that office, all which are concluded under the dominion of the Archangel, Raphael, which therefore hath that name, Quasi medicina Dei, as who should say, the medicine of God.  
I must therefore conclude, that as the only act of God, is as well to wound as to cure, so hath he ordained Instruments or Organs to serve his turn in the execution ofboth these operations: which are so contrary one to the other in condition, as light is to darkness, or good to evil. Now, that it is the act only of God, as well to heal by his good Organs, as to strike and wound by his destroying Organs; we learn out of many places of Scripture. Si plaga afficiet Iehoua Aegyptum, qui plagis afsecit, 
Isa. 17.22  sanat cum conversi fuerint ad jehovam, If God will afftict Egypt with plagues, he that ●…leth with diseases, can again heal the afflicted, when they turn unto him; And, yet, David confesseth, that he did afflict them with evil angels: and job saith, Deusest qui 
job 5.  vulnerat & medetur, percutit & sanat. It is God that woundeth and cureth, he striketh and healeth, and yet it was Satan, which was God's hand to act jobs misery. And in another place; Ego occidam, & vivere facia●…, percutiam & sanabo, & non est qui de manu mea possit cruere: I will kill, and I will make to live, I will strike, 
Deut. 32.  and I will heal, and there is not one that can escape my hand. And Solomon; Tu vitae & mortis potestatem habes, 
Wisd. 16. 13.  deducis ad portas inf●…ni, & reducis, & manum tuam nihil potest effugere: Thou hat'st the power of life and death in thine hand, thou bringest into the mouth of the grave, and deliverest, or bringest back again. Whereby it is manifest, that it is only God, who either miraculously, or by virtue of his creatures, which he hath instituted for this, or that wholesome purpose, that cureth, and again woundeth, by the means of his organical ministers, be they angelical or humane. As for example: he causeth his Angel Raphiel, to make use of the fish his Liver and Gall, for the chase away of the destroying Fiend, and to heal the blind Tobias. Also the Angel did give the virtue of healing unto the Lake Bethesdas. And again, the Psalmist saith, Plag a non appropinquabit tentorium 
Psalm 91.  tuum, nam Angelis suis praecipiet de te; but that by any authority of Text he made use of Satan, or any of his dark angels, to accomplish any such deed of light, or to employ any of God's creatures, as are the Fat, Blood, or Flesh, to cure a wounded or ulcerous creature, when I can find it in Scripture, I will in some sort believe it; but because that will prove too long a search for Master Foster, and again, I find the precedent places of Scripture to be generally against it; therefore I conclude, that the mystical curing by the Weapon-Salue is the merciful gift of God only. Wherefore unto him wholly, and unto no devil in hell, be ascribed all virtue, power and glory, for his mercies in general, and for this virtue and property of healing by the weapon-salue in particular, for ever, Amen. Blessed (I 
Psalm 71.  say with the Prophet David) be the Lord God of Israel, who only worketh all wonders, and therefore effecteth this wonderful manner of curing, which passeth man's understanding. To him therefore be ascribed, for it, all praise and honour for evermore.   

CHAP. III.  
How by an abstruse inquisition made into the mystery of Sacred Philosophy, the question proposed, concerning the lawfulness or unlawfulness of the Weapon-salues usage, is resolved, and Mr. Foster's Sponge well squeezed.  
IN this precedent Chapter, I have proved Thelogically, and that by pure examples out of Scripture, that the devil was the spiritual Organ, ordained by God in the creation for an use clean opposite unto that of curing and healing: and therefore it is unlikely, that now in his latter days after so many destructions committed by him, in his former age, he can become a saver and healer of diseases.  
Now will I prove in a more evident manner, and that by Sacred Philosophy, that Gods vivifying Spirit, moving in the airy Organ of the World, doth by his virtuous application or aspect to the weapon-salue, effect the cure of such as are wounded. And I call this manner of proving Theophilosophicall, or belonging unto Sacred Philosophy; because it respecteth the nature of this manner of curing, as it receiveth his essential act and being from God, moving and acting in and by his created Spiri●…uall Organs, in and over all. Of this manner of Philosophy, St. Paul speaketh thus, Videte ne 
Colos. 2.9.  quis vos decipiat per philosophiam, & inanem fallaciam, secundum traditionem h●…minum, secundum element a mundi, non secundum Christum, quia in ipso habitat omnis plenitudo divinitatis corporaliter, & estis in illo repleti, qui est Caput omnis principatus & potestatis. Beware, lest there be any man that deceive you through philosophy and vain deceit, according to the traditions of men, according to the rudiments of the world, and not after Christ, for in him dwelleth the fullness of the Godhead bodily, and 〈◊〉 are complete in him, who is the head of Principalities and Powers. By which words he seemeth to term the Ethnic philosophy vain and deceitful, forasmuch as it is framed out, according to the rudiments of this world, which do ordain many essential subalternate Agents acting and operating absolutely and simply of themselves without any consideration had unto the Catholic and supreme Power of God the Father of all things, from whom radically all essential actions proceed, which are afteward effected by our Lord jesus Christ, by whom all things have their being, and not from any subalternat agent, or efficient creature. For though they serve as organical ministers; yet they are but dead, except God appeareth and opperateth in them by his Spirit, and therefore is all act and operation attributed unto God, as it is proved before by the Apostle, saying, One God operateth all in all: And again 
 he saith: Though there be, that are called Gods in heaven 
1 Co. 8.  and in earth; yet, unto us there is but one God, who is the Father, of whom are all things, and we in him; and one Lord jesus Christ, by whom are all things, and we by him: For this cause is God called Alpha and Ome●…a, 
Apo●…. 1.  the beginning and the end, namely, as in himself he decreeth all, and by his Word he essentially operateth and effecteth all, and that immediately. Now 
Sap. 12.1. Psal. 33, 6.  that his very Spirit is in all things, the wise Solomon doth intimate expressly, saying, that the incorruptible Spirit of the Lord is in all things, and that from the Spirit of God's mouth proceedeth the virtues of all things, as the Prophet David telleth us: which being so, it must consequently follow, that the essential form or life of every Creature in this world, must depend on this Spirit, and have his central seat of Activity in proportion more or less from this Agent of Agents, who as it acteth in the Centre of all things; so is it even continuat unto the circumference, that is, from Alpha or the Centre, unto Omega or the Circumference: for else would there be a division of the divine Essence, which is impossible. And for this cause is God said to fill all, and to operate all in all; wherefore the Apostle concludeth (as before) that the Ethnic Philosophy framed out by the tradition and invention of man's wisdom, is false and deceitful; but that which is founded only upon Christ, is to be embraced; because, that in him dwelleth the fullness of Divinity, which operateth all in all, according unto the will and decree of his Father: who is the head of all Potestates and principalities, and consequently of all Angels; And therefore Angels can effect nothing, but as he acteth in them and by them as his spiritual Organs. Lo, this is therefore that Theosophicall subject, whereby I make my strict Inquisition into the mystery of this manner of healing by the Weapon-Salue, And thus much for a preamble to the discourse. Now to the purpose:  
We must observe in the cure done by this Weapon-Salue three principal things, namely, the party wounded, the Ointment curing, and lastly, the occulte activity, which reigneth in the blood and issueth from the blood unto the Ointment.  
The party wounded may rightly be compared to the world, and therefore is called a little world: he is composed of heaven and earth; namely, of spirit and body, and as the Creator did send out his Spirit, which moved upon the waters, and did inform, animate and vivify them; so that (as St. Peter saith) of them and by them were the heavens and the earth framed, and by this spiritual Word established unto this day: even so man's heaven and his earth are fashioned out by the same eternal spirit of life, on which it relieth and continueth in his specifical succession, even unto this very day. And therefore is it said, Ye are carved out of one and the same Spiritual Rock, and that In him we line, we move and have our Being: and that we are the Temples 
 of the Holy Ghost, and the Members of Christ, and that We are in God the Father, and by our Lord jesus Christ, (as it is rehearsed before) and that Regnum Dei sit intra nos, The Kingdom of God is within us: Neither let us ascribe this God's goodness to ourselves alone, since that it extendeth itself to every Creature 
john 1. 〈◊〉. 16.  beside, though not so abundantly. For, in Verbo erat vita, in the Word was life, and judith saith in her prayer: Seruiat Dc●…omnis omnis Creatura, quia dixisti & factae sunt, misisti Spiritum tuum & creatae sunt: Let every Creature ser●…e thee O Lord, because thou spakest the Word, and they were made, thou didst send forth thy spirit and they were created. And the Prophet saith: 
Esa. 42. 50.  Haec dicit Deus creans coelos, extendens eos firmans terram & quae germinant in ea, dans flatum popul●… qui est supraeam & spiritum calcantibus eam: Thus saith the Lord, who hath created the heavens and extended them, and fastened the earth and all things that grow out of it; who giveth breath unto the people that is upon it, and spirit to those Creatures that tread upon it. And King David; 
Psal. 104.9.  Deo dante Creaturis colligu●…; abscondente faciemsuam, perturbantur; recipiente spiritum eorum, exspirant; emittente spiritum suum, receantur: God giving to the Creatures, they receive it; hiding his face from them, they are troubled; taking back again from them their spirit, they die; and sending forth his spirit, they are recreated or revived. And job, homin●…m constituit 
job. 34. 〈◊〉.  Deus super terram, apponens ad ●…am animam suam; si spiritum seu flatum eius adse reciperet, deficeret & exspiraret omnis ca●…: simul & ●…omo in cinerem reverteretur: God made man upon earth, giving unto him his soul or life. If he should receive or draw unto himself his spirit or breath of life, all flesh would dye, and also man would return to ashes. By all these authorities we are taught, that the life, form, and nature of every Creature, doth essentially spring and proceed from God, and therefore what gift of healing is found to proceed either from compounded or simple medicines, be they Angelical, Celestial, Elemental, or of an Animal, Vegetable, or mineral composition, it proceedeth from their Creator, as being either bestowed upon them in their Creation for that wholesome purpose, or else miraculously and beyond the common course of Nature imparted unto some Creatures to effect. And therefore man ought not rashly to condemn a medicine, because it worketh after an other manner then the vulgar doth: For God hath allotted unto some medicines, occult & hidden properties; and therefore work they not by an external and evident elementary quality. And this occult virtue is called by some wise men: Angelicus actus, 
Re●…elin. de Art. cab.  qui est tanquam inter Deum & Naturam virtus media, à quâ fiunt operationes in rebus qu●…s natura earum vel non faceret vel sic faceret, quas alij dicuut provenire a proprietate occulta, & alij quia tales: An Angelical act, which is, as it were, a middle virtue between God and nature; whereby operations are effected in things, which the elementary Nature of them, could not perform, or would so bring to pass, as they which are said by some to proceed of an occult quality, and others quia sunt tales: And such was the effect in curing by the water of the pool of Bethesdas; not that the manifest elementary quality of the water did it; But the Act of the Angel which moved it: In like manner can no man express any natural reason that is manifest, for the attraction of the Iron by the Loadstone, or of straw by Amber, or why the Loadstone looketh towards the North, or why the Laurel or Baytree preserveth from the harms of lightning and thunder, and likewise how directly this cure is effected, etc. The causes of these things are occult and hidden unto the common philosopher; but to come a little nearer to the point.  
It is apparent, then, that the incorruptible Spirit 
Wisd. 1.  is in all things, but most abundantly (next unto the great world) in the little world called man: For as in the great world, God is said rightly by Jerome his translations (leaving the corruption of others) to have put, his Tabernacle in the Sun, from whence by a perpetual, and never dying motion, he sendeth forth life and multiplication, to every member and creature of the great world, and by the agility of his Spirit, (for Solomon saith) It is omni 
Wisd. 7.  re mobilior, the most movable of all things, he moveth and giveth life unto the whole Spirit of the world; which also the same wise man doth justify in these words: Sol gyrans à meridie flectitur ad Aquilonem: lustrans vniuersain circuitu pergit spiritus. The Sun moving from the South, bendeth toward the North, illuminating the whole world, the spirit or air of it doth 
E●…cl. 1.  move circularly. Whereby he argueth, that the spirit in the Sun animateth and giveth motion, life and spirit unto the ayrall spirit of the whole world (for without his assidual motion and act, as Aristotle and all other Philosophers confess, the air would soon be corrupt, and be as it were dead, and of no validity) for the reason hereof, the holy Text concludeth, that the Holy spirit of discipline filleth the whole world. So also, and in the very like manner, the same incorruptible spirit filleth the little world (est enim Templum Spiritus Sancti it is the Temple of the Holy Ghost) 
〈◊〉 Timoth. 6.  and hath put his Tabernacle in the heart of man, in which it moveth, as in this proper macrocosmicall Sun in Systole, and Diastole, namely, by contraction and dilatation without ceasing, and sendeth his beams of life over all the whole frame of man, to illuminate, give life, and circular motion unto his spirit. And thereupon the Apostle reciprocally saith of this little world, as in another place of the great one, In Deo vivimus, movemur, & sumus; In God we live, move, and have our being: also as this abstruse spirit doth give heat by his activity and essential motion unto the great world, the very same it doth effect in the little world, and all things else, when it doth not quiescere, or in se delitescere, that is, not rest or withdraw his own act within itself, as shall be expressed forthwith. This therefore being well considered in the first place, we proceed thus:  
As this Principal and central mover in the spirit of each world, doth radically, and solely act and move essentially in and over all, namely, from the centre to the circumference, his Primum mobile, or first moved in the great world, is the principal Etherial region or sphere, by the circumrotation whereof, the Sun (which as David saith, is a vessel full of the Glory of God) is wafted about the earth in 24. hours, that thereby the whole spirit of the world may be recreated with life, vegetation, and multiplication. And therefore this Spirits first, and most worthy sphere, in which it centrally doth move, is the quintessential or Etherial spirit of life, which by his presence is vivified and animated: and this Etherial spirit being the immediate vehicle of that incorruptible spirit of life, is carried in the grosser elementary or sublunary air, by which medium it penetrateth, into animal, vegetable and mineral bodies by inspiration or expiration in animals partly occult, as by the pores of the body, & partly manifest, as by the lungs, & in vegetables and minerals occultly, and only to be perceived with intellectual eyes, and so giveth life & multiplication to every thing. As this emanation came from God, into the world, the Prophet said, Vestitur lumine 
Psal. 104. 〈◊〉.  quasi vestimento, he is clothed with light, as with a garment, and so Verbo Domini facti sunt Coeli, & spiritu 
Psal. 33. 6.  ab ore eius omnis virtus eorum: by the Word of the Lord the heavens were made, and by his spirit, all the virtues thereof, among the which virtues, life, form, vegetation and multiplication were the chiefest. As he took possession of the Etherial, or starry heaven, 
Psalm 〈◊〉.  the same Prophet saith, Posuit Tabernaculum suum in Sole; he made the Sun his Tabernacle. Again, as he endued the grosser vestiment of the air, so the Prophet saith, Densa Nubes tigurium 
Psalm 104.  eius, qui vehitur super alas venti: He made the thick and dark cloud his dwelling place, who is carried on the wings of the wind: Again, he spoke in thunder, and 
2 Reg. 22.  lightning went from his nostrils: as he entered into the little world, or man, so the Apostle saith, Vos estis Templum spiritus sancti, Ye are the Temples of the holy Ghost; Vos estis membra Christi, Ye are the members of Christ. And again, Aperiatur terra, & pariet Saluatorem; Let the earth open, and it shall bring forth a Saviour; as he penetrated into the earth, so the 
Isai 45.8.  Wise man saith, Spiritus sapientiae implet orbem terra. rum. To conclude; as to create, vivifie, and sustain 
Wisd 1.  each creature, he put on all things, so he saith: Spiritus incorruptibilis inest ●…nibus; and again, Spiritus 
Wisd 12.  Dei implet omnia: whereby it is evident, that this divine and incorruptible spirit, by which we live, move, and have our being, is in man, for without it he is dead, a snuff, a nothing: his place therefore, or the heaven wherein it moveth, is out Aether, or heavenly spirit, which acteth invisibly in our ayeriall vehicle: the grosser and courser part whereof, is blood, as well vital or arterial, as natural and venal. Hence came those especial ordinances, or legal precepts, which were given by God, touching the blood, not only of man, but also of beast: For as much as it was the seat of the 
〈◊〉 9.5.  spirit oflife, Sanguinem (saith God) sedem vestrarum animarum requiram, I will require your blood, which is the seat of your lives or souls; and again, Sanguinem hominis qui effuderit, per hominem sanguis 〈◊〉 effundatur, quoniam in imaginem suam fecit Deus hominem; whosoever sheddeth the blood of man, by man let his blood be shed, because God made him after his own Image; whereby is argued, that by reason of the divine spirit, which dwelleth in man's blood, by the which we are fashioned after the Image of God. God himself hath given an especial charge, to have a respect unto the blood. For this reason therefore did the 〈◊〉 of the blood of Abel, cry out for vengeance against the homicide Cain: Yea, so precious was the 
Gen. 9  Blood, even of common Animals or unreasonable Creatures that their blood was prohibited to be eaten 
Levit. 3.17.  with their Flesh. And again: He that eateth the blood of the creature shall die the death. And in another 
Levit. 17.  place he showeth the reason. Qui comedcrit sanguinem, obfirmabo faciem meam adversus animam illius, quia anima carnis in sanguine est, & ego dedi illam vobis, ut super altare in eo expietis pro animabus vestris, & s●…nguis pro animae piaculo sit: Whosoever shall eat the blood of the Creature, I will set my face against his Soul, because the life of the flesh is in the blood, and I have given it unto you that by it you may expiate on the Altar for yourselves, and that the blood may serve for an Oblation for your souls. And for that cause man is by God commanded, that if he in the chase 
Levit. 17.  or otherwise kill a wild beast, he should pour out his blood on the earth. And again: Sanguinem omnis Animalis 
Ibid.  non sumetis in cibo; Thou shalt not eat of the blood of any living Creature.  
Sanguis cum Carne non edendus: The Blood is not to 
Cron. 9  be eaten with the Flesh.  
Sanguis hominis etiam à bestia requiritur: The blood 
Ibid.  of the man is required of the beast.  
Sanguinem & Adipem omnino non comedetis: You 
Levit. 3.  shall wholly abstain from eating the Blood and Fat.  
Sanguinem non comedat omnis anima evobis: Let 
Levit. 17. 19  not any man amongst you eat of blood.  
Sanguis animalium pro anima est minime comedendus: 
Deut. 12.  The blood of all beasts or animals, in General, are not to be eaten for their souls or lives c●…se.  
Sanguinem 〈◊〉 Animalis tam ●…ndi quam immundi 
Deut. 〈◊〉.  non comedes, sed effundas super terram q●…asi aquam: 
Deut. ib.  Thou shall not eat the blood of any living Creature, be it clean or unclean; but shalt pour it out as water upon the earth.  
And the reason is, because the Blood is the seat of the Soul or vital Spirit, which is inspired by God, and therefore it is said. 
Cron. 9 5. 〈◊〉   
Sanguinem, Sedem animarum vestrarum, requiram: I will require of you that shed blood, your Blood; F r as much as it is the Seat of your Souls or Lives: As who should say, I have animated the internal Spirit of your Blood with my Spirit of Life, and therefore be careful of it.  
By all these places therefore, we may easily discern, how the vital spirit of man, not only of man●… but of beast also, is contained in that ruddy vehicle of the blood, as the Etherial Spirit in the Airy, and that the essential mover and guider of the stern in this Spiritual bark of man, is the incorruptible Spirit of God; by whom we live, move, and exist. All this Mercurius Tresmegistus (that divine 
Pim. 12.  Philosopher) seemeth to confirm in these words: Anima hominis in hunc vehitur modum; mens in anima, anima in spiritu, spiritus in corpore; Spiritus per venas arteriasque sanguinemque diffusus, animal undique ciet. Man's soul is carried in this manner; the mental beam is carried in the soul, the soul in the spirit or air, the spirit in the body: The Spirit being dispersed through the veins and arteries, doth stir up and move the living creature in every part.  
These things being thus evidently proved out of holy writ, we will now proceed unto a greater mystery, concerning the double property of this Spirit of life in both worlds, that thereby we may demonstratively come by little and little unto the very point or perfect resolution of the question in hand.  
That eternal Lord God (who is all one and the same Spirit, because of an indivisible Essence) is he that vivifieth the Creature; and again taketh away the life of it at his pleasure, as hath been proved already, for that he operateth all in all, according to the Apostles words: and marvel not, though I say, he worketh contrary effects, although he be but one indivisible Essence, for these are the words of Solomon: Spiritus Disciplinae sanctus 
Wisd. 7. 〈◊〉.  est unicus seu simplex, multiplex, etc. The Spirit of Wisdom is one and simple, and yet manifold; simple in himself, but manifold in operation: And doth not David acknowledge so much when he saith; Deo 
Psalm. 104.  emittente spiritum suum, recreantur Creaturae; abscondente faciem suam conturbantur, recipiente Spiritum eorum exspi●…ant, &c: God sending forth his Spirit, recreateth the Creatures; but at the hiding of his face, they are troubled: and when he receiveth or taketh unto him their spirit, they die, etc. Touching the first member of this axiom of David, he proveth it elsewhere thus: Vita aaes●… benevolentiâ Ieho●…; Life proceedeth 
Psal. 30. 6.  from the benignity of jehova. Vitae restaurator est jehova, 
Psalm. 41.3.  jehova is the Giver of life. Vitae meae Fontes omnes à 
Psalm. 87.7. Psalm. 90.17.  Deo, all the Fountains of my Life are from God. Vitae prolongatio est Benignitas●… jehovae; the prolongation of of Life is the Benignity of jehova. Whereupon it is evident, that the Spirit of God is the immediate Creator, Actor, Preserver, and Multiplier of Life.  
As for the second Member, thus much: Deus 
D●…t. 31. 17.  malos relinquit, & abscondit faciem s●…am ab i●…ys, ut obveniant ●…s mala multa & angustiae: God leaveth the wicked, and hideth his face from the impious, that evil and necessity may encumber them. Sic increpare solet mortales in lectulo: thus doth he chide and punish mortals in their beds, as job hath it. Thus did he send 
●…od 9 ●…ing 4. ●…b. Sam. 6. King 10.  his plagues upon the Egyptians; Thus made he jeroboam's hand to wither; Thus did he strike with leprosy Miriam Aaron's Sister; Thus did he afflict with the Hemorrhoides the Ashdedomans; Thus laid he the plague on Ezekias; namely, by hiding or withholding his Spirit: And again, by emitting his beams of life, he recovered him. And therefore saith David: Vitae hominis spatium est miserum absque benignitate jehovae: The space of a man's life is miserable without the benign Presence of God. For, he that is sick, seemeth to be still dying.  
Now to the last clause of the aforesaid text of David: God said when he perceived the wickedness 
●…n. 6. 3.  of men; Non permanebit spiritus meus in homine in aeternum, quia caro est, eruntque dies illius centum viginti annorum: My Spirit shall not remain perpetually 
〈◊〉 〈◊〉. 13.  in man, because he is flesh, and his days shall be an hundred years and twenty. And job saith (as before) Hominem const ituit Deus super terram, apponens ad ●…m animam suam, si spiritum seu flatum eius ad se reciperet vel traheret, deficeret & exspiraret omnis Caro, simul & homo in cinere●… revertetur: God made man upon earth, giving unto him his soul or life, if he should receive or draw to himself his spirit or breath of life, all flesh would fail and dye, and man also together with them, would return unto ashes. And again, Spiritus 
job 9  Dei fecit me, & inspiratio omnipotentis ●…ficauit me; The Spirit of God made me, and the breath of the omnipotent did vivify me.  
For this reason therefore, the aforesaid action of David shall be the main foundation, on which I will rely, as well in my proof, as also to show the various properties of this divine and incorruptible essence in the spirit of both the worlds; and I will prove unto you evidently, that as this spirit worketh in the greater world, so also in every respect it bringeth forth the like effects in the lesser.  
We find that it is but one spirit in the great world, though in a contrary property that animateth foveefoldly the four winds, which are sent from the four corners of the earth to blow, and thus I prove it: Deus edit glaciem flatu suo, flante Deo 
job 21.  concrescit gelu, seu glacies, & coarctatur superficies aquarum: God by his breath procureth Ice, when he bloweth from the North, he maketh the Ice to congeal and grow together, and doth contract, or straighten the superficies of the waters into Ice. And the Kingly Prophet more pertinently; Deo imittente sermonem suum in terram, 
Psalm 〈◊〉.  quam celerimè excurrit verbum, qui nives dispergit sicut lanam, & pruinam quasi cineres, de●…cit gelu suum tanquam frusta, coram frigore eius quis consist at: Emittit verbum suum liquefacit ista, simul ac 〈◊〉 ventum suum effluuntaqu●…: God sending forth his Word upon earth, it runneth swiftly, which spreadeth the snow as wool upon the earth, and the fro●…t like ashes, and casteth down the Ice as gobbets, who is able to resist his cold; he sendeth forth his Word, and mel●…eth these congealed bodies again, so soon as he bloweth forth his Wind, the congealed waters move and flow again. Here it is evident, that the divine Spirit is the essential actor in this Northern blast, which is an enemy to the act of life: For, as God did emit and send forth the beams of his light, from the infinite fountain of his being, to chase away cold, by dilatation of spirits, and to breed a hot humidity in the spirit of the world, thereby to enact it with life and motion, and to make those spirits fluent and active, which before were congealed with the power of his contracting property, that is opposite unto the other: so again, by the privative Agent, or his boreal attribute and property, which is cold, he contracts dilated spirits, and maketh them of movable, fix; of light & transparent, dark and opack; of lively spirits, substances without life; of liquid and fluid, unmoveable and congealed; and in conclusion, motus is so turned into quies, motion (I say) into rest; actus into potentiam, act into puissence; positio into privationem, position into privation: But chose, when he means to reviuifie, and, as it were, cause the dead spirit of the world to rise, or revive again, he sendeth out a Southern spirit or blast, of a clean contrary property, namely, a wind, whose nature is hot and moist, and therefore in the consequence of the foresaid Text, it is said, he sendeth out his word, and melteth all these: so soon as he bloweth forth his wind, the waters and spirits which were made dead, spisse, fix, congealed and opack, are beocme alive, movable, fluent, subtle and diaphanous or transparent.  
If Mr. Foster like none of these testimonies; I will yet go a little further, and make an ocular demonstration to prove it, thereby the better to persuade him; if he will be pliable unto her who is the mother of fools, namely, experience: Let him but look therefore upon the Kalander glass (an Instrument commonly known amongst us here in England, called by others the weather glass) and he shall see, that the air contained in it, will be contracted and thickened by cold: and to prove thus much, he shall find the water to be drawn up by so many degrees in the neck of the glass, as the external cold hath dominion in the air, which proveth evidently, that cold doth contract the dilated air in the glass, from a larger room into a straighter; and consequently that the air is thicker and nearer to congelation, fixation and rest, than it was before. chose, he shall find, that the air included; feeling the heat of the external air, by little and little, to get dominion over the cold, will dilate itself, and by dilatation is made more mobill, subtle and lively; and therefore requireth a larger capacity, as is ocularly proved thus; namely, because the water is struck down by so many degrees lower, by how many the external heat doth vanquish the cold in the air. But perchance my adversary will say, What have we to do with this? These are natural conclusions, and not belonging to God's act or property: And how prove you that the other winds are the essential acts of God? To this I say, That if God operateth all, and in all, than this operation in the glass, much more that in the winds, is the act of God, and as we find that the incorruptible spirit doth move and operate two manner of contrary ways, namely, from the centre, to the circumference, by ●…manation and dilatation, by the which means it stirreth of itself, who is the centre of all things, whose circumference is no where; but comprehendeth all circumferences or bodies, and maketh them to exist and live, so also this universal centre, contracting itself in itself, maketh maketh all things in act potential, of a living creature, a dead carcase, of an agile and mobill thing, a stupid and unmoveable one: Lastly, of an actual positive something, a potential privative nothing. We see it plainly persormed according unto the precedent Text of David, in the spirit of the world, for as much as it is altered from one form to his opposite, according unto the variety, of the property or will of him, which is the internal agent of all the world. The incorruptible spirit of 
〈◊〉 〈◊〉  the Lord (saith Solomon) is in all things; If in all things, then as it is the most worthy, and of the highest digty, and the most mobill and operative spirit of all spirits, it worketh centrally, and moveth all the external wheels of the whole machine of the creature in which it is, and consequently operateth à centro ad circumferentiam. If it do quiescere in centro, rest in the centre, all the external wheels have lost their life: For it is, in him it liveth, in him it moveth, and in him it existeth. And therefore, without he act, all is stupid and dead like a senseless stone, as David and job have taught us. Now to prove that it is this spirit of God which doth agitate and animate the winds, we have many other express Texts of Scripture to confirm it. The whirl wind (saith job) cometh 
job 36. 〈◊〉  out of the South, and the cold from the North wind; at the breath of God the frost is given, and the breadth of 
〈◊〉 〈◊〉  the waters is contracted. Again, Ventus profectus a jehova abreptas coturnices à mari dissevit ad castra, etc. A wind proceeding from jehona did scatter the Quails which it brought from the sea in the camp. Again, Vento 
Exod. 15. 10.  tuo flavisti & operuit eos mara; Thou didst blow with thy breath or wind, and the sea covered them. Again, flatunarium 
Exod. 18. 8.  tuarum coaceruatae sunt aquae; The waters are accumulated and heaped together, by the blast of thy nostrils. And again, jehova adduxit ventum Eurum, se●… Orientalem, and God brought an Easterly wind. Again, 
Exod. 10.  ventum Occidentalem vehementem immisit, etc. he sent 
Exod. 10.  out a vehement Westerly wind. Again, ventus procellosus 
〈◊〉 144.  efficiens Verbum Dei, the stormy wind doth effect the Word of God. We do not say that the wind is the real breath of God; but a created spirit or air, animated by the increated spirit of the Lord, who according unto the will of him that sent it foo●…th, doth sometimes contract his virtue in himself, from the circumference of the creatures spirit, and then the creature is dead and unmoveable, and stark cold, for want of the warm and comfortable act of this spirits emanation, from the centre to the circumference, according to the words of Da●…ids, former Text, Deo abscondente faciem suam, à creaturis, conturbantur, recipiente spiritum coru●… expirant. God hiding his face from the creatures, they are troubled, and resuming, his spirit again they die, that is, if in part he contracts himself, or hides the vivifying be●…s of his countenance, they are sick and troubled; but if he withdraw the spirit of life wholly from the circumference of the the creatures spirit, into itself, who is in the centre, and every where unto the circumference, they die, or expire.  
Master Foster may reply; what is all this to the purpose of man, who is the main subject we have in hand, or what have we to do, though God by his Spirit worketh a privative property in the spirit of the world by congealation or contracting it from the spirits circumference unto the centre, leaving the spirit cold, destitute of heat, congealed, immobile, and as it were dead and without life, and that in his Northern nature? what doth this concern our matter; or what is this to the nature in man? or how can it touch the act of curing in our Weapon-Salue.  
I answer, that as the selfsame spirit is the cause of a fourfold nature in the spirit of the great world, and as it causeth death and privation by his Northern and congealing blasts, and chose, life and position by the opposite, or the relenting nature of his Southern property; even the selfsame operation it affecteth, in the created spirit of the lesser world, or man: For, the selfsame spirit that vivifieth the air in the great world after a fourfold fashion, bringeth forth the very same effects in the lesser, which I prove in this manner.  
The Prophet saith, A quatuor ventis adveni ô spiritus, 
●…zek. 37. 〈◊〉.  & perflato interfectos istos, ut reviuiscant, etc. Come, O spirit, from the four winds, and breath upon these flaughtered persons, that they may live again, and the breath came into them, and they lived, and they stood on their feet. By which words we may gather these four things: First, that it was one only Spirit, which was endued with the property of the four winds, according to whose variety in properties, the four winds were animated with contrary natures, that they might work after a fourfold manner in the Catholic element, of the world, to effect the will of the Creator in any manner whatsoever. Next that, this Spirit which is the essential actor, and mover in the winds, was that incorruptible spirit of the Lord, by the which he useth (according to that of the Apostle) to vivify all things, 
1 Cor.  and unto that of the Prophet, dare ●…atum populo, & spiritum calcantibus terram; to give breath unto the people, and a spirit to all that trace on the earth: or unto that of judith, emittere spiritum, & creare omnes 
judith 16.  creaturas, to send forth his spirit, and to create by it all creatures: or according to that of Esdras: 
1 Esdr. 16.  Spiramine suo facere omnia, & serutinare ●…mnia in absconditis terrae: to make all things by his breath, and to search out by it all things that are in the bowels of the earth; or according unto that of job: Apponere homini 
job 34.13.  animam suum, & cuilibet creaturae, nam fi spiritum, seuflatum suu●… ad se reciperet, veltraheret, omnis caro expirato give man his spirit of life, and to every creature: for, if God should receive, or draw unto himself his spirit, all flesh would expire. And therefore in this place, when the dead bodies should arise again, he commanded the Prophet to say, Come spirit from the four winds, as if he should say, Come, O thou Catholic and Universal spirit of life of the world, and do thy office in vivifying and making the dead to live again. Thirdly, that this same spirit is it by which the Apostle doth acknowledge that God 
Cor. 12.  worketh all in all; sometimes giving life by taking away the kill Northern cold, and dissolving the deadly or immobil congelation of spirits, which did stupefy them, as it were, with the sleepy and restful enchantment of Morphaeus by his Southern or Easternely properties, which is to liquify, resolve, and give a new motion and life to spirits congealed and stupefied by the Northern property: and therefore David saith in the foresaid Text, Emittit verbun●…, & liquefacit ista; simul ac efflat ventum suum effluunt aquae: He sendeth forth his Word and melteth them; as soon as he bloweth forth his wind, the congealed, and as it were dead waters, ●…oue and flow again: whereby we ought to observe that it is God's Word, or his incorrupble spirit which animateth the winds. Fourthly, that the very selfsame spirit, which vivifieht and giveth life and motion unto the great world's spirit, and at his pleasure, by a contrary property, killeth, stupifieth, ceaseth to act by life & motion, congealing mortally, doth perform the very selfsame office, when the will of the Father is in the Catholic spirit of the little world, or man, yea, in every creature. And therefore job saith, It is God that woun●…eth or striketh, and it is he that cureth; the reason here, 
〈◊〉 5.  he showeth in the place before mentiened, as also we may find in Deuteronomy: I will kill and I will make alive again; and Solomon saith, Thou hast the power of ●…fe and death in thine hand; Thou bringest unto the grave, and bringest back again: and the Son of Syrach, Vita & mors, bonum & malum à Deo sunt. Life and death, good and evil are from God. Wherefore, 
Eecles' 〈◊〉. 〈◊〉  as this secret and mystical spirit, hath breathed into the dead a blast of life, so that very blast or breath is essentially of the nature, property, and Will of the Breather, which was to make alive, by a quickening, and not a stupifying spirit: and thereupon created spirits, which were before congealed and mortified, became now quickened and lively, and were closed in an external body, and in an eyrie or bloody vehicle, which by virtue of this quickening blast, his spirit did move in the channels or veins and arteries, being animated by the virtue of that spirit of life. And this is the reason that God did ordain so strict precepts, touching the blood of the creatures (as is said before) namely, that it should not be eaten, as is above related, because, in it is the spirit of life, or the soul of the creature, in which is the spiritual virtue of the four winds: For in this action of life, he exerciseth the very same property in the heart of the creature, or little world, as he doth in the heavenly sun of the great world. For, as the Sun is hot, operating by rarefaction, and exciting unto motion, and therefore reviving and multiplying, as well in vegetation, as in generation, grains, plants, and other animated things of the earth, pouring down from above the beams of life, and light unto the inferior creatures, even so this incorruptible spirit, or blast of life, thus infused into man, is the spiritual Sun of the little world, who maketh the heart (which represents the body of the celestial Sun) his Tabernacle, from which, by the arteries and veins, he sendeth forth his beams, and animateth the universal spirit of man's fabric, and maketh the blood, agile, fluent and lively, ever moving and operating, unto the nourishment and preservation of the members, as well with natural as vital spirits, cau●…ng both corporal and spiritual vegetation and multiplication of parts in every specifical body.  
But now, that I may in this place touch in few words, though somewhat allaterally, Master Fosters aristotelical limited sphere of Activity, which the old Schoolmen have so tumbled and tossed in their external Fantasies, without any central regard unto this true and essential vivifying and vegetating spirits dilative or contractive power: I would fain know, whether any worldly philosophical Axiom can conclude or limit this princely spirit of the four Winds, which bloweth and breatheth, as well in the great world, as little; when, where, how far, and at what distance it pleaseth. I will first give an example of his action from each wind in the great world, and show you how it commandeth, carrieth and dilateth the spirit of the vegetable Creature. We can gather and collect the virtual operation of the vegetable ad distans, by no means, but by the scent; as for example, Rosemary and Sassaphras, &c: Do emitt their spirit into the Air, at a proportionated distance more or less, according unto the vivacity of the acting Spirit, which is in it; and yet nevertheless we see, that, if the blast of any strong wind, doth encounter the emitted spirit of the Creature, it dilateth it mightily from his centre or plant, and maketh a wonderful large sphere of activity; and that greater or le●…er, according unto the power of the wind. The case is apparent and found most true, by such as travail by sea near Spain: For, when the wind is Easterly, they can discern the Air thirty Leagues off the shore, to be filled with the sweet odour of Rosemary, which groweth abundantly in those parts of Spain: And even in the very like manner about Guiana and Virginea, at the same or greater distance, the odoriferous scent of the Sassaphras, with other fweet woods, is scented by the navigatours upon those shores; and that sometimes before they can discern any land. What shall we then say of the same spirit, which a cteth in the little world or man, when his insensible breath or emanation tendeth affectionally towards the homogenial place of his own nature? I mean unto the ointment, inwhich the self same indivisible nature, either in the blood, adhering to the weapon, or having penetrated in the weapon, without any sign of external blood, is bathed? Shall we not believe, that by his emanation, it can carry along with it in the Air, the occult spirit of the vegetating nature of the wounded person, included secretly in a volatile salt, to act in the ointment, unto the reviuifying of the sopified spirit in the ointment? No marry, saith Master Foster! For, the Sassaphras woods odoriferous spirit, and that of the Rosemaries are known by sense, and so cannot the breath of such an emanating spirit, with his volatile vehicle of vegetation, be perceived. An excellent Argument in an external and sensible Philosopher, who with Saint Thomas will believe nothing, but what he toucheth, smelleth, or tasteth: But intellectual men may easily gather, that there is nothing that is external and visible; but was first internal and invisible. Neither can it be convertibly said, that, what was internal, was external. For, there are an infinity of invisible and internal actions performed by God, in the closet of Nature; which falleth not into the sphere, or capacity of the sensual or natural man; but are only by faith to be believed. And for this reason, the Apostle saith; Through Faith we 
 understand, that the world was ordained by the Word of God, so that the things that we see, are not made of things which did appear. By which it is evidently proved, that all things were first invisible, before they were by sense to be discerned: And consequently, it is the property of an external and carnal man, to believe nothing, but what he perceiveth by sense, and to say, that if any thing appear to sense, which was not known before, it is diabolical and not of God; when the aforesaid text doth attribute all, reducing of invisible actions, to the visible sense by the Word, not of the Devil; but of God. All Philosophers therefore have accorded, that it is one spirit of life, which only operateth in man's body: But this spirit, according unto his diversity of distinct offices, endueth a diverse appellatio●…: and therefore it is termed by them, in one respect Rational; in an other Concupiscible; and in a third Irascible. By the first, it is apt to be illuminated, to understand things that are above it, beneath it, and in it, and with itself. For, by this his property or faculty, it knoweth God above itself; the Angels which are ranked with itself, and whatsoever is comprehended in the whole circle of the heavens, beneath itself; such is his spiritual act of central emanation, by reason of that powerful virtue, allotted her by God. By the second and the third it is inclined, either to desire and affect a thing, or to eschew and fly from it; that is, either to love or hate, &c: And by this property of hers, she doth exercise herself about the Sympathy or Antipathy of those things, which are either proper or dissonant unto her specific nature. And therefore in this her office, she worketh mightily, in and about the effects of this Weapon-Salue, being that from these two later operations in her, proceedeth every affection. For, as of Concupiscibility proceedeth all joy and hope, because Natura laetatur in sua naturâ, &c: and therefore by the union of the lively emanation, the dead or congealed spirit in the Salve, is quickened and vivified: So chose, the living soul or natural Spirit, in which the supernatural Spirit doth act, is of its own nature obnoxious unto a kind of spiritual dolour and fear, by reason of the Weapon that used violence unto it, the which passions belong to, and are affected by the Irascible spirit; for as much as it either greiveth, or is made dolorous already at the violence offered, or seareth to be grieved or made dolorous by it. These four affections of the spirit of man, are the beginners; and as it were the common subject of all virtuous and vicious actions, which befall unto man. Now to express the large extension of that central spirit, which doth radically operate in the vital spirit; the wisest Philosophers affirm, that it seeth itself in itself to the end, that it may rightly understand itself in itself. And when it will know God, it elevateth itself above itself, by its mentallbeame; it penetrats all things, it beholdeth all things, as well present as absent; it is, when it pleaseth beyond the seas, and searcheth out things that are hidden: yea, and in one moment, it directeth and sendeth forth his beams unto the farthest limits of the whole world, and searcheth out the secrets of it: it descendeth down unto the deep, and mounteth up again from thence unto heaven, and cleaveth fast to Christ, and is made all one with Christ. And must the infinite virtue of this all penetrating spirit, according unto Master Foster's tenant, be limited by any imaginary sphere of activity, assigned by the vain Philosophy of the Ethnics, which as the Apostle saith, is framed out after the tradition of man and the world, and not by God? Doth he not warn us to beware that we be not deceived by such philosophical doctrine, which doth disagree from the rules of Christ, in whom is the plenitude of the Godhood bodily? And must we now to obey Master Foster's fantastical Idea, break the Laws of the Apostle, to be deluded by his false Philosophy? But to return unto our purpose.  
All this which is above mentioned, being well considered, namely, the Catholic Nature of the Spirit, which breathed life into the creatures, t●…e indivisibility and individuality of the giver, and the gift which is given, nam Essentia divina est individua: The divine Essence is in divisible and undivided; and therefore the divine Spirit imparted unto the creature, is continuated and undivided, from him that giveth it: his infinity of extension, for as much as it is bounded with no limits: (and for this reason it is said, the Spirit bloweth where it listeth, and that without resistance) that this spirit can convert itself from an active and lively power, into a potential, congealing, &c: deadly property in the Creature, by withdrawing his actual beams from the circumference of the Creature whither it did emit them for lively activities sake, into the centre that is within itself, where it doth (in respect of the Creature) rest, and so depriveth the Creatures spirit by congealation of the motion, act and life, which by his spiteful Activity, it did impart unto the natural spirits, to make blood, fat, flesh and bones. For, this reason therefore (I say) namely, because of the presence of this incorruptible spirit, in the blood of the creature, God in any case forbids the Israelites to eat of blood: because (saith the Text) the life of the flesh 
 is in the blood. Here therefore observe, that the Spirit of life is from God, who vivifieth all things: the life of the blood and fat is in this spirit and of this Spirit, wherefore it is written in another place, Sanguinem & adi●…em omnino non comedetis, you shall by no means eat the blood and the fat, for the life of the flesh is in the blood, and the life of the bones is in the 
L●… 3. Acts 17. 24  flesh. It is easily therefore to be discerned, what a concatenation here is of members in succession, which derive their lives from one and the same radical essence or spirit, and are made by it to sympathize with one and the same harmony in the creatures composition; being that he hath made of one blood all mankind, as S. Paul doth fitly, and consequently being all flesh and bones, are made of one blood, there must be a great relation between them and man's blood in general, and consequently between the blood and the ointment which is made of them.  
These things therefore being rightly pondered, as infallible grounds, we conclude thus: In the Question proposed, we are to observe these five objects: namely, first the wound, secondly, the blood which issueth from the wound, thirdly, the manner of conveyance from the ointment, to the wound, at any reasonable distance, fourthly, the nature of the ointment, and lastly, the manner of operation, whereby the cure is effected.  
First, therefore concerning the wound, it is a violation of the work, which the spirit of life did effect, namely, an effusion of blood, in which the spirit of life is carried and moveth, a hindrance and d●…erting of the course of the natural humours, a division, and solution of the fat, flesh, and other such like parts from their integrity and continuity, an offence unto that peaceable act of life, effected by that incorruptible spirit of God, which by this his property, or attribute, is apt to vivify all in all. For, this cause therefore is this radical, acting spirit interessed in this business, or unnatural action; as finding his work hindered, and his essential action disturbed by the wound or violence offered: For, whereas the blood is the vehicle of it, and his vivifying act was to circulate in the organical blood, and to cause transmutation of it into flesh, and other parts for vegetation & multiplications sake, and for the preservation of the induiduum; Now is the same blood slused out at the mouth of the wound, and made inutill and of none effect; the body (for the animating of the which this secret spirit is ever diligently inclined) is debilitated and made drooping. Wherefore as the incorruptible and vivifying nature, hath intended to rectify his humane spirit by her lively activity, so verily is she ready to oppose all violence offered, and to correct & repair again, all that which violent irruption hath caused; much like the wise Spider, who when her web is made imperfect, and in part broken, doth her diligence to bring it again to its wont perfection.  
Secondly, the blood, as it is the vehicle of the spirit of life, though it be by the wound voided out; yet retaineth in it this spirit of life; but in another property: for, it doth not now act to live, that is to say, it doth not send forth his beams from the centre to the circumference to cause life; but contrarily, being as it were displeased with the violence of the act, contracteth itself from the circumference into the centre, that is, from action in the circumference of the creature, into itself, being contracted into the centre thereof, where it seemeth to rest, and so leaveth his bodily, and eyrie vehicle as congealed, stupfied and dead; and here is that mystery discovered, namely, the reason, why the murderer being brought before the murdered, the spirit centrally resting in the blood, doth miraculously emanate and flow forth, and make fluent again, the blood, as being stirred up by the like spirit antipathetically, acting and agitating from the blood of the murderer: For (as I said before) this spirit in his irascible property is as apt to hate, as in his concupiscible to love: For this reason, the Text teacheth us, that the blood of a slain man is required 
Gen 9  not only of the murdering man, but of the beast, if it be shed by it: And again, the blood of any thing must not be eaten; which were but superficial, if the spirit of life did not after the effusion of the blood, rest in the blood, as also the reason; that the blood of such 
Levit. 17.  animals as were slain in hunting or hawking, should be buried in the earth would prove of little validity. For this cause it is said in another place, Sanguine insontium 
Numb. 35.  commaculata terra; expiari non potest nisi per eius sanguinem, qui alterius sanguinem fuderit: The earth being commaculated with the blood of the innocent, cannot be expiated, but by blood of the other. To conclude, Why should it be said, that the blood is the seat of the spirit of life, if it did not participate with it, after it is effused out of the wound, congealed, and as it were dead, and rest in the centre of it? yea, this spirit doth entirely leave, and forsake the flesh of the dead, being that his life (as it is said) is in the blood; nor yet the very bones, forasmuch as they participate of the nature of the most earthly part of the flesh. Hence was it, that when certain thieves had cast the body of one whom they ●…ad murdered 
〈◊〉. 48.  into the Tomb of Eliseus, the murdered person did with the only touch of the Prophet's bones rise again to life, which could not have been effected, if as well his divine as vivifying nature had not participated with his bones; and upon this it is said, that after death Eliseus his body prophesied and 
4 King. 13.  that he did wonders in his life, and in death were his works marvelous. To conclude, the learned and wise Philosophers (speaking Enigmatically of this spirit) say that in the body there is a little bone called Luz, which will remain with man till the latter day, and cause him to rise again; but we must understand this after their own sense, and not vulgarly. Let this, I beseech you be remembered, that the touch of Eliseus his bones, caused the dead to rise from death to life.  
In the third place, I come to the manner of conveying of the blood from the wound unto the ointment. The blood is taken from the living fountain of blood in the wounded, either as it is smeared on the weapon that did the deed, or as it is fastened on some stick, Iron, or other thing, and so conveyed unto the ointment, at any reasonable distance. Now a reason is to be showed, how it is possible that there can be any certain relation between the wound and the ointment: For (as Mr. Foster saith) there may be Castles, hills, walls, and gross air between the ointment and the wounded, which may hinder the cure.  
First, we must remember, that we have expressed in our precedent discourse, the excellency of the animating spirit, in whom is all the virtue, and each property of the four winds, and being it is the spirit of spirits, Et spiritus spirat ubi vult, What (I pray you) can hinder his act or operation? And with what distance can his activity be limited, being that it is the spirit of the winds, and the soul of the lightnings, and the essence of the Sun and stars of heaven, which by his animation do cast their beams periferically unto every angle of the Horizon, or Hemisphere? Can this spirir, because contained in man's blood, not penatrate many hundred miles by emanation out of his bloody vehicle, as it doth out of his cloudy Tabernacle in the form, or rather vehicle, oflightning or, out from his Phoebean Palace in golden beams, whereupon it is said, In lumine numen, & in numine lumen, In light is divinity, and in divinity is light: so saith the Psalmist: 
Psalm 104.  Amictus lumine, quasi vestimento, He is clothed with light, as with a garment. I tell you this is all one spirit which is in man, and that which operateth in the wings; and therefore it was said, Come, O spirit from the four winds. This spirit cannot be divided into parts; It filleth (as Solomon saith) the whole earth, and hath his seat in heaven, and therefore 
Sap 1  resideth in man's body and spirit, as is said, Esdras 
〈◊〉 Esdr. 16.  speaking of this spirit, saith, as before, The spirit of God Omnipotent hath made all things, and searcheth out all things in the bowels or secret places of the earth. Whereby it appeareth, that this very spirit by which man breathed, cannot be limited in his penetrating and extensive dimension; nor yet hindered in his passage, by any intermediate obstacle.  
To conclude, that man that believeth and relieth on this spirit, may effect what he desireth: For, even by the true knowledge and use of it, the Prophets and Apostles did wonders, as well in curing as effecting matters of greater admiration. This spirit therefore, which is called intellectual, as he maketh to understand; Inspiratio omnipotentis, saith 
job 9 6.  job, facit intelligere: Vital in respect of his vivification, Spiritus Dei fortis fecit me, saith he, & spiraculum omnipotentis vivificavit me; And natural in respect of 
job 9  vegetation and multiplication, visitatio tua (saith he else where) conseruavit spiritum meum, doth act 
job 11.  and shine forth by secret beams, v to that object of the dead blood, which is carried from it unto the ointment, in which amputated blood, lurketh a portion of spirit, resting without action. Now the nature of the one, is rejoiced in the nature of the other, forasmuch as both do sympathize together, being that they are all of one consonance or degree, or unison in vital love: as for example, I take two Lutes or Vials, or any other such like instruments, I set one of them at one end of the table, & set the other at the other end, I put a small straw upon one of the strings, of the one Lute, which importeth A-la-mi-re, or De-la-sol-re, and then stri●… the Gam-ut of the other Lute, and the straw will not once stir, because theydoe not sympathize in one sound and proportion of waving air, therefore have they not a relation one unto another: so also, if the blood be carried unto an ointment heterogeneal in nature unto the party wounded, it will do nothing in this cure; but if you put a straw on the Gam-ut, or Are, of the one, and strike the other on Gam-ut, or Are, being unisons, you shall perceive, the straw presently to leap of the other string, by reason of the over great vibration or loving activity, and like formal proportion, which he sympathetic harmony, betwixt each strings, causeth to other in the air, yea, this effect will happen, though there be put boards, or other such like obstacles, as may hinder the direct line of the vibration in the air or medium betwixt the two Lutes; In which experiment you may note, that the string struck, is aptly compared unto the blood of the wounded, being still animated in his body, who doth by a secret emanation or emission, and that by a natural inclination, and sympathy, cause in the selfsame tone a secret communication between the still and occult spirit in the congealed blood, which is in the ointment, which I compare to the string, which the straw hath on it: so that the string though it be of itself still, yet at the acting of that other chord, which is really moved with the actual spirit, of the chord strucken, by mere consent, stirreth up the still chord to act also, and by action to send back again a salutiferous harmony, unto the acting spirit, which is as near unto his own still or potential nature, as the tone of one Lute acting or struck, unto that of the other not struck. For as both are but one spirit, though they seem to differ in distance, as do the chord of both Lutes, so likewise are those two tones but one tone; though they seem to differ: and therefore make but one unisone. But because the one spirit cannot essentially be separated from the other, no more than can divinity effentially be divided into parts, as also the one tone cannot be essentially distinguished from the other: therefore it doth lively extend itself, à termino à quo, ad terminum ad quem: from the wound unto the ointment, as being all one spirit continuated, even as we see one thread extended from one end of a Chamber unto the other. Now being this spirit requireth a spiritual vehicle like itself, it is carried, quasi super alas venti, as it were upon the wings of the wind, in the hidden spirit of the blood, which seemeth as a vehicle: no otherwise then the essential spirit of the wind is carried by the air, and observeth no limited distance, neither is hindered by mountains, woods, or walls, to work his effect: as we see the Northwind doth produce in Lombary frost, Ice, snow, etc. Although the high Alpin mountains, piercing the very clouds, are interposed. But I will bring a more familiar example of the grain of Corn, which being considered in himself, without his mother earth, seemeth no way to act; for his vital spirit doth lurk in the centre, and not operate to the circumserence, either by way of vegetation, or multiplication. The fountain from whence the vegetable soul comes by multiplication, is the sun of heaven, which worketh life in all vegetable things, by the virtue of the foresaid Catholic spirit of life, which did put his Tabernacle in the Sun, giving a natural increase of life and vegetation to every thing: For, though this spirit in itself be Catholic, yet as it entereth into any specifical creature, it converteth his property unto the vivification, mul●…plication, and generation of that very species, yea, even unto mankind. Whereupon Aristotle saith, that Sol & homo generant hominem, the Sun and a man, do engender a man. As for example, it hath multiplied by the successive influence of this piercing spirit in a grain of Wheat, being resuscitated (as S. Paul saith) after death and putrefaction in his proper earth, from one to twenty, and afterwards moveth upwards in his eyrie vehicle, with his strawie stalk, towards the fountain of his being, and draweth by a sympathetic, or magnetike virtue, his like from above, by the medium of the Carholike air. But it is observed by husbandmen, that the better the ground is in temperature, wherein the grain is sowed, and the nearer unto the nature of the grain, the better doth the grain prosper and multiply in virtue. Now the fountain of the grains life, namely, the Catholic spirit of vegetation, doth chiefly reside in the Sun of the great world, compared unto the heart in man or the little world, which is vit●… principium, the beginning of life. the grain is fitly compared unto the little blood, which is gathered from the bloody tree of life, moving in the veins and arteries, as in the strawy stalk or husk; the stalk growing still with the other grains on it, is refer unto the whole mass of blood in the veins, which doth remain in manifest act. The amputed gr●…ine to the amputed blood, for which although they both do remain without any manifest act or life, yet nevertheless, they have the spirit of life and multiplication in them centrally contracted, and therefore it remaineth in them only in potentia agendi, able to act; but as yet acting nothing except it be evocated and put in action by his like acting and vivifying nature, or rather by the same continued spirit emanating unto the grain from the Sun, or unto the amputated blood from the spir●…t in the wounded body. The in ward invisible spirit of the blood, in which the Spirit of lise doth mo●…e to the ointment from the wounded, is compared unto the Etherial or heavenly Spirit, in which, the incorruptible spirits influence doth move, from the Sun down unto the grain, by the common medium or vehicle of them both: in which, the Etherial Spirit moveth also from the Sun downward unto its like, or rather itself, in the grain being now buried in the earth, or from the fountain of life unto the dead grain or blood in the ointment, the which medium is the common Element of Air. The ointment is the good ground, in which the bloody grain doth dye and rise again, which I will now speak of.  
The fourth to be considered, is the ointment and his nature. Who, but a mere Idiot can deny, that like doth desire his like, or that one Nature being stronger doth cherish, foster and relieve an other that is weaker, and the weaker rejoiceth in the aid and comfort it bringeth? The ancient Physicians and Philosophers have observed, that lungs nourish lungs, and brains nourish brains that are weak, the spleen helps to fortify the spleen, & for weak guts we make Glisters of boiled guts, the stomach of a cock helpeth digestion, the very spittle voided by the Phtisic all lungs, are said to cure th●… lungs, worms mortified, and dried to powder, destroy worms. The stone of the Kidney or blather, rightly prepared, cureth the stone. In conclusion it is certain, that simile agit naturali inclinatione in suum simile, like worketh in his like. Natura enim laetatur suâ naturâ, natura naturâ gaudet: Nature rejoiceth in his nature, Nature is glad at the presence of his nature. Now if we look into the composition of this medicine, we shall find, that it is of a wonderful consonance with the blood of man, for ●…s before I have signified unto you, That the blood is the seat of the spirit of life, and that the life of the flesh is in the blood, and also that the spirit of life is immediately, as well in the fat, as in the blood, and therefore these two are forbidden to be eaten; but are to be reserved, a part for a sacrifice due unto God; and being that the life of the bones is in the blood and flesh, and therefore do communicate with the spirit of life, and consequently have in them a balsamic marrow, which is full of spirits, and affecteth wholesomely the other parts. Therefore without doubt, there is the selfsame relation of unison betwixt this ointment with the blood in it and the wounded man's nature; as is between the string of one lute, that is proportioned unto the other in the same tone: And for this cause will be apt to evibrate & quaver forth one mutual consent of simpatheticall harmony, if that the spirits of both, by the virtual contact of one another's nature, be made by conveying the individual spirit of the one into the body of the other, that the lively balsamic virtue of the one, may comfort and stir up the dull and deadly languishment of the other, no otherwise then the activity of one lute string struck, doth stir up the other to move, which was before still and without life: or as we see the grain of corn, being put into the earth, which hath been well manu●…ed with the dung of horses, that have fed on the same grain is quickly animated by the Sun beams, and made to move, and ascend towards the fountain of his acting Spirit. For every spirit doth by a natural instinct or inclination tend upwards unto his native Country.  
To conclude: I must now come to the reaping up of this mystical operation of curing; Master Foster saith; it cannot be accomplished by any virtual contact, being it is out of the limited sphere of activity. Doth he, or his sharpest witted Masters know the certain limits of activity in every thing that he concludeth thus boldly? Foelix qui potuit rerum talium cognoscere causas. But I am sure, I can discern no such felicity in his revelations or prescriptions of limits unto natural agents, much less unto that spirit, which acteth and operateth all in all, and over all. Qui quicquid vult facit, tàm in virtutibus Coeli, quam in habitatoribus terrae; which effecteth, what it pleaseth: and therefore, at what distance it listeth: as well with the virtues of heaven, as with the dwellers on the earth. If this great Adversary to the Weapon-Salue-Salue, would but consider the wonderful operation, that this Catholic spirit produceth in this cold and contracting faculty, as when he moveth from the North and maketh snow, frost and Ice, by the contracting of the thin spirit of the world into a thick body, and sucketh up the fountains of the earth on high; all which is done by contracting his action from the circumference unto the centre, or emission from the centre to the circumference, causing the common element to alter from a dilated spirit to a contracted body: And again from a contracted body, to a dilated one; for by an alteration, quite opposite to his boreal act or Northern disposition, it undoth in his dilating property, and resolveth all, that it did effect by his cold condition, in moving and making alive again the waters that were congealed, rendering them diaphanous or transparent, and spiritual or invisible things, though they were before thick, opack, dark, corporal and visible. And again: if he with discretion would consider, how it doth depress and strike down into the earth, the fountains by his presence, in his Sunny tabernacle, which by his cold property were raised out of the eart●…: If I say, he would well ponder with himself, how the ●…unne being now in the South beyond the Equinoctial doth subtilitate there the thick Air, and dissolve the frosty, snowy, and Icy effects, which the cold did make in that Hemisphere, whilst the Sun's presence, in the Northern world did work ●…ere contrary effects; and how on this side the Equinoctial, by his contractive faculty, it partly sucketh up the fountains of the Southern world out of the earth, and partly by his dilative action depresseth on that side the said fountains, appearing in the Northern Climates: Then would he not call the action of this most potent spirit in question, or limit it (according to the fantastic opinion of some men) within an imaginary sphere of activity, being that this spirit, is from him who filleth all, and operateth all, and in all: and therefore consequently effecteth the great works of contraction and dilatation, which are so apparent in every Angle of the world. Will he circumscribe this action of elevating fountains, and again depressing them, within any sphere or orb, except it be that of the round world? Will he think, that this action made between the potential habit of privation or cold, and that of life and position which is heat, requireth a small interval, to make the two extremes so far distant from each other, as the North is from the South, to meet and concur in a Symphoniacall proportion? The hotter and more intemperate, and consequently the more dilative the one Hemisphere is, the colder and more contractive is the opposite: And therefore the more depression of fountains there is by extreme heat in the one Hemisphere, the more are they sucked & drawn up out of the earth, by the att●…actiue virtue of the extreme cold of the other. This I can, and will be ready to demonstrate, to any one that doubteth of this point, by an ocular conclusion or demonstration.  
It is evident therefore by this, which we have produced, that this magnetical kind of cure is Donum Dei, the Gift of God, according unto Paracelsus his opinion, and not the act of the Devil, as Master Foster, most unchristianly hath published; attributing against reason and conscience, that unto the Devil, the worst and foulest of spirits (whose office is only destructive and wounding, and not constructive or healing) which is the only property of this best, fairest or purest of all spirits, on whom attend all good Angels, to do his will, as the Devil hath his bad angels to destroy.  
You may therefore see by this (Gentle Reader) how life is breathed into the creature by God's good Spirit of life: how his seat or vehicle, in which he moveth, is the blood, how that fat, flesh and bones have their life and vegetation from the spirit, that moveth in the blood, how this spirit operateth, privatively by contracting his beams of life, from the circumference unto the centre of the Creature where it resteth, or rather ceaseth to operate the effects of his office of life, as it is made manifest in the dead & congealed blood or graineof wheat; and again, it operateth positively to life, by which it reviveth that which was dead, by sending out his act from the centre to the circumference of the creature, as it doth in the grain of Wheat, buried in the ground, or the congealed blood, cleaving either to stick or weapon, conveyed to the ointment, as his most naturalest earth. I showed you how the spirit is all one, and undivisible, and therefore that this which resideth in the salve, and that which operateth in the body, are concatenated, or continuated essentially one to another, as being all one spirit, though it cometh from the four winds: not divided, I say, in essence, but only differing in property, for it worketh contractingly by eold, & dilatingly by heat: also that there is but one common vehicle, which carrieth this spirit in the Etherial substance of the blood. And lastly, that because the ointment is made of man's blood, man's fat, man's flesh, or mummy, and the fumous excrescence of man's bones, called uznie or the moss that groweth on the skull, according unto my receipt, and for that the nature of the Catholic spirit thus specified, is in the ointment, though not working, and is stirred up to operate by the union which it hath now from the beams of the li●…ely and operating spirit of the wounded; no otherwise then the Sun doth operate on the earth, in which the dead grain of Wheat lieth, and with it calleth, or stirreth up the central spirit, occult in the dead blood, to operate as the Sun beam doth the atom of life, which is in the grain. Therefore the mixtion of these two spirits now operating, in one vivifying union, makes them to tend unto the fountain of life, as the grain rifing out of the earth, would carry also his like, which was clad in earth, upward toward his native home, did not the heavy coats of the elements hinder his further ascent. But because this earth or salve is more spiritual, it sendeth out his power unto the blood, by that harmony, which the continuation of spirit doth effect, namely, as it were by an unison, by reason of the uniformity of the specific spirit belonging unto man, by the union whereof the four discordant elements, and every member of man's body are united unto a fympatheticall harmony, adopted to the use of life in the creature, yea, also forasmuch, as the blood, flesh, fat, and bones in all other unreasonable creatures, are framed out of one kind of elementary form, and fashioned alike, by the same operating spirit; it is no marvel, if his blood being brought unto the same ointment, do also cause health in the wounded creature, being it doth generally tend to life, which is proper to all bloody creatures, no exceptions had unto each specific difference. Whether this therefore (being well conceived and pondered even by the very zealous, with little understanding) can appear an act of the devil, and not the blessed gift of God; I leave it to the scanning of such as can better judge of this matter then myself.  
But now (Courteous Readers) that I may conclude this Theophilosophicall member, with a better taste or relish unto the palates of your riper judgements, and well seasoned conceptions; I purpose to fall from this Theorical, or speculative course of demonstation, and betake myself a while unto a more practical, or experimental way of direction: whereby you may the better enter into the plain and direct trace of truth, touching the resolution of the foresaid question; and I will divide this my practical discourse into three several chapters: whereof the first, or fourth shall teach you by an evident experience, that the agent or internal principle in this cure, is in the blood, or body of the living man that is wounded, and consequently the devil must needs be excluded from being any agent or actor in it. The second or fifth shall express diverse true histories touching this cure, as they have been acted here at home amongst us in England. The third or sixth shall disco or the true ground why our adversary wrote this book. And the last shall tell certain manner of sympathetic cures, which will appear far more strange, and more surpassing the capacity of our Sponge-carrier, then that of the weapon-salue. Of these therefore in order thus.   

CHAP. FOUR  
Here are expressed certain practical observations, concerning this cure; whereby it is made apparent, that the internal agent in this cure, is central contained in the blood, and consequently Master Foster's devil must be excluded out of this wholesome business for a wrangler.  
IF it were indeed (as Mr. Foster would have it) that the devil is the sole author and actor in this cure, and that he performeth it craftily and sophistically by other medicines to delude the simple Mountebanks, then is it not likely that there can be any agent ●…in the blood that could resist or hinder this his cure, which also appeareth to be the more probable, because that the nature of the wounded person, is apt and inclined by all means possible, to put off all languishment, and desireth to have her Tabernacle in a wholesome and sound estate. And for this reason we see, that by the application of salves, balsams or inward physic, the natural spirits, and internal actor of life doth help and assist the medicines in their cure, or else they would not effect any such matter. For this reason is the Physician called, Adiutor naturae, The helper of nature.  
Now, that the principal agent of this cure, is comprehended in the body of the wounded, I prove it in this manner: It hath been averred, and will be ma●…ntained by persons of great knowledge, no Babies, but of a far greater maturity, both in learning and judgement, than our Sponge-carryer, that in their manifold experience they have observed, and found it most true, that when the wounded person hath sent his blood on a stick, iron, or weapon, to the place of the ointment, and that thereupon he hath been in a good way of healing, if in the time of his cure, he hath to do with a menstruous woman, immediately the curative power in the ointment is lost, and it will do him no good: also they have oftentimes observed, that if the wounded person happen in the mean season to have an issue of blood out of his nose, the curative property will be quite taken away, and it will profit nothing after this; whereby it is apparent that this happeneth, because the act, and secret emanation of the internal spirit of life in the wounded, is diverred from his application or aspect unto the weapon-salue. And therefore leaveth the one to operate in the other, which are so immediate unto it and the body, even as in heaven we see, that agreater aspect, or more potent application, of one planet unto another, doth drown and take away the lesser.  
There is another admirable experiment, tried by a noble personage, of whom I will make mention more at large in the sixth chapter of this member: for one of his men having deeply cut his finger, and that about the joint, with a sith, as he was mowing of grass; his finger bled still, and could not easily be staunched. Wherefore this Earl, wished them to knoke off the scythe from the handle, and to bring it unto him, that he might anoint it: the wounded fellow went about it himself, and at the very first knock that he gave the weapon that had wounded him, the blood staunched, and he bled not one drop more. And verily he acknowledged, that though there were not a jot of blood to be discerned on the weapon; yet if he anointed the place of the instrument that made the wound (which oftentimes he confessed, he was forced to do by guess) he did perform as well the cure, as if the blood had stuck upon it. Out of which revelation or derection I gather, that all the mystery of this cure, consisteth in the secret and invisible spirit, which is within the blood, as well remaining still, and operating in the wounded body, as that which hath penetrated invisibly into the weapon: for, else, without the presence of the visible blood, it could not operate, yea, and out of that observation, namely, that the scythe, or weapon being struck, the blood did forthwith staunch; there is as great a mystery opened, as when the presench of the murderer, doth cause the congealed blood in the murthre●… to flow and run again; all which is effected, partly by the contracting property of the occult spirit in the blood, and partly by his dilatation, as is said before.  
Hereby it is made clear, that it is not the devil, that by external application worketh any thing in this cure, but it is by the central emanation of that spirit in the wounded, that giveth him life, which operateth ab interno, as by these experiments it is made evident. I come to the next Chapter of experimented cures.   

CHAP. V.  
Wherein certain Histories, touching the effecting of this Cure are expressed.  
NOw will I relate unto you the stories of certain homebred cures, which have been effected by this Weapon-Salue, that thereby wise men may deem or guess uprightly, whether the Devil hath a finger in this cure, yea, or no.  
There is a Knight dwelling in Kent, a man judicious, religious and learned, called Sr. Nichol●… Gilbourne, one (I say) with whom I both am, and have been long familiar. For he married my Sister. This Knight having good acquaintance with one Captain Styles, for as much as in times past he was his tenant, was with the said Captain in the Company of very good and learned Divines, at the making of the said Ointment, who saw all the ingrediences apart, and after beheld an Apothecary to compound them together without any kind of superstitious action, where it was generally adjudged to be a lawful medicine, and no way superstitious or diabolical. A box of this ointment was bestowed on this my brother in law; what wholesome effects it hath wrought, I will in a word relate unto you, and that verbatim as I have it under his own hand.  
The first (saith he) was at Chatam in Kent, where the servant of one Poppee a ship wright, was cut with his axe into the instep, so deep as it could pass, and not cut it off; upon the hurt (which was in the after noon) he was brought unto me; but I refused to meddle with it, only I advised him, to wash his wound with his own urine, which he did. The next morning early I did dress the axe, and after dressing it, I did send to know, how the fellow did? Answer was made that he had been in great pain all the night; but now lately was at ease. The next morning coming into my study, I struck my Rapier down upon the Axe, the hilt whereof struck the ointment off from the axe, which when I found, I sent to understand how he did? and had answer, that he had been exceeding well that night; but this morning he was in great pain, and so continued: I therefore anointed the axe again, and then sent again unto him, and heard that he was then at great ease: and within seven days was perfectly well.  
These are his very words, which by letter he ●…ent unto me. By which it is manifest, that the cure is (contrary to Master Foster's assertion) performed by the Weapon-Salue; and not by other secret medicine applied by the Devil; but rather this invention of Master foster's is devilish, and the cure of the ointment natural. For else, why should the ointment on the axe, being discovered or stuck off by the sword hilts, be an occasion of the sudden alteration in the wound from better to worse? And why should the wound return again from his dolorous distemper unto his wont ease, after the re-anointing and covering anew of the Weapon?  
His second History of this manner of curing was this: I (saith Sr. Nicholas Gilbourne) having given unto me the sewing of a pond at Charing; after I had done, the boys of the town went into it to seek for fish. Among the rest Brent Deering (the Son of Master Finsh Deering) did go into it for that purpose, and there had a Reed run into the calf of his leg: This bled much, & put him to great pain, which caufed his mother to send unto one john Hart a Chirurgeon of Charing to search and dress the wound; but he continued after dressing full of pain, and apt to faint. Whereupon his Sister was sent unto me, to do my best for his ease. I answered that I could do no good, because he was already drefled by the Chirurgeon. But that would not satisfy them: and therefore upon their importunity, I advised them (because they informed me that the orifice was very narrow) to wash away all the Chirugions work, and to put a knitting needle into the wound, so far as it would go, and to tie a thread where it would pass no further: they did so, and found that it went quite through to the very ●…kin on the other side. This knitting needle I did anoint, and in four or five days, it was well in appearance, saving that upon the top of the orifice, there was a dry scale. I was nothing well satisfied, to find that it was not perfectly well, but had still a scale remaining upon it. And therefore I did newly anoint the knitting needle over night, and the next morrow, there came out of the orifice, a small splinter of the Reed, and after that, it was in two or three days perfectly whole,  
These are the very words of Sr. Nicholas Gilborns' letter: What will Mr. Foster say to this cure? What? Was it the devil did this cure by other medicines, and not by this magnetike or sympathetic ointment? verily, the case is plain, that all the curative power did consist in the salve: For, the effects in curing did testify so much; but the principal agent issued or rather did emanate from the wounded boy.  
And alas, what could the devil get against the poor child, in performing secretly this cure, who expected nothing else, but the assistance God's blessing and mercy for his relief? An innocent child (I say) and therefore in the protection of the Almighty, justo refugium (saith David) Deus & propugnaculum, 
Psalm 9.10.  What? was the tutelar Angel of this child (which Christ saith, doth always behold the face of his 
Matth 18.11.  father which is in heaven) so negligent, as to lose the special charge committed unto him by God, through so poor a slight of the devil? Castramet●…tur Angeli (saith the Psalmist) circa timentes cum, & 
Psalm 34.  recipit eos. And would they also be so easily deluded, which are more vigilant to preserve God's Elect, than Argos with his hundred eyes?  
You may by this, discern our 〈◊〉 foppery and imaginary fictions, touching the profound mystery of this cure. I come to the third.  
By Windsor, there was one, who had somewhat to do in the Chase or Forrest, who, as he was mowing of a piece of meadow, fell backward upon the edge of his scythe, and cut all his back so dangeroussly, that his life was greatly to be feared; the scythe forthwith sent to London to Captain Stiles, who was anointed it, wrapped it up, and laid it aside. Not long after, there came one to demand for Doctor Styles, and he was sent unto Do. Stiles; The Minister, who understanding that it was about a thanksgiving for a cure done by the weapon-salue, sent him unto the Captain; he desires to speak with him: The Captain being at dinner, or supper, with diverse of his friends, sent for the fellow into the dining room, and there he told the Captain, that the wounded man, did acknowledge of him his life under God, assuring him that the dangerous wound did heal a pace, after he had sent his scythe unto him, and was thoroughly cured without any other application. And for a part of recompense, and to express his thankfulness, he presented him with a side of Red Deer.  
here you may see, that this cure was performed at a distance of 20, miles between the wound and the ointment.   

CHAP. VI  
Here our Spongy Authors worldly plot or policy, in decrying the weapon-salue, covered over with the smooth veil of sanctity is discovered.  
But for as much as the experiments cited and proved by Captain Stiles and Sir Nicholas Gilbourne, are but two or three, and according unto the old maxim, Vnum, vel aliud exemplum non probat ar●…gumentū, I think it not amiss to certify each reader, that there is a certain noble Personage of this kingdom, very religious, judicious and learned, who at the first scoffed at this kind of cure, as a thing impossible: And after that he perceived that it was true indeed, he was terrified by such scarecrows as Mr. Foster is, to put it in practice: forasmuch as he was made believe, that there was a prestigious deceit or cacomagical virtue and operation in it. For which cause he did abstain from the use and practice thereof; although he did acknowledge the act of it to be wonderful. And yet nevertheless, because his curiosity did incite him, to dive a little further into the truth of this mystery; he did at the last, desire to speak with one Captain Styles (a man well known by his acquaintance, to be both wise & religious, as also adverse unto all superstitious actions, or ceremonies) because he was noted to be a great practitioner in this manner of cure. His earnest desire of him, was first to see with his own eyes, for his better satisfaction, every particular ingredient apart, which went into the composition of this salve, and afterwards to observe each ingredients preparation, and lastly, to behold their mixtion or union in composition, that thereby he might the better discern, whether any unlawful act, or diabolical superstition, did concur with the making thereof; the Captain consenteth, whereupon this Noble man, to be the better informed in this matter, called unto this composition a learned Divine, and a well esteemed Doctor of Physic, who with one consent, after the compliment of the business, did affirm, that there was neither any damnable superstition in the making of this ointment, as was falsely suggested; nor yet any Cacomagicall disposition in the ingredients, as was vainly surmised by some precise persons. And for that reason, they did jointly conclude, that both the medicine, in itself, and the practice of this cure were natural, and consequently lawful for any good Christian to use. Hereupon this Honourable Personage, did for a twelve months space, with happy and fortunate success, practise this manner of cure, on many that were wounded; and yet for all this, it should appear, that some busy Buzzards, or rather buzzing flies of this nature, did put into his head, new suspicions, insinuating unto him, that the Captain might use some secret superstitious means, or unknown charms in the collecting, or preparing of the principal ingredients, which he could not discern, and that without this, those mystical effects could not be wrought, whereupon one twelve month being past, he undertook for his more assurance, to make the composition himself, and to have the ingredients, gotten and prepared by his own direction, namely, the moss of man's bones, etc. And for this cause, he maketh Mr. Cook, the Apothecary, to beat into fine powder, such of the ingrediences, as were to be powdered, and afterwards to compound it and to make it up, which when he had effected, he found, that this his own composition, had the selfsame healing virtue, and prosperous success in curing that the other had; by reason whereof, he rests ever since, so confident in the safety, and lawfulness of this cure, that not one of these fantastical Butterflies, by their painted shows without any solid substance, can alter his mind from this practice; which when our valiant Sponge-carrier perceiveth, and seeing that all the vain persuasions of his too too scrupulous and suspicious faction, could not effect, he as a Praeco, or crying Orator, for the rest, uttereth forth these fragments of his outward and counterfeit zeal, for as much as it is stuffed internally, with an hypocritical, and politic intent; as shall be more at large expressed hereafter.  
His words in his dedicatory Epistle are these.  That which moved me to write this book, was a commiseration of the case of some Persons of quality, reputed religious, which use the weapon-salue; I pity these; I presume they imagine no harm in it: I pray for them in our Saviour Christ his own words, Father, forgive them, for they know not what they do. 
Is not this a pretty hood of zeal and religion, besmeared over with the fared of dissimulation; a smooth faced veil (I say) of hypocrisy, to cover and conceal the nakedness of a private worldly policy, namely, to apply unjustly, and make a wrong use of the righteous words, of our blessed Saviour lesus Christ, for the decrying and abolishing of that good gift of healing, which by his vivifying spirit is effected, upon his wounded and infirm creatures ', (and that which is worse) by attributing it falsely unto the devil, an enemy both to God & man; and thereby to defraud the Creator and actor in all things of his right, and that before the face of all his reasonable creatures, whom he created after his own Image, persuading them to believe, that all mystical and occult healing, in these latter days, is the virtuous operation of the Father of lies, and enemy of goodness? And that chiefly for the company of Surgeon's cause, as shall forthwith be more plainly expressed. As who should say, that God had in this last age of the world, lost all his operative virtue and power in mystical and hidden workings, as well in his creatures, as by miracles: that good God (I say) the Creator both of heaven and earth, and therefore he that worketh wonders everlastingly, as well occultly as manifestly, hath lost his operative virtue, or assigned it, as it were by succession, over unto the devil. May not that Noble man, and many other religious persons, at which Master Foster in the precedent Text aimeth, with a better conscience, retort his foresaid speech, upon him, and say, I am moved with a commiseration of the cause of this person, or Parson reputed, by reason of his profession religious, who condemneth, & attempteth with his Sponge to wipe away the weapon-salue, & to abolish the reputation of that virtue, which God hath bestowed on it for man's good, and for the relief of distressed wounded creatures. I pity him, if he do it of ignorance; for than I presume, he imagineth no harm, and therefore I will pray for him in 
Luke 22.  our Saviour Christ his own words, Father, forgive him, for he knoweth not what he doth. But if he doth it wittingly, and maketh use of these holy words of Christ, for policy's sake, or to procure the worldly gain of others, I must speak unto him in these very words, which Christ spoke unto Peter, Get thee behind me, Satan, for thou understandest 
Mark 8.22.  not the things that are of God, but the things that are of men!  
Now verily, I will make it appear, that he hideth his worldly craft under the cloak of sanctity, and consequently he walloweth the deeper in the puddle of sin, wherefore his reward must needs correspond with his desert: For, God who searcheth the heart and reynes of every man, is just and righteous. I would have each observant Reader therefore to note, that there is a double reason, in this Mr. Foster's endeavour, to wipe away the weapon-salue, whereof the first is the weakest, namely, a witting ignorance, or an entire unbelief in those invisible virtues of God's creatures, though they appear evidently by effect, and that unto God's glory, and distressed men's comforts. Hence springeth the captious disposition of some pr●…sions, or rather pure seeming persons, which have no belief in the occult or hidden operations, either of medicines, or any thing else, which is made manifest in these latter days: because, say they, miracles are ceased, and therefore, what now appeareth miraculous or worthy of marvel, is prestigious, cacomagicall, diabolical, and consequently not of God. This manner of persons forget the words of the wise man, which doth tell us, that the Works of the 
Eccl. 11. 4.  Lord are wonderful and glorious: secret and unknown are his Works amongst men, &c: And will these false judges of God's actions presume to condemn them, and attribute them unto the devil, because they are secret and unknown unto them? Will they censure things, which are so far beyond their reach? May not I justly say, unto such a person, that spurneth in his writing against the truth, as Peter did to Ananias, why hath Satan filled thine heart, that thou 
Acts 3. & 5.  shouldest lie unto the Holy Ghost, and apply unrighteously God's virtue to the Devil?  
But if he shall reply and say, that he knoweth assuredly, that this secret and occult virtue in curing, is not from God, but from the Devil: Let us be so bold, as to ask him, how he came by that knowledge? or by what means got he that familiarity with the devil, that he is so much beholding unto him, to know his secrets? As for those of God, I know them to be far enough from the reach of such men, to scan the reason of them: and therefore Solomon saith: Intellexi quod omnium 
Eccl. 8. 17.  Operum Dei nullam possit homo invenire rationem, eorum quae fiunt sub Sole; & quantò plus laboraverit id quaerendum, tantò minus inveniet: I understand (saith he) that man can find no reason of those Works of God, which are effected under the Sun, and that by how much more he laboureth to find it out, by so much the less can he be able to find it. And will this bold kind of people, like blind Bayards, presume to aver, that the occult or hidden virtue in God's Creatures is effected by the Devil.  
All which being thus, namely, that it is impossible; but by guess to judge of these occult mysteries and hidden actions of God; I would fain know, whether any learned Reader can be so unpartial, as to affirm that Master Foster and his associates or helpers, have done better in attributing the reason of the secret manner of the Weapon-Salues healing unto the Devil, not having any assured testimony for it out of holy Writ; then Doctor Fludd, who doth only ascribe all goodness, and amongst the rest, the acting of healing in general, unto God and his blessed Word.  
Of this kind of sharp and nimble witted persons, and bold judges, that give their counsel against God's cause at random, yea, and so peremptorily, would make the common sort of people to believe, that they are partakers of all Gods secret Mysteries; which are not revealed unto mankind, but by event. Of those, I say, who assist Master Foster in this glorious enterprise, and as it were even with the Titanean Giants are ready to withstand and assail jupiter for Saturn's, or rather Satan's cause, even of those, who with the Spurs of their best encouragments egg him forward, to inveigh against God's virtue in the weapon-salue, and slander me and many others, for maintaining the right of God and his created nature: of these (I say) he maketh mention and giveth in his dedicatory Epistle this touch.  
We of the Church of England detest superstitious magical cures: we have many poor parish Priests amongst us (whereof myself is the meanest) which dare handle an argument, and write and preach against such practices, etc.  
Here you see the bed, of this too precise and over pure, scrupulous, and too too busy Cabal eiu sdem (dico) cum Fostero farinae hominum, is broken and laid open. And truly Master Foster saith but rightly, that the Church of England detesteth superstitious magical cures, as by right it ought, and so do I also from mine heart. But I would fain see him demonstratively prove, that the virtue of the weapon-salue is magical or superstitious; and not natural. As for the Arguments and proofs, which he hath hitherto produced, to disannul this kind of mystical healing, I find them before God and man so weak and faint, that they had need to have a draught of strong aqua vitae, to keep them from fainting at the aspect of verity: they are so poorly armed, that a small fillip of truth will knock them on the head, and make them breathless. If he with all the assistance, his associates shall lend him, can prove it better; perchance we may be induced to believe it. But:  
When the Sky fall●…th, we shall catch larks.  
The second reason or worldly intent, which he vaileth and hideth with a hood of simplicity and pure sanctity, is for a private policy, namely, to curry favour, and to do a covert ●…ruice unto the company of Chirurgeons, from whose race he is descended. For, when he perceived those his brethren much to repine at the continual good, that this magnetic cure performeth daily, to many of God's infirm and wounded Creatures, andthat not without a wondrous prejudice unto their practice and profit; he thought it would be a worthy & meritorious service unto them, to undertake the disgrace and putting down, so great an eyesore unto that little common wealth; and they, no doubt, perceiving him to be impudently bold by nature, as also of a small estate (as it appeareth by his Epistle unto the Reader, where he saith; that he is infra i●…idiam, and hath but small Church revenue) and therefore the more careless, desperate, and consequently the apt to rail, and use unseemly language unto his betters (for, who would be so foolish, as to cast away his money in the Star-chamber, for a libeler or rather slanderer, that is worth little or nothing) and rashly to condemn, without any modesty or conscience, the things which are already adjudged by God; were very glad to make choice of this man, as a perdue in the forlorn band of their troops, to venture rashly, and to undergo without modesty or wit, this burden, namely, as well to take away this Weapon-Salues reputation amongst men, as to upbraid me, with false and scandalous imputations, for maintaining it to be only naturally magical, and therefore lawful and no way diabolical. Now that this is so, the case is made apparent by four manifest observations: whereof the first is; because this business toucheth chiefly, and that unto the quick, the Chirurgeons freehold: and therefore it is most likely, that these are his friends he meaneth in his dedicatory Epistle, where he speaketh thus:  
I had rather hazard mine own reputation, than men should their salvation. My friends, at whose entreaty I 
I. S. E. C.  condescended to this undertaking, etc.  
Here you see his religious veil: and again, he discovereth his hidden policy. He pretendeth zeal for the salvation of many; and afterward he saith, that he condescended unto it, at the entreaty of some of his friends, whereof some in plain great Letters he quotes in the margin, namely, I. S. and E. C. now who these are explicitly, the title of his Latin Epistle expresseth: You will find them (no doubt) when you know them stout judicious persons and of a deep reach, to determine so great a doubt as this which we have in hand: Stout jurymen (I say) to give their verdict on so profound a Philosophical Mystery. God preserve their demure worships, Amicis meis (saith he) joanni Scot●… & Edwardo Chalaeo, etc. Now this task concerns none more (as I said) than theChirurgians, & that he esteemeth them his especial friends, the consequence will confirm. The second observation is, because this our adverse Author was a Barber Chirurgeons son. Hence came that mighty reverence, that he beareth them, in giving them the title of Esquires. The third is made manifest, by that stately and unusual Latin Epistle in an English book, that he hath dedicated unto them. Lastly, because some of them (as I am advertised) did go along with him to grace him, and to procure him the licensing of his book to be printed, as well against the weapon-salue, as myself by name, whereas more modesty and discretion might have guided them, than so earnestly to have moved and pressed the licensing of a scandalousPamphlet, a part whereof (I say) doth in an ignominious and infamous manner, point at myself by name, of purpose to prejudice and wound (as far as in it lay) my untainted reputation, and that immediately after the immodest and rash composer thereof had been reprehended, and repulsed by two discreet and learned personages for the very same, slanderous and immoral insolences. I am much beholding unto these favourers, of mine adversary, and so much the more, for as much also as unto one or two of my fellow Colleagues; some of them jeered and scoffed at me, for those slanders, which he vauntingly had expressed in his book against me, both before the licensing of it, and afterwards. But as I neglect their scorn, as being too shallow to drown my reputation, so I pray God forgive them their follies, and abate their malice; I accuse not all, but some: For, I know there are amongst them of a more learned, discreet, and modest carriage; Unto such therefore, because I deem them free from this malignant action: I wish all happiness, and desire their pardon, if I speak justly, and that unto the matter, when I find myself so spitefully nettled, by some of their society, if I cared for them, or it. Wherefore, by their good leaves, I will proceed thus in my History.  
The above mentioned Noble Personage, and Captain Stiles, with Sir Bevis Thelwell (who had his ointment from that Noble Personage, and hath performed by it, many strange and desperate cures) and Mr. Wells of Dedford (a learned, and honest Gentleman, have cured (as they will make good) at the least a thousand persons by this manner of cure, and now there are many other, as well men, as women, which have got of this weapon-salue, and do daily an infinity of good in this kingdom. Hinc dolour, hinc lacrimae: From hence (I say) cometh the grief unto the Chirurgeons, as well of this City of London, as of every Country about. And have they not good reason for it, when they lose such a mass of practice aswould well have stuffed their Pouches; Was not (I beseech you) this the Silversmiths of Ephesus case, who when they perceived, 
Act. 19  that their gains, which in their Trade they got by Diana's Image, was likely to perish through S. Paul's miraculous virtue, as well in healing, as otherwise (for it is in the same Chapter said, that God wrought no small miracles by the hands of Paul, so that from his body were brought unto the sick Kirchiefes, or hand-kirchiefes, and the diseases departed from them, and the evil spirit went' out of them) and salutiferous preaching of jesus C●…rist, they put the whole city in an uproar, by the persuasion and Oration of a certain man, named Demetrius, a Siluer-smith, that thereby they might decry and put down those preachings, and miraculous operations of St. Paul, as well in healing, as otherwise, which he did effect, not only in that City, but over all Asia, crying out against all truth and reason, Great is Diana of the Ephesians! inferring thereby, falsely, that Paul's Doctrine and curing was erroneous, and his miracles diabolical? Doth not this Champion for the Chirurgeons, I mean Mr. Foster, resemble in every point the Ephesian Demetrius, for as much as he conspireth with the Artists of his father's Trade, to move the whole City, yea, and country, to murmur and repine at the virtuous act of that gift, which God hath imparted unto the weapon-falue, and exclaim against such as use it, unto God's glory, and the good of mankind; because it doth derogate, and taketh away the profit and gain from the Trade of Chirurgeons? Did not Demetrius under pretence of zeal and Religion unto the false and Ethnic Goddess Diana, derogate all he could from the honour and glory of jesus Christ, and that chiefly for the Company of Silversmiths profit and gains sake? And doth not Foster in the very same manner, under an hypocritical shadow or veil of sincerity, ascribe the power of healing by the weapon-salue unto the devil, the false god of this world, and in so doing, doth derogate from the divine honour and virtue of the true God, who made heaven and earth, thereby to poison and intoxicate the opinions of virtuous or well minded men, and to distract them from the truth, by his false persuasions, as Demetrius attempted to do with the honest Ephesians: For as much as he with his chirurgical faction, seemeth to cry out like another Demetrius, Great is our Esculapius, the god of Chirurgeons, and his inventions of balms, emplasters, and salves: and consequently diabolical is the Weapon-Salue, which cureth all wounds miraculously at a distance, and not by Contact? Did not Galen in the like manner rail and scoff at Christ and his Disciples, for their curing so strangely at distance, and that without any ocular demonstration. And the reason why? was, because he could not cure spiritually at distance; but only grossly and by an immediate contact.  
If I therefore like the Ephesian town-clerk, shall with words of reason and truth, seek to appease the unjust rumours and needless jealousies, stirred up by this our Sponge-bearing Demetrius, and ascribe with the words of verity, that unto God the Father, and his Son jesus Christ, which belongeth to him, and tell the Devil and his minister unto his face, that all goodness, and therefore each healing property belongeth unto God the Creator of all things, and not to any vile creature, much less unto the Devil. Do I (think you) do amiss? Was it not (I pray you) for these very words of Paul, that in his Sermon at Athens Demetrius and his craft's men were so much offended with him.  The Lord (saith he) who hath made heaven and 
Acts 17.24.  earth, dwelleth not in Temples made with hands, netther is worshipped with men's hands, as though he needed any thing, seeing he giveth to all, life, and breath and all things: and hath made of one blood all mankind &c: For in him we live, and move, and have our Being, for we are also his generation. For as much then as we are the Generation of God, we ought not to think that the Godhead is like unto gold or silver, or ston●… graven by art and the invention of man, etc. 
This angered Demetrius and his company, namely to say, that the Godhead is not like unto gold or silver graven by art, which if they had suffered, no body would have bought the images of Diana, framed by them: In like manner, this chirurgical faction decryes the Weapon-Salue, fearing that few wounded persons would trouble them for their cure, being that frustra fit per plura, quod potest fieri per pauciora: it would be but vain for a wounded man, to be tormented by flashing, eating corrosives, incisions, and dolorous tenting of Surgeons, besides great bargains and compacts for the cures, and perchance also little attendance, when the immediate Act of God doth operate the ●…ure gratis, gently, without dolorous tents or grievous incision, and that honestly without an ill conscience, seeing that it is God's Spirit; which doth operate as well in the blood as salve. For (I beseech you) observe the words of Saint Paul (which if they move in some degree the Ephesian silversmiths, they will much more nettle such covetous Chirurgeons, as would suffocate and smother, this excellent and divine virtue in the Weapon-Salue, whose original is ofblood:) The which words that you may with the better solidity conceive, you must gather or collect out of them, these three several things: First, that the Lord of Lords is he, who hath made heaven and earth, whereupon we collect, than the which hath made heaven and earth, is the guider and operator, both in the spirit and body, of both the great and little world called man: and therefore neither Hag nor devil can work to the health, sustentation or preservation of either: as the consequence shall confirm; For the Text saith: He giveth life, breath, and all things. Next, he hath made all mankind of one blood and spirit: And therefore he operateth all in all in man's blood in general, as well to life as health. And again: the spirit of the dead man's bones, and consequently their excrescence, which issued originally out of man's blood, in the which in part lurketh God's Spirit of life, hath an homogenial reference, unto the lively blood of man, for as much as the Text saith, that all mankind is made of one blood only: and therefore this union of symphoniacall or sympathetic harmony, is not easily to be limited, by Master Fosters fantastical sphere of activity. For the text following unto the Athenians is: In him we live. and move, and have our Being. And lastly, that we are the Generation of God: and for that cause, Christ did not disdain, to call us his Brethren and the Sons of God. Neither is it sufficient to say (as these precisians do) that this is meant only of the Believers; and not of the Infidels. For Saint Paul, at that very time, when he preached this doctrine, spoke unto the Idolaters, and such as worshipped unknown gods: and he did let them to know th●…s much; namely, that they lived, moved, and had their being in the true God, and that this Lord of Lords giveth life and breath, and being, and that they were all of God's Generation. All this he truly taught, that thereby they might leave their false gods, and betake themselves unto their right Lord & only God, from whom, by whom, & in whom they exist, and 
Rom. 12.32.  persist in their being, as he declareth elsewhere. Let therefore Demetrius, his Goddess Diana be forgotten, and let Fosters healing devil be deprived from all his imaginary power & practice in curing of wounds. And lastly, let all covetous Chirurgeons expectations be thoroughly quashed, and disannulled, by this inviolable assertion of the Apostle.  Though there be that are called Gods, whether in heaven or in earth, (as there be many gods and many lords) 
1 Cor. 8.5.  yet unto us there is but one God, which is that Father of whom are all things, and we in him, and one Lord, jesus Christ, by whom are all things, and we by him: but every man hath not that knowledge. 
Let M. Foster mark this: as who shouldsay, though the Ephesian Demetrius with his complices, did attribute all power unto the false Goddess Diana, and Foster, the secret & marvelous power of healing by the weapon-salue unto the devil, as the prince of this world, without any consideration unto this Text; yet it is certain, that it is God the Father, of whom are all things: and consequently, this act in curing and by our Lord jesus Christ, by whom are all things, and therefore each blessed gift of healing. For, Solomon averreth, that it is the Word that cureth all things. But, saith the Text, Every man hath not this knowledge, etc. Wherefore Mr. Foster is the more to be blamed, to profess the name of God's Minister, and to be ignorant in this point. Or at the leastwise, if he knew it, he is to be blamed both before God and man, to speak so bluntly, and against his conscience, for any pruivate companies cause, or worldly affection, yea, it may appear, that he was troubled in his conscience, when he writ so staggeringly, and unadvisedly, touching the original cause of this cure. For, first of all, pag. 8. he saith, that it is not the salve that cureth, but the devil, by the secret applications of other medicines: In another place, namely, pag. 17. he acknowledgeth, that the act of curing, is the salve but concludeth it to be magical, by reason of the superstitious observations in the collection or gathering of the ingrediences, and in the anointing of the weapon. Then pag. 39 he seemeth to aver, that it is the bathing of the wound with Urinal, and the keeping it clean, which doth effect this cure; whereby he taketh away all virtue from the salve, and acting power from the devil. But pag. 7. he saith, that it is only God that cureth at such a distance, for as much as his essence is infinite, and is omnia in omnibus, and not any Angel. The Gentleman you see is in many minds, God amend him, and make his head-piece more settled, and of a more solid consistence, and constant nature, or we shall be troubled hereafter with many words; but little substance appertaining to the right matter. I hear he threateneth me with a volume of some impieties, and I know not what, which he hath found in my works: I am sure he will prove but Mersennus and Gassendus his Ape or Parroket. For he professeth them his Masters, and therefore I will quickly serve and afford him the same sauce, or answer I have bestowed on't hem. Let him appear when he dareth, and take the best assistance, his homebred setters on can afford him; I fear neither him nor them, nor Mersennus, nor Lanovius, nor Gassendus, his papistical Masters: For, I have (I hope) the buckler oftruth for my defence.  
I will now pass unto the next Chapter, wherein I will express certain histories, of certain magical cures, which in mine opinion, are far more admirable than this of the weapon-salue.   

CHAP. VII.  
In this Chapter, certain Magnetical, or Sympathetic affects are expressed, which appear far more admirable, than this of the weapon-salue.  
SIr Nicholas Gilbourn relateth in his letter unto me these words: The last time (saith he) the Lady Ralegh was at Eastwell at the Countess of Winchelsey her house, we falling into some discourse, concerning the Sympathetic ointment, she told me, that her late husband, Sir Walter Ralegh, would suddenly stop the bleeding of any person (albeit he were far and remote from the party) if he had a handkirchers, or some other piece of linen dipped in some of the blood of the party sent unto him. If this were done by the devil, I presume, that so wise a Personage, as was Sir Walter Ralegh, would have lest, or at leastwise not have used that Trade of curing or stopping of blood.  
There are four histories more, that I will tell you, whereof the two first are foreign, and the two last were acted at home namely here in England.  
The first of the foreign Stories was acted in Italy, and hath been there so famous and remarkable, that unto this present, it is as well in the native countryman's mouth, as in the report of such travellers as have passed thorough the country; yea, and there are authors of credit, that have enroled it in their written monuments. It was thus: There was a certain Lord, or Nobleman of Italy, that by chance lost his nose in a fight or combat, this party was counselled by his Physicians to take one of his slaves, and make a wound in his arm, and immediately to join his wounded nose to the wounded arm of the slave, and to bind it fast, for a season, until the flesh of the one was united and assimulated unto the other. The Noble Gentleman got one of his slaves to consent, for a large promise of liberty and reward; the double flesh was made all one, and a collop or gobbet of flesh was cut out of the slave's arm, and fashioned like a nose unto the Lord, and so handled by the Chirurgeon, that it served for a natural nose. The slave being healed and rewarded, was manumitted, or set at liberty, and away he went to Naples. It happened, that the slave fell sick and died, at which instant, the Lords nose did gangrenate and rot; whereupon the part of the nose which he had of the dead man, was by the Doctor's advice cut away, and he being animated by the foresaid experience, followed the advice of the same Physician, which was to wound in like manner his own arm, and to apply it to his wounded and mutilated nose, and to endure with patience, till all was complete as before. He with animofity & patience, did undergo the brunt, and so his nose continued with him until his death.  
What? Must we esteem this work the act of God's spirit in man, or a deceitful and prestigious operation and trumpery of the devil? Verily, it must needs by wise men be adjudged to proceed from that good act of Gods vivifying spirit, which did operate by way of life and vegetation in them both. Is it not strange therefore (the one living about Bolongnia in Italy, and the other being in Naples) that according to Master Foster's tenant, neither the tall Hills of Hetruria; nor yet the high Apennine mountains could stop the concourse and motion of these two spirits, or rather one spirit continuated in two bodies, as a line being stretched out from two extremes, of so far a distance. Surely M. Foster will say, this is Magical and diabolical.  
The second foreign Story was this.  
I was, whilst I did sojourn in Rome, acquainted with a very learned and skilful personage, called Master Gruter, he was by birth of Switzerland: and for his excellency in the Mathematic, and in the Art of motions and inventions of Machines', he was much esteemed by the Cardinal Saint George: This Gentleman taught me the best of my skill in those practices: and amongst the rest, he delivered this magnetical experiment unto me, as a great secret, assuring me that it was tried in his Country, upon many with good success. When (said he) any one hath a withered and consumed member, as a dried arm, leg, foot, or such like, which physicians call an Atrophy of the limbs, you must cut from that member, be it foot or arm, the nails, hair, or some part of the skin, than you must pierce a willow tree with an Auger or wimble unto the pith, and afterward put into the hole the pared nails and skin, and with a peg made of the same wood, you must stop it close: Observing that in this action the Moon be increasing, & the good Planets in such a multiplying Sign, as is Gemini, and fortunate and powerful over Saturn, which is a great dryer. The selfsame effect (said he) you shall find in you, take the nails and hair, which is cut off the member, and close them in the root of an hazel tree, and shut up the hole, with the bark of the tree, and after cover it with the earth, and (said he) it hath been tried, that as the tree daily groweth and flourisheth, so also by little and little, will the patient recover his health. But you must with diligence observe, the motion of the heanenly bodies, and especially the places of the Sun and Moon, when this is effected. And to this intent, he did disclose unto me, the time and seasons when the preparion unto such a cure should be effected. But alas! What have I done? Now hath Mr. Foster enough to cry out that this is Magic indeed; here is superstition in the highest degree: For did not he say pag. 17. that it is an astrological, and therefore superstitigus observation to collect any ingredient, or to do any thing by attending and expecting, when the Moon should be in such or such a house of heaven, and that by Scriptures, Astrologers, Magicians and Sorcerers, like birds of a feather, are linked together? A worshipful exploit in in this demure Gentleman! His blindness leadeth him in this as in the rest. For first he concludeth, that all Magic in general is damnable and diabolical, because one species or member of it, is justly to be banished from Christian men's remembrance: as if there were not a natural magic, by which Solomon did know all the mysteries in nature, and the operations thereof; yea, as if the three wise Kings of the East, did discover, that the true King of the jews was borne, by diabolical Magic. How now Master Foster, were these three wise men Cacomagicall Magicians, or such as the Scripture did allow of, and we Christians keep a holy day in their remembrance? Right Friar Mersennus his ape! For he condemneth all Magia without exceptions of kinds; not remembering, that Magus is in the Persian tongue interpreted a wise man or a priest. And in the very same manner, this Gentleman, after his Master's custom condemneth all Astrology, for that members sake, which is truly superstitious and unlawful; not considering, that the verity in both, the true Magic and Astrology hath been falsely contaminated and abused by superstitious worldlings, and thereupon made the good, in the eyes of the ignorant, to be abolished and condemned with the bad, for the bad sake: and so goodness by vile men is swallowed, without any difference, by darkness.  
I would therefore have our Sponge-bearing adversary know, that there are four parts or kinds of Astrology in general. The first is conversant about the mutation of the air, and foretelling of tempests, diseases, famine, or plenty, etc. The second foretelleth the alterations of states, as also wars, or a pacific dispotion in the minds of men. The third intreateth of the election of times, and of nativities. The last is directed unto the fabricating of characters, seals and Images, the which, because it mingleth itself with superstitious actions, & is made an instrument for the abuses of impious persons; and especially, because a diabolical insinuation unto vice and impiety, may easily be perceived in it, is of all good Christians to be repudiated and condemned for unlawful What? Is the Almanac maker's Science for this Mr. Foster's exceptions, to be put down, or must Physicians be forced to forsake or neglect their hours of election, ingathering of simples, or letting blood, or cutting the hair and nails, or stopping laxes, or making the belly lubric for this man's caveat? Doth not Amicus medicorum aver, that the influence of heaven, may help the working of medicines? For (saith he) Oftentimes medicines laxative, are by unskilful Physicians, given under an influence of heaven, that worketh a contrary or styptic effect, & so are hindered. Also saith he, Sometimes medicine is given to stop, when the disposition of the heavens are lubric and laxactive, and then the medicine loseth his effect. And for this cause, Haly saith, the Physician that is ignorant in Astrology, is as a blind man, searching out his way without a staff, groping and reeling this way and that way. And Ptolomeus, that a good Astrologian may avert many effects of the stars which are to come. Doth not Galene & Hipocrates speak much in their critical treatises, of the necessity of observing the Moon's motion? But letting this pass: What say we to the husbandman's observation of times and seasons, as well in sowing as in reaping? If this will not serve to stop our Adversary's violence, we will comeunto the testimony of Scriptures: for the confirmation as well of election of seasons, as to prove that the influence of the heavens doth operate as well good as evil effects. For the first it is said, 
Eccls 3.  Est tempus plantandi, & tempus exstirpandi quod fuit plantatum: Est tempus belli, & est tempus pacis, etc. There is a time to plant, and a time to pull up what is planted: there is a time of war, and a time of peace; And the Son of Syrach: in the good day, enjoy that which is good, and beware of 
Eccls 7.  the evil day, as God made the one, so also 〈◊〉 ordained the other: An S. Paul wisheth us, to put on the armour of 
Ephes. 6.  God, that we may resist the devil in the unfortunate day. Now, if the stars be the distinguisher and guider of times, as Moses telleth us, surely the influence either good or bad for them, maketh good or bad Angels, to have more or less dominion over creatures. That there are bad influences from above, these words of David do testify: Deus est custos tuus, Sol & non percutiet dierno tempore; nec Luna nocte: God is thy preserver, the Sun shall not strike or wound thee by day, nor the Moon by night, etc. And is it not acknowledged, that the Moon is the procurer of the Epilepticke disease? Where it is said in the Evangelist in plain terms, that the possessed was Lunatic? Also that there are good influences from above, it is argued by this 
job 38. 21.  Text of job, Canst thou restrain the sweet influences of the Pleyades, or lose the bands of Orion? Canst thou bring forth Mazzaroth in their time? Canst thou also guide Arcturus with his sons? Knowest thou the course of heaven? or canst thou set the rule thereof on the earth, & c? For in this Text, we find the good influences of the stars are mentioned: and here also it is expressly noted, that the heavens have their powers on the earth.  
I boldly affirm therefore, that all Astrology is not forbidden for as much as there is an especial observation to be had by wise men, of the influence of the stars. And for that purpose, there are hours of election, duly to be observed according unto this or that influence, which is most proper and convenient for our work. Again, whereas Mr. Foster seemeth to make so slight account of the 12. Signs, and their essential operations on the earth; he may see, that such as have made their allaterall notes upon the Text, do interpret the word Mazzaroth, to signify the 12. signs, which do possess the 12. houses of the Zodiac, which being so, mark the Texts conclusion: Canst thou set the rule thereof on the earth? whereby it is evident, that the 12. signs, have an especial rule over the earth, and the creatures thereof, and that by God's ordinance and appointment.  
By this it is made manifest, that there is no Cacomagicall superstition, in observing times, days, or hours, in which this or that star hath dominion, for the collecting of ingrediences, or preparation and adaption of medicines, or other matters, proper for the cure of man, as Mr. Foster doth unjustly aver.  
To conclude, therefore this point, we may discern by the foresaid experiment, how the vegetative force of the plant operateth, in the excrementitious parts of the withered member, no otherwise then the ointment in the amputed blood, and how the spirit of those nails and hair, and skin, do participate with that of the withered member, no otherwise then that of the blood in the ointment, doth with the bloody spirits of the wounded, or as the urinal excrements, with the blood in●…ected with the ●…aunders, as shall be told you hereafter, or else they could not confer or exspire the vegetating spirit of the plant, unto the decayed member; neither could the spirit in the decayed member, magnetically draw the vegetating spirit of the plant unto it, that by the addition of its power, it might with the more speed prosper and recover.  
It is commonly observed amongst us, yea, and familiar in old wife's practice, that if a piece of fresh beef be rubbed well on warts, either in the hand or other member, and buried in the ground, the warts have been accustomed to fade by little and little, as the beef doth rot and putrify in the ground: and that if the party that hath the warts be at a far distance from the place, where the beef is buried. Must this kind of cure also be cacomagicall, or diabolical? yea, verily, as well as the rest, if that be true which M. Foster and his associates do aver.  
I could remember each reader of many of these usual conclusions in natural Magic, which being well pondered, would, I imagine, proue●…farre enough in every wise man's judgement, from any diabolical practice or commerce; but because I fear, I should be in doing, more tedious than delectable, unto each curious, I will come briefly unto the two homebred histories, which I did promise unto you before.  
The first of our homebred histories is this: There is at this present, an honest religious Gentlewoman about London, that taketh an herb, called the Rose of the Sun, which hath small husks about it, which will open and shut, and she putteth it in plantainwater, and it shutteth and closeth up. She therefore, when a woman with child beginneth her labour, giveth her a little plantainwater, and though the labouring woman, appeareth to the Midwife never so ready to be delivered; yet if the Gentlewoman see the vegetable closed, she concludeth, that they are deceived, and that there is no such matter, and so it proveth indeed. Again, when the Midwife doubteth of her delivery, and yet she is indeed near it; The flower will open by little and little as the Matrix doth, and then the Gentlewoman bids the Midwife look to it, assuring her, that she is ready for it, and it proveth so. This story was related very lately unto me, by a Noble man of worth, and confirmed by a reverend Doctor and his Apothecary, who ●…erre, that certain Midwives do at this day, make 〈◊〉 of this natural conclusion.  
Now I know, that M. Foster will say, that this also is diabolical and superstitious. Good God, what will this man leave to be ascribed and attributed, to the only actor in all operations, as well vulgar as mystical, when there is nothing hidden, or rare in this world, which this greater agent for the devil, than I am a witch, as he termeth me, doth not attribute to his Master, the devil, so that God forsooth must be granted to act only in vulgar and sensible things, but as for all hidden mysteries, the activity of those must proceed from the devil, and be only attributed unto him. To conclude, we see an admirable sympathy, betwixt the vegetable, mineral and Animal, and the parts of man's body, as the coultsfoot, which is framed like the lungs, is good for the lungs: herniaria for the rupture, liverwort for the liver, eyebright for the eyes; and again, among minerals, Gold for the heart, and Silver for the brain, brimstone for the lungs, iron for the spleen, as also the spleenstone cureth the spleen, if it be worn on the wrist. And why may not the herb have the like relation and correspondence in nature with the matrix; And that by reason of the vehicle of plantainwater, which did communicate, the nature of the one with the other, the air being the common medium.  
The last hom ebred story is this: There is a Noble Personage in this kingdom of no mean descent, Title and rank, among the English Nobility, a most wise, grave, aged, and religious Gentleman, I say, who hath cured a hundred in his time, of the yellow jaundices, the patient being 10. 20. 30. 40. (yea, & as he and others have reported) almost 100 miles off from him: and many of them, that he hath so cured, have lain long drooping under the burden of this disease, before they came to him, in so much that the use of common receipts of physicians could not overcome it. He hath both performed it by his servants at home, and hath communicated the secret unto some of his friends abroad, amongst whom he hath been pleased to rank myself. The urine therefore of the patient, is sent unto this great Lord. His manner of cure is this, he taketh the ashes of a wood, commonly known and growing here amongst us in England, he maketh a past of this wood with the urine, reserving a little of the urine a part for another purpose, this past so moulded & made up with urine, is divided into 7. or 9 lumps or balls, and in the top of each of these, he maketh a small hole, and putteth in it a little of the urine remaining, & into those parts of urine, he putteth a blade of saphron. And so without further doing, he puts the lumps in a secret place, where they must not be stirred, left the cure be hindered. And experience hath taught the world, many a score of icteritiall men, or infected with the yellow jaundices, have by this simple means been cured: and this is well known unto a 1000 persons. Lord! What a diabolical medicine will this appear in the chaste eyes of Mr. Foster? ●…e will strait way cry out, This is abominable and diabolical witchcraft, and they are witches and conjurers that do use it! But beware Mr. Foster of railing, or calumniating this personage; for he is such a one, as will endure no coals, but will chastise any of your unmannerly bravadoes. What, I say? Is the devil in the sick man's water, or is it in the burnt ashes of the wood? (They say, that witch's implements being burnt, causeth all magical power to vanish) or is it in the poor blades of saphron, that are drenched in the urine; No truly, but rather in their conceits that dream so. For it is most certain, that the plant and the saphron have hidden properties in them, to cure the jaundices. All the mystery therefore of this cure, belongeth unto the respect or relation, which is between the blood of the infected, and the whey of the blood, which carrieth with it partly some of the natural salt and tincture of the blood, and partly some of the relics of the I cteritious humour, which maketh the urine of so high a yellow. The spirit of blood therefore with his agent lurking in the tincture, and salt, which is in the watery serous, or whaiey excrement, and being buried in that medicinable earth, or ashes, in which the salt of the plant dwelleth, or stirred up by the continuation which it hath with that spirit of life, which yet dwelleth in the sick man's veins. Therefore the water being inhumed and mingled, with that medicinal earth, and mixed with saphron, the vivifying spirit of the sick, tending to the preservation of life, doth aid the like in the urine, and also exuscitate and revive that in the salt of the ashes, to act and fight against the Icteritious humour in the urine, which fading and being by little and little conquered, maketh his like in the sick body to dye and vanish. Besides all this, the spirit lurking in the salt, and exuscitated partly, by the excited spirit of the plant, and partly by the emanating spirit of the sick body, doth send, or carry back a curative property, unto the whole bulk of the blood. I leave this unto the more serious consideration of the learned, who can better judge of the hidden and abstruse operations of Gods incorruptible spirit, closing up all in these very words of the Apostle: Deus operatur omnia in omnibus, God worketh all in all, & 
1 Corinth. 12  ex eo, per eum, & in eo, sunt omnia, of him, by him, in him are all things, & Deus vivificat omnia, God vivifieth all things. 
Romans 11.  And finally, Dij sunt, qui dicuntur in coelis & in terra; nobis autem unus Pater à quo omnia, & nos in illo, & unus 
1 Timoth. 6.  Dominus Iesus Christus, per quem omnia, & nos per illum. There are in the estimation of some men, gods in heaven and 
1 Corinth. 8.  in earth; but unto us there are no more than one God, the Father, from whom do proceed all things, and we are in him: and ●…ne Lord jesus Christ, by whom are all things, and we by him. Ergò, it is vainly, and presumptuously said of Mr. Foster, that the cure of the weapon-salue is effected by the devil, the enemy of jesus Christ, and not by Christ himself, being that jesus is the only Saviour, and curer or healer both of soul & body, who, as he hath all powers & potestates under his dominion, useth his good Angels to work his goodness, and not the bad Angels, which he did ordain for a clean contrary office. I will not say, that this assertion of his is a kind of blasphemy; but it is little better. At the leastwise it is the grossest sort of Idolatry, to ascribe the good works of God, unto the essential act of the worst and most wickedest of all his creatures, whom God instituted for a clean contraryuse, namely, to be his punishing and destroying minister or angel.  
Now, I will proceed unto the particular defence, of mine own doctrine, expressed in my mystical Anatomy, Against the which Master Foster doth enueigh so bitterly, and with so great a confidence. He crows there like a Cock on his own dunghill, before he hath occasion, and challengeth gloriously the palm, and proclaimeth the trophy of his own praises, before he hath got the victory. The end crownes all: for truth is not boulstered up with high and bragging terms. It had been best for Master Foster to have heard me speak, before he had publicly slandered me, and set up the Titles of his book on the posts of my door in my disgrace: whether it was discreetly done of him, or not; I leave it to the censure of the world: and so I move to the last Member of this Treatise.    

The Third Member:  
Wherein the Author doth disannul all those Arguments and Objections, which M. Foster with such invincible confidence hath produced, for the refelling of his opinion; expressed in his mystical Anatomy, where he proveth, that the action of curing by the Weapon-Salue, is merely Natural; and no way Magical or Diabolical.  

The Prelude to this Member:  
Wherein the Author doth express, that his Adversary's slanders of him, are grounded on malice, and not on any ●…ust desert of his. Here also he showeth the method of his proceeding in this Member, with the Reason thereof.  
EAch discreet Reader may discern by M. Foster's scandalous vehemency against me, for composing in my mystical Anatomy, the subject of this Member, that it is more of envy and malice, then for any desert in me, or offence committed by me, either against him, (for as much as I know him not) or any other person else: For out of doubt, he would not else upon so slight an occasion, as was this short chapter expressed in the foresaid place, have so slandered me, with the title ofa Magician, as he hath; and alleged his wise Master the Friar Mersennus his authority for it, as profound an Author for railing and false slander as himself. But why (I beseech you) should he induce Mersennus his scandalous words against me in this his writing, when he seeth, that the Friar is so taunted by his friend and champion Gassendus for it, that in his Reply, which he maketh with Gassendus and Lanovius against me, after that I had thoroughly nettled and gauled him for his follies, he dared not to utter or repeat one word against me, touching the precedent slanders of Magic, which in his Book on Genesis, upon little or no ground he laid unto my charge; but grafted all his spite and malice in that Reply, upon certain Impieties, (as he termeth them) which he most weakly layeth unto my charge? Again: whereas this our homebred Adversary saith, that I have excused myself from Magic, in a Book entitled, Sophiae cum Moria certamen, and that Lanovius saith, Cuius contrarium verum est; I must tell him, that it doth ill become a man of his Profession, to utter such a falsehood. For Lanovius, (though in as malicious a manner as he could) doth clear me of that crime, alleging that mine unskilfulness or insufficiency in such things, made him to think the contrary. And therefore I must tell this my English calumniatour, that there is a Star-chamber to punish such abuses, and consequently, he may perchance hear of me sooner than he doth expect, unless he bridleth his slanderous tongue the better hereafter. It is an Argument of little Philosophy, and less Divinity, to rail unreasonably, and scandalise with immorality. For Philosophy is Sapientiae amor, the love of Wisdom: and the Wise man saith, It is the part of a fool to rail. Again: all Divinity is founded on Love and Charity; and Christ his chiefest preaching, wasto love our Brethren, and to affect our Neighbours as ourselves, and to admonish us, that we judge not our Brethren rashly. But to come unto our business; Hath this Chapter of mine, (judicious Reader) in which our diligent Inquisitor hath made so strict a search, and against which he hath framed so punctual a confutation, any Cacomagicall business in it, that I should so hardly be censured, by our quick-witted Confuter, at the very entrance into it? Do you discern in it any thing, that should cause our Adversary to make such a scandalous, and unchristianlike ingression into the inquiry of it, that thereby the simpler sort of men may deem me a Witch or Magician? As for such as are of the wiser sort, I am sure they laugh at it. But is not this an argument of envy, founded on no solid foundation? And is not he, as well for his unreasonable spite, as some things else, of each good Christian to be pitied? For what hath he in him should deserve envy, being that he confesseth in his Epistle to the Reader, that he is infra invidiam? As for myself, I must ingenuously concur with the opinion of all the world, and say, that I had rather be envied then pitied. But to our purpose: The subject of this Chapter cited by me in my mystical Anatomy, is only a discourse of the natural reference, and Magnetic or attractive and sympathetic relation, which is observed to be, betwixt two distinct substances of the like nature; but differing in the distance of place; as between the Loadstone and the Iron, betwixt the blood, and the salt of the same nature; in which the vegetating spirit, common unto them both, doth occultly abide. And you must note also (courteous Reader) that in this particular Book of my mystical Anatomy, I did handle the secret and hidden properties of the spiritual or internal blood in the external, citing therewithal, as near as my small capacity would give me leave, the harmonical effects which it worketh, as well by contract or immediate touch, as at a distance. I would fain know now, wherein I have offended in so doing? or how I have deserved M. Foster's slanderous ingression into his examination of this business? or whether in my natural discourse upon this subject, I mention Diabolical Charms, Circles, Witchcraft, or unlawful and forbidden Characters, or such like? If you find nothing appertaining unto any such devilish Magic, then give your sentence, whether such a Prelude unto this business was honest, decent, or any thing appertaining unto the matter in handling. As for the usage of the Weapon-Salue in itself, I protest before God and man, I never of myself did practise it unto this very day; but in my conscience, and by reason of a more strict inquiry, which for this cause I have made into it, I find it so free from any Diabolical superstition, (which, God is my witness, I have ever hated, as I do the Devil and all his works) and have heard so much of the virtuous operation thereof, that from henceforward, malegree the demeure writers or speakers against it, I will both practise it, and defend the lawfulness of it, as being more assured now then ever, that it is the blessed virtue of God; and not any act of the Devil, which operateth in it unto the health and alledgement of God's afflicted creatures.  
But to come unto our matter.  
I will make but few words, for I have already been too long in my precedent discourse. But before I begin, I pray you observe (gentle and judicious Reader) how that our Sponge-carrier, is very halting and unperfect in the interpretation of my text, straining it much from its true nature, to serve his own sense rather, then justly to express mine intention; (as indeed he ought:) I will therefore in the fi●…st place express unto you, in naked English terms, the full and exact purpose of my Latin text, which I call mine Assertion; and then in the next place, I will express his exposition or collection: After that I will set down the virtuous validity of his Sponge in drinking up, devouring, or wiping away the strength of my Assertion: and then in the last place, I will crush and squeeze his Sponge, and make it by force to vomit up again the truth, which it hath deuo●…ed, or rather covered with his veil of ignorance. And this shall be my manner of proceeding in combat against this Lernian Monster, and his Tr●…th- 〈◊〉 Sponge.   

CHAP. I.  

here it is proved against our Adversary's Assertion,  
First, that the Blood, Fat, Flesh, and Bones of a dead Man do participate with that Balsamicke nature or humidum radicule which is in the living Man.  
Secondly, that a Horse hath a Balsam sympathising with that of a Man.   

My naked text Englished.  
We see that this Ointment is compounded of things passing well agreeing unto man's nature; and consequently, that it hath a great respect to his health and preservation, for as much as unto the composition thereof, we have in the chiefest place or rank Blood, in which the power of life is placed. Here, I say, is the essence of man's Bones growing out of them, in form of Moss, termed Vsnea: here is his Flesh in the Mummy, which is compounded of Flesh and Balsam; here is the Fat of Man's Body, which concurreth with the rest unto the perfection of this Ointment. And with all these (as is said) the Blood is mingled, which was the beginning and food of them all, for as much as in it is the spirit of life, and with it the bright soul doth abide, and operateth after a hidden manner. So that the whole perfection of Man's Body, doth seem to concur unto the confection of this precious ointment. And this is the reason, why there is so great a respect and consent, between this Ointment, and the Blood of the wounded person. For it is most necessary, that some of the Blood of the wounded, be drawn out from the depth of the ●…und, etc. This is the exact interpretation of my text.  
Now ye shall see what he maketh of it.   

M. Foster's Collection.  
Scull-mosse, or Bones, (saith Doctor Fludd,) Mummy, and the Fat of Man (the especial ingredience) comprehend the corpor all perfection of man, and so are apt to heal, by reason of a natural Balsam resting in them, sympathising with the hypostatical Balsam refiding in the living Man.  
You see here, that first he leaves out the blood, which is the prime ingredient; and than whereas I speak of that enbalming ingredient, which the Nobles of Egypt were wont to make of the natural Balsam, and such like Bituminous and unctuous things, as were enemies to Corruption, he nominates and interprets after his fashion, and to serve his turn, saying; that I speak of the natural Balsam in Man, residing in the Ointment, etc. But I will let him have his scope, being it cannot much vary from my purpose.   

M. Foster's Sponge to wipe away this mine Assertion.  
I deny that Scull-mosse, or Bones, Mummy, and Man's 
Foster.  Fat have, though they be medicinable, any natural Balsam, or radical humour, (for so some call natural Balsam) residing in them, sympathising with the hypostatical Balsam, remaining in the living Man: unless a Horse have a Balsam sympathising with Mans. For (saith D. Fludd, which I advice him to remember) if a nail which pricketh a Horse, be put into the Oyntment-pot, the Horse shall be cured. I say there is no such sympathy between Horse and man; and if there be no cause at all to bele●…ue the one, there is but little to bele●…ue the other.   

Here the Sponge is Squeezed.  
Observe in the first place, that our Opposite forgets, 
Fludd.  that Blood is one of the ingrediences. And then he disputeth ex non concessis, as is before said; and yet nevertheless I will give him his way, and prove that all which his Spongy tongue hath uttered, for the wiping away of that truth, which hath been here expressed by me, is of no validity, nor yet of any appearance or probability. I will therefore divide this Confutation of his into two Branches or Members: whereof the first shall produce this question: namely, Whether Blood, Flesh, Fat, & Bones, have any natural Balsam, or radical moisture residing in them, sympathising with the Hypostatical Balsam remaining with the living Man? The later containeth this: Whether a Horse have a Balsam sympathising with the Balsam of Man?  
The first of these two, is flatly held by M. Foster negatively, and I in a surer confidence do hold it affirmatively, and will prove it: first, by Natural Reason: secondly, by the Authority of Holy writ: and lastly, by Common Experience.  
In the first place therefore, I would have M. Foster to learn, what a Balsamicke nature is, before he thus rashly seeketh to censure the creatures to have it, or to be without it. I must therefore let him know, that it is nought else, but a volatill, and essential salt, that is full of vegetating and multiplying virtue, which it receiveth from above, as a precious soul to vivify and animate it, the which virtue is that Calidum innatum, or Natural heat, by whose virtue every creature doth exist, and the volatile vehicle, in which it is carried, is that Humidum Radical, or Radical Moisture, or Humidity, by which, and in which, the foresaid virtue doth immediately move, and act unto life, vegetation and multiplication. By the operation therefore of these essential active and passive, Vegetables and Animals do manifestly, and Minerals occultly vegetate and multiply: and that as well in their form or natural fire, as in their substance. And for this cause the true Alchemists do call this mystical Salt, Sal Sapientûm, the Salt of Wise men, for as much as in it consisteth the mystery of Nature. And others term it the true Balsamum Naturae, or Balsam of Nature, in which all the Mystery of Nature doth consist. Whereupon the wise Philosophers affirm: Quod sit in sale isto quicquid quaerunt Sapientes: That all that Wise men seek after, is in salt. Touching the aerial part, it is the volatile salt, which is every where expansed in the open air, and it is the purest essence of and in the air, in which the grain of life is: and therefore other Wise men say, Est in aëre occultus vitae cibus: The hidden food of life is in the air, etc.  
It is not without a very mystical and secret cause also, that our Saviour Christ took an especial notice of Salt. In one place he saith: Sal Terrae estis vos, 
Mat. 5.  Ye are the Salt of the Earth; where he meaneth the spiritual man, in which is the breath of life. And again: Sal si evaneurit, in quo salietur? ad nihilum valet 
Ibidem.  ultra, nisi ut mittatur for as, & conculcetur ab homini●…us. If the Salt shall vanish away, with what shall it be seasoned? It will be of no further value, save only to be cast cut of doors, and to be trodden on by men. Whereby it is evident, that nothing can exist, or be of any reckoning or estimation, without this Mystical Salt, or Glue of Life, but will be quite dead and corrupt. There is Salt in the very dunghill, that giveth life and heart unto the ground, whereby it multiplieth the Grain in a greater proportion, and sucketh unto it more plentifully the Celestial influence of life.  
To conclude: the very essence of the Animal creatures blood in general, consisteth in this Balsamicke Salt. By it the body is animated: by it the flesh through apposition, union, and agglutination of parts is vivified, multiplied, and successively preserved. By this in the bread, and the flesh of creatures, the blood in man is daily increased: in this therefore is the incorruptible spirit of life, which keepeth man alive, and defendeth him from corruption: and unless it acteth his vivifying office, man is quickly rotten or corrupted. Do not Scriptures confirm thus much in many places●… namely, that, Anima ominis est insanguine: That the 
 life of man is in his blood: and, Anima carnis est in sanguine, The life of the flesh is in the blood? Now it is certain, that this vivifying Spirit, which is, Donum Dei cuilibet Creaturae, The Gift of God unto every Creature: (as is proved before) is the true operator, in this his Radical moist Tabernacle, to heal, mend, and agglutinate wounds, being assisted with any application, made either by a Real, or Virtual Contact. It follows therefore, that this Spirit being in the Blood, Fat, Bones, and Flesh of Man, for as much as they do subsist by it, and were first animated, and engendered, and multiplied by it, do participate of this Spirit, which the Scripture saith, doth animate and heal all things. Spiritus seu Verbum Dei, saith SALOMON, sanat omnia: The Spirit 
Wisd. 16. 〈◊〉.  and Word of God healeth all things.  
But M. Foster will say, that this Spirit of life is in the Blood, Fat, and Flesh, when it is not separated from the live Man; but after it is separated, it hath no more life or being. I have told him, and proved the contrary, in my Philosophical Demonstration. For without this Salt, and living Spirit in it, neither Blood, Fat, Bones, nor Flesh could subsist; but according unto that of Christ be●…ore mentioned, it would be of no use. Again, it is intimated in Holy Writ, that the Spirit of life is in their central or inward parts, though it doth not act or operate; but quiescere in Centro, rest in the Centre, as I have before expressed plainly. For else why should it be said: Thou shalt altogether forbear to eat the Blood 
Levit. 3.  and the Fat: And again, Thou shalt not take in thy 
Levit. 7. Levit. 17.  meat the blood of the creature. And again, The blood of the Beast or Fo●…le killed in hunting, must be poured on the ground: and the reason is there given: namely, Because the Spirit of life is in the blood. And again it is said: The Soul of the flesh is in the blood. Now if the Spirit of life did vanish out of the Blood, Flesh, Fat, and Bones, immediately after their separation from the living creature, what needed all these words, or strict precepts, for the not eating of the Blood and Fat, after the death of the creatures? Or why should that reason be given, Because the soul or life is in the blood, or the blood is the see●…e of the soul or life? The text doth not say, The Blood was the seat of the soul or life; but, It is: namely, the subsistence of these parts, though separated from the living body, do yet participate with the Spirit of life; therefore beware, that you eat it not.  
I will not here remember you, of the vivifying virtue, remaining with Elias his Bones, which 
〈◊〉 King. 13.  made the murdered body, that was by the thieves cast into the Grave of the Prophet, rise again; nor 
●…poc. 6. 9  that the souls of such as were slain for the Words sake, did cry unto the Lord from under the Altar for vengeance; nor that the voice of the murdered 
●…en. 4. 10.  Abel's blood did cry out to God from the earth; nor the sudden reviving of the dead blood in the murdered, at the presence of the murderer: which could not happen, without this Vivifying Spirit did participate with, and lurk in the blood, though without action, till by the murdering spirit, it was excited unto action, etc. But I will bring you to an ocular experience: It is most certain, unto such who have applied themselves unto the art of distilling, that man's Blood and Bones do contain an admirable deal of volatile Salt, in which there is so excellent a Balsamic di●…position, that it doth, by reason of the propinquity of nature, suddenly appease dolours of the Gout, and intolerable Aches, cureth Wounds, healeth such as are affected with the Mother and Falling-sickness: and in fine, experience hath made manifest, that the Volatile Salt and Oil of the Blood, is an excellent Cordial. Again, that the Oil of Man's Fat is a great appeaser of the Gout and other Dolours, and a healer of Wounds, and a present dryer up of all manner of Excoriations; often experience hath taught, as well my Masters as myself. Do we not see, that the dropping of a Candle will in one night heal up an Excoriation? And every Ostler will certify you, that a Horse's heel being wounded or cut with a stone or shoe, with the anointing of a Candle's end; that Hogs-grease, Deeres-suet, are esteemed good and necessary ingredients for a healing Salve; there is not a Chirurgeon but will confess. And whence doth this sanative property in them proceed? what? from the benign act of God, or from the Devil? If from, it is from that curing and vivifying Spirit, which first made those Members, and gave them that virtue, or it could have no healing property. Spiritu ab ore Dei 
Psal. 33.  (saith David) omnis procedit virtus: From the Spirit of the mouth of God proceedeth all virtue. Ergò, from that Spirit had the Fat, Flesh, Blood, and Bones, that virtue of healing, or not at all: and by the presence they hold still that virtue of it, even after their separation or amputation from the living body, that it received from it, whilst they were Members in the living Body: only this is the difference, that when they were in the living Body, their virtue was actual; but being separated, it is only potential, and will not be reduced unto act, unless it be incited by the 〈◊〉 vivifying and actuating Spirit, even as we see, that Grease or Tallow is fixed with the cold, and will not flow, but with the act of natural heat or fire, it will forthwith melt and flow. What of all this may our Sponge-bearing Author say? Must therefore the Spirit of life be in this? for without it there can be no sympathising betwixt this and the Hypostatical Balsam, residing in the living Man. I must have this Inquisitor know, that as it was but one Spirit, that was called by the Prophet from the four Winds, to 
Er. k. 37.  breathe life unto the slain; so there is but one Spirit that giveth virtue, as well to the living Blood, Flesh, Fat, and Bones, as to the other, that seem to us to be without life, or in puissance to act. It is but one Spirit, but in diverse properties, that congealeth, and as it were, killeth the Spirit of the movable Element of Air, and fixeth it by his Northern blast into Snow, Frost, Ice, and Hail; and again reviuifieth it by a Southern blast. Neither will it serve our Opposites turn, to exclude this Spirit from the Fat, Blood, Flesh, and Moss of Bones, that are in the Ointment; for the Wise man saith; That the incorruptible Spirit is in all things: Ergò, 
〈◊〉. 12. 1.  in this Ointment. We have therefore the Balsamic Salt in all of these ingrediences, and in that Salt lurketh the active Virtue, which being stirred by his fountain of action, flowing and acting à termino à quo, doth reagere, or act again, à termino ad quem, that is, from the end to the beginning. This is the reason that this Ointment cureth not only by a Real; but also Virtual Contact: namely, by reason of that virtue, which it holdeth from his first Creator: As who should say, that an herb or root should lose all their sanative virtue, because they are gathered from the plant: namely, a Grain of Wheat, or an Apple, gathered from the Straw or Tree, should have no Balsamic nourishment in it, because they are now past growing; and yet the contrary is manifested, in that they have still in them their vegetating and multiplying Spirit. For being put into the Earth, the very Atom of life lurking in them, doth manifest itself, and maketh them grow again and multiply in their kind. Neither are the flesh of Beasts destitute of their nourishing property; though they seem dead, and are severed from the living Creature. For the Scripture saith; Anima carnis est in sanguine: The life of the flesh is in the blood, which if it were not so; it would not nourish, or be converted into man's bodily substance: namely, Blood, Flesh, Fat, and Bones: as also, if the vivifying Spirit did not lurk in the flesh of the dead Carcase, it were impossible that it should be converted into worms by the exposition of it unto the beams of the Sun, as shall be told hereafter.  
Lastly, I could show this deep Philosopher, that this vivifying Spirit, in the volatile Salt, is abundantly inbred. I could show him ocularly, how it sucketh down the form of life from the Sun; insomuch that of a clear aerial volatile Salt, as white as Snow, or chrystalling unctuous fluent liquor, it will in few hours become as red as a Ruby, by exposing it to the Sunbeams. Such is the sympathy betwixt it and the form of the Sun: and in the selfsame kind is their reciprocal appetite; as is between the Patient and the Agent, or the Female and the Male. I could show him also in a short space, the admirable power this vegetable Spirit hath, to cause vegetation in all things. And I have proved it to be a sovereign Balsam to cure wounds, and to take away aches: and therefore it sympathiseth with the Hypostatical Balsam of man. For else it would not be converted into the same Image: namely, into Blood, and Flesh, and Fat, and Bones; and much more therefore the very Blood, Flesh, Fat, and Bones, of the selfsame species, being that simile magis nutritur à suo simili, like is nourished more by his like. Do we not see man's blood; yea, the blood of every creature, to consist of such a volatile Salt? If it were nothing but the urine, which is the whayie excrement of the blood, it would witness so much, being that it is passing full of salt Armoniak, or volatile Animal Salt: and by reason of the Balsamic nature thereof, man's urine is so proper to mundify and cure a slight green wound; as also the Yellow-Iaunders is cured at such a distance from the patient, as is already declared. You see therefore, with what ease, and that by a triple consideration, this dull Sponge of M. foster's is squeezed: and how unreasonable and unprobable is his foresaid proposition. I come therefore to the examination of the second question which ariseth from it.  
Touching the second question, which is, Whether a Horse have a Balsam sympathising with that of man? Master Foster saith, There is no such sympathy between Horse and Man. He saith much; but proved little or nothing. As who should say, M. Foster's will is so, and therefore stet pro ratione voluntas, his will must stand for a law. He imitateth exactly in this, his bragging M. Mersennus. But I will be so bold as to instruct him better in this matter, and show him that the bodily nature of the one, doth easily sympathize and communicate with that of the other. For the Flesh, Fat, and Bones of the one and the other, are of blood in a natural generality; yea, and in speciality of bloods, though in number they vary. For (I beseech you) doth not the selfsame Flesh, Fat, and Blood of the Beast nourish the like in man? Is not the one transmuted into the other? Nay, doth not the Scripture speak this in a general sense, meaning all blood; namely, that the soul or life of the creature is in the blood, and that the life of all flesh is in the blood, and that for a divine respect of that Spirit of life in the blood, we are commanded, not to eat of the blood of any creature? And again: the blood of man, in a reciprocal respect, is to be demanded of the Beast that shed it. All which being rightly considered, who of wisdom can make any doubt, and not absolutely conclude, that the Beasts bodily nature doth sympathize and correspond with the parts of man's body? I confess, that the Intellectual nature of man, maketh it to differ from that of a Horse, for as much as he is said to be Animal rationale, and the Beast Animal irrationale; but these properties are only seen in the specifying spirit, and do neither concern or touch any action of life, or vegetation, or multiplication, or healing. I will therefore discourse in this manner: God hath endued man with a double gift, whereof the first is the spirit of life, which he hath imparted not only unto him, but also to all other creatures; and again, he hath bestowed on him more than on any other living creature: for he hath given him understanding; and yet the Giver of this double gift, is but only one Spirit. And thereupon job saith: Spiritus Deifecit me, & inspiratio Omnipotentis vivificavit 
job 33.4.  me: The Spirit of God made me, and the inspiration of the Everlasting gave me life. Now (as I have said) this very same benefit was given unto all other creatures, in all one property and office: whereby it is said: Deus vivificat omnia, God vivifieth all things. And judith: Misit Spiritum, & creavit omnia, He sendeth 
judith 16.  forth his Spirit, and createth all things: and the Prophet Isaias: Deus dat flatum populo, & spiritum calcantibus 
●…aias 42. 5.  terram, God giveth breath unto the people, and spirit to every creature that marcheth on the earth. Whereby it is plain, that the same spirit of life is proportionably, though diversely, in number, measure, and proportion, poured out on every specific Animal: and therefore there must be an admirable sympathy of nature, between the parts of each Animal, which are by vegetation and multiplication produced, through the operation of the same spirit of life, infused into the blood; and so by the way of animation unto the Fat, Flesh, and Bones. And this is the reason, and no other, that like is converted into his like; namely, blood into blood, flesh into blood and flesh, and fat into his like, and bones and marrow is made of both. Is it not most palpable, that any flesh, or blood, or fat of dead Beasts will be converted, by mutation of concoction, into the substance of man? which it could never do; but that they egregiously do sympathize in nature together, and do unite the Balsamic nature, or calidum innatum & humidum radical of the one with the other, and transmute the substance of the one, into that of the other, which originally is the blood, as well manifest as occult. But touching the other extraordinary gift, it is said by job in another place: In homine est spiritus; sed inspiratio 
job 9  Omnipotentis facit eum intelligere: In man is the spirit of life; but the breath of the Omnipotent maketh him to understand. Understanding therefore is a gift, a part which maketh man to differ from the Beast; but not the spirit of life.  
What then resteth more to be done? Marry, the 
Pag. 39  Doctor must remember, etc. saith M. Foster.  
And what must he remember? For so strict an admonition of a wise man, must import some thing of weight. He must (saith he) remember his Horse-leechery. And what Horse-leechery? Namely, that a Horse pricked with a nail, may likewise be cured. A wondrous piece of work! And was it for this mighty business, that the same memorial should be repeated, in this his glorious Spongy piece of service, to wipe that Assertion away? Let us therefore see the main subject of his commenforation, which is this: For saith the Doctor, (which I advised him to remember) 
Pag. 42.  if the nail which pricked a Horse, be put into the Oyntment-pot, the Horse shall be cured. I say, There is no such sympathy betwixt Horse and Man.  
Ha, ha, he! Risum teneatis amici? Because he saith so, therefore it is so: stat pro ratione voluntas. He says it, and though he proveth nothing, yet he must be believed. But this man's Assertion shall be proved ridiculous, as well by a common and vulgar observation, as the manifold practical experience of the Nobleman or Earl, which I mentioned in the 6. chapter of the 2. Member of this Treatise.  
Touching the common vulgar observation, we see, that the flesh of all creatures (as I said before) be they Birds, or fourfooted Beasts, and therefore of a Horse, is easily converted, after it is digested in man's stomach, into his blood, flesh, fat, and bones: which is an evident Argument, that there is a manifest sympathy between a Horse his flesh and blood, and that of a man: yea, and that there resideth in a Horse the like Balsamic nature, or Radical moisture, which is in a man: and that consequently, the same Balsamic nature doth sympathize with the hypostatical Balsam remaining in man. The case is apparent; for quod facit tale, est magis tale: and therefore if the blood or flesh of a Horse were not of such a nature as that of man, it would never be converted and made one in union, with the blood and flesh of man. But that it is so, every Sot doth perceive practically. Whereby it is evident, that the Balsamic nature of the one, doth most exactly agree with the other; or else they would never prove so homogeneal, as to include one nature. Again, if they did not sympathize; but Antipathise; the nature of the one would abhor the nature of the other; which experience proveth false. Again, that there is a Balsamic nature in a Horse, sympathising with that in a man, the effect proveth. For the effect of a Balsamic nature, is to agglutinate wounds, and to incarnate and breed flesh, and that by a secret virtue of vegetation. But the flesh of a Horse doth render his Balsamic suck or juice unto the liver of a man, where it so sympathiseth with the nature thereof, that it condenseth itself, by a homogeneal transmutation into blood, and becometh as fibrous and well compacted, as the other humane blood: and in conclusion, is made all one with it: and after that by apposition, union, and assimulation (that I may use Galen his own words) it becometh man's flesh. An infallible argument, that the Balsamic nature of these two creatures do consent and sympathize: for else they could not make one union. Thus our sharp-witted Remembrancer may see, that I do not only say, after his fashion; but also prove and demonstrate my case so palpably, that every simple person may feelingly perceive it.  
I come now to such private experiments, as the Noble Earl abovementioned hath made upon Horses: whereof some have been pricked, and some wounded, or hurt otherwise. He was pleased to tell me of many of his Cures, as well on his own Horses, as on others, which by the virtue of this Ointment, he had performed. Now would I fain know, whether any person of worth or discretion, would rather believe that, which this Nobleman affirmeth, and avowed upon his own knowledge, and manifold experience, or else the threadbare assertion of M. Foster, who would persuade the world, and that by his mere asseveration only, without any other proof or practice, that Castles may be builded in the Air. What shall we say then? shall we call a convocation of these turbulent, incredulous, and all-iudging persons, to have it decided: whether the Devil did this Cure to gain the Horse's soul, or no? Alas! their demure worship's will, after the due pleading and scanning of the cause, find that his black Lordship would not bestow the pains for a soul, which is so fading, transitory, and not immortal, as is that of a man, after which he so eagerly thirsteth and gapeth. But if they reply that he doth it to delude the credulous Mediciner, and by that covert means to gain his soul: I answer, that, Frustrà fit per plur●…, quod fieri potest per pauciora. The Mediciner cured many reasonable persons before, and would not that suffice the Devils turn to gain him; but he must assist him also, in curing unreasonable creatures, to make the Obligation for the Practitioners soul the surer? I would perchance give more credit to these bold and high thundering judges or condemners, and vilifiers of jehovah's power, by attributing that unto the Devil, which appertaineth unto him, if one man had many souls to lose: but who is so foolish to cast the Dice twice, for that he hath surely won at once?  
By this therefore, each wise and judicious Reader may plainly discern, that M. Foster's Sponge is herein also squeezed, for as much as it is most certain, that the natural Balsam of one Animal, doth sympathize with his like in the other, by reason that they have both but one and the same acting virtue, and one general Balsamic spirit in nature and condition, which is common unto every specific.    

CHAP. II.  
Wherein is proved contrary, unto the Sponge-carriers Tenent, that man's Bones proceed originally from Blood.  

The naked Assertion of D. Fludds text.  
The Blood is mingled with the Mummy, or Flesh, the Fat, or the Vsnaea, or Moss of the Bones, which Blood was the beginning and food of them all.   

M. Foster's Collection.  
These ingredients have their beginning and aliment from the Blood.  
The act of his mundifying Sponge.  
Secondly, I deny that Man's Bones have their beginning 
Foster.  and aliment from Blood. For Physicians and Philosophers s●…y, that they have their beginning from the grosser seminaryparts, and their aliment from Blood, or Marrow, or both.   

Here the Sponge is squeezed.  
I wonder that my Confuter, like the Comediant 
Fludd.  parasi●…, sometimes denieth; and again with the same breath affirmeth. For first, he denieth that Bones have their aliment from Blood; and then he concludes that they have. Well, we will pass this staggering error, and come to the point. Man's Bones (saith he) have their beginning of the grosser seminary parts, ergo, not of Blood. The consequence is erroneous. For if he will, ●…ucly look into the nature of the sperm, he shall find it to be nothing else originally; but the purest part of Blood, strained from a double kind of vessel: whereof the purer or internal part issueth from the arterial vessel; the grosser and external from the venal vessel. What needs M. Foster to look on Bauhines Notes, or Galens' Opinions, and those of many other differing from them, and so make Ipse dixit his whole strength, when his eyes will teach him, (if he ever knew Anatomy, as perchance his Father did) that the fountain of sperm is the Blood, of two natures, namely, Arterial and venal? for the preparing seminary vessels, that alter it, & purify it, have their issues and heads out of the great artery, and vena Cava. Which being so, I would fain know of M. Foster, whether he thinketh that the spearme doth not proceed from the Blood as original thereof, for as much as the vessels, from which it floweth, be full of nothing else but Blood? I care not for ipse dixit, when in every man's ocular experience it appeareth the contrary. For some men will have the substance of the seed to come from the brain; and other some from the subtle parts of the whole body; and some will have it spring from the purest part of the four humours, which is all one to say, that it proceedeth from the Blood, which is composed of the four humours, though the element of air hath the dominion. But most sure it is, that the Blood is his fountain, and appeareth by ocular demonstration. Which being so, I pray you good M. Foster, what error is it in me to say, that Blood is the beginner of Bones, when yourself doth confess, that their immediate being is of sperm, whose immediate existence is of Blood? Again, we are taught that the ●…eat of life is in the Blood: if therefore sperm doth bring forth life, it receiveth that gift of life from the Blood.  
To conclude: it is evident by this, that the vivifying Spirit of the Lord (which is the animater of the four Winds, from whence the Prophet Ezechiel called it to animate the slain) moveth and operateth radically in the spiritual Blood, and that the sperm is animated and moved by this spiritual Blood, which is the spermes internum, which Philosophers call semen; in whose Centre the vivifying Spirit of the Lord acteth: and then this Spirit in the seed, framed Skin, Flesh, Bones, & Nerves, and giveth them Life, Action, and Motion: all which the patient ●…ob expresseth thus: Thou hast poured me out like Milk, (that is, in the form of sperm) thou hast coagulated me like Cheese, thou hast endued me with Skin and Flesh, thou hast compacted me together with Bones and Sinews, thou hast given me life by thy mercy, and by thy visitation thou hast preserved my spirit; but all this thou hast hidden in thy mind; but I know all this to be from thee. Whereupon it is evident, that God operateth all, beginning radically in the blood: and for this reason the Apostle saith rightly: In him we live, we move and have our being. 
Acts 17.   
I conclude therefore; that here again is all the Sponges validity so squeezed out, as hereafter (I hope) it shall not be able to digest any great matter; nor yet to bite any longer upon the Marble Rock of Truth.    

CHAP. III.  
In the which it is proved, contrary unto our Spongy Author's opinion, that spirits do reside in the separated Blood.  

Doctor Fludds naked Text.  
In the Blood is the spirit of life, and with the bright soul doth abide, and operateth after an hidden manner.   

Master Foster's Collection.  
In the Blood reside the vital spirits: in the vital spirits the soul, in an hidden manner.  
The act of his mundifying Sponge.  
Thirdly, I deny that any spirits reside in separated 
Foster.  Blood, and Casman is so confident in this, that in parts separated from the body, remain no spirits, and saith, that the very Devil cannot beget or conserve any in them.   

The Sponge squeezed.  
Here you see that this freshwater Soldier hath 
Fludd.  nothing to maintain his Tenent, but Ipse dixit. If that fail, farewell all further expectation. But I will prove, that this his and his Master's assertion is erroneous, by three manner of ways: namely, first, by Philosophical reason: for being that every amputated creature, even from the lively stock of his growth, is filled with a Balsamic Salt of the nature of the Tree or Plant, from which it sprung, by which it doth exist, such as indeed it is, it is not possible, but that it should have of the spirit of his wont life in it, although it doth not act, but rest in its Centre.  
Next, by Holy Scriptures, for (as is proved abundantly before) the blood spilt, and flesh killed, is full of lively spirits, though they remain potentially in them; or else why should the Israelites be commanded, not to eat the fat and blood? For it is said: because the blood is the seat of the soul or spirit of life. For if that spirit of life were fled from it, what sin had it been to have eaten it? But the text saith, for it is the seat of life, and therefore it is commanded, that they should pour it out on the Earth. Again; let Parson Foster answer this: The incorruptible 
Sap. 12. 〈◊〉.  pirit of the Lord is in all things: Ergò, in the effused blood, flesh, fat, and bones, separated from the whole. And lastly, by common experience; for we find that fat, and blood, and mummy, have singular properties of healing, which they could not have, if all the spirits which they did receive from the living body, were exhaled; but it is the office 
1. Cor. 12. Wisd. 16. 10.  only of the incorruptible Spirit and Word to heal: and therefore, being these ingredients have an healing property, they must needs in this their existence participate or communicate with this good Spirit, whose nature is to expel and take away all corruption and sickness, and other unnatural impediments. 
〈◊〉. 16.  Verbum tuum (saith Solomon) curate omnia: thy Word cureth all: for in it only is life, Ergò, the 
●…ohn 1.  vivifying spirit. Moreover I know, and with mine eyes have seen abundance of spirits, which by the a●… of the least fire, have been excited, out of the essence of corrupted blood and fat, in so much that with the natural heat of the hand, they, in form of little Atoms, have been observed to dance and caper in the air, which is an evident token, that there is the spirit of life, lurking in the dead blood; though it appears but potentially in the essence of the dead thing in respect of us. Again; if this were not, is it possible that dead blood, flesh, and fat, could nourish the living, being that like is nourished by his like? which could not be, if in the blood, flesh, and fat, there did not lurk natural and vivifying spirits, to maintain their like in the living creature: and therefore will one kind of flesh nourish both a Man, a Beast, a Fish, and a Fowl; because all those natural spirits are of one kind and condition. Is it not, I pray you, apparent to the vulgar, that flesh and fat, hung up in the Sun, will be quickly converted into live Worms or Magats? Which were impossible, except the spirit of life did lurk in the flesh and fat, after the creature was dead; yea, I have seen a whole dead Crow, which I hung up in the Sun, for a certain purpose, to be wholly (saving bones) converted into verminous animals. An evident argument of the vivifying spirits presence in the dead flesh, blood, and fat. Yea verily, I have observed, that the Balsam of Wheat so aboundeth in it, that if it be put into Rainwater, in a short space it produceth long Worms of a white colour. The same effect produceth flesh after putrefaction. It is most certain therefore, that the spirit oflife is in the dead flesh and fat; yea, and in the grain, which though it operateth not, except it be stirred up by the vivifying spirits acting property, working in such an organical body as is the Sun, the fire, the living creature, and such like; yet is it most certain, that it is in the amputed blood, fat, flesh, and bones, etc. You may discern by this (gentle Reader) how Casman, and his complete disciple Foster have erred. But we must excuse them modestly, seeing that Humanum est errare. Why, I pray you, should I esteem these men more Catholic in knowledge than Bernard? But Bernardus non videt omnta. And yet blind Bayard is subject to judge and censure any thing, though unto himself unknown. Wherefore let Master Foster put up his authority in his Pouch, for I esteem it not, having natural reason, the testimony of Holy Writ, and lastly, vulgar experience, or ocular demonstration to prove the contrary. And whereas his Master Casman teacheth him, that the very Devil cannot beget or conserve any spirit in them, I wonder how the Devil then can work this Weapon-Salue Cure, being that the Ointment hath no spirits of itself; nor yet the Devil can beget or conserve any in the ingredients thereof? And if he saith, that the Devil is of great experience, and doth this 
Pag. 8.  with other herbs or simples, I would have him to tell me, why should herbs or other simples, being also, after they are gathered, but d●…ad as it were, and without spirits, by Master Fosters own rule, serve as means unto the Devil, for the working of this feat of occult curing; and not rather such ingredients as are collected out of man's body, being that they are nearer and more familiar unto their kind: and therefore more benign and affable unto it, than stranger Medicines, as are vegetables or such like? If the Reader will well ponder this, he will perceive, all that our Sponge-carrier speaketh, Pag. 8. is but foppery.  The Devil (saith he) maketh the Mediciner believe, it is spent by a virtue going to the wound, whilst he (skilful by long experience in all Arts, and so in the Art of Medicine) doth himself secretly apply some other virtual operative Medicine to cure the wound, to delude his credulous Mountebanks, and makes them believe, that this Salve, which dropped out of the Hangman's bouget, hath performed it. 
O wondrous miracle! and what getteth the Devil by that? namely, to cure a man in that sort, whose body and soul is in the hands of the Almighty? In ma●… jehovae (saith job) est anima omnis 
〈◊〉 12. 11.  〈◊〉, & spiritus 〈◊〉 carnis; In the hand of God is the soul of every creature, and the spirit of all flesh. Thinks he that God will lose his own by so weak and poor a sleight? Nay more: to give or grant unto the Devil his Word, which (as Solomon saith) 〈◊〉 all things, to deceive himself of his 
〈◊〉. 16.  own heritage. What? The Devil do good, where no profit unto him is to be expected? And why not then, by the virtual contact of this Medicine, being of a nearer consanguinity with man, and therefore a more easy Curer, than any other Medicine that can work by any virtual contact? A goodly tale! As if a man would persuade me, that it is not the Loadstone that draweth the Iron; but the Devil useth some other creature to do the deed, to cousin and deceive the Philosopher or Mariner. These are but fabulae: Inventions (I say) of a fantastic brain, who to persuade us unto his imaginary and no way probable will, would make us believe that Castles are built in the Air, and that we are in all our good actions deluded by the Devil, and that flying with the wings of Master Foster's wit, we must needs be wafted on the clouds of error, and so in a mist of ignorance forget the blessed works of our good God and Saviour; and by Master Fosters palpable delusions, to acknowledge them to be effected craftily by God's enemy. And how in God's name happeneth it, that the Devil is become so great a Student in Physic, and doth prove so expert in the art of curing, who hath employed his whole cunning, and bestowed the best fruits of his industry, to play the Kill-cow, and to destroy? A very wondrous thing! Master Foster said it: ergo, must we believe it? No, God forbid. But blessed be our Lord God, who by emitting forth the benignity of his countenance, sendeth only health, where, how, and unto whom he list. But to proceed.    

CHAP. FOUR  
This Chapter showeth Master Foster's error, in saying that the soul doth not reside after an hidden manner in the spirits.  

The second attempt of the Sponge against the same Text.  
Fourthly, I deny that the soul resideth after any hidden 
Foster.  manner in the spirits. The Stoics indeed held that the spirits were vincula animae & corporis; but the Peripatetic and Divines deem this as needless, seeing the body is generated for the soul, and the soul created for the body, and both make the totum compositum. What needs there any bonds to fasten them together? There is a reciprocal desire to come together at the first, and an endeavour after the union to keep together. The soul cannot in any kind depend on, or reside in the spirits her instruments, but the spirits in the soul, etc.   

We squeeze once again in this Argument, this swelling and full-gorged Sponge after this manner:  
Though in the precedent, I answered sufficiently 
Fludd.  that point; yet must I wring this Sponge a little harder, or it will keep some of the juice of verity in his porous paunch.  
I said before, that animaesedes was in sanguine, and her chiefest vehicle, was the humidum radical, as we see, that the Spirit of life in the great world, did place His Tabernacle in the Sun of Heaven; And again 
Psal. 19 Sap. 12. 1.  it is said, that the incorruptible Spirit is in all things, but this is that spirit which vivifyeth all things; and therefore it resideth in the blood, and consequently in the spirits, which are contained therein, after a hidden and mystical manner.  
As touching the Peripatetics and some 〈◊〉 opinion, who hold that it is needless, there should be a tie between the soul and body: verily that doctrine is most erroneous and false. First, because the soul and body are so contrary in complexion unto one another, that except an union were made between the two extremes, it were impossible that they should meet together, or if they should or could meet; yet the pure and heavenly light of the soul, would suddenly forsake the impure and earthly darkness of the body. For how can duo contraria convenire in unum? Do we not see that all influences from above must have an airy Chariot, vehicle or medium, to convey them into bodies, and to unite them together? Why did God ordain and place the Air between the Heaven and Earth; but to serve as a vehicle to unite celestial things with terrestrial ones, quasi amoris vinculo, as it were with the band of love? Can we have a better proof hereof in this typical world, then that of the Archetypicall? Is not the Father united to the Son by the Holy Spirit, which Saint Augustine calleth, and many others, Divinum amoris vinculum: The Divine tie, or union of love? Now after the Archetypicall image were all things effected, both in the little and great world. For the Prophet saith: By the Word of the Lord the 
Psal. 〈◊〉.  Heavens were fashioned, and by the Spirit of his mouth all the virtues of them: So that the virtuous union or link, which is made between the effects of the Word in whom is life, and the creature to be vivified, is the Good and Incorruptible Spirit, by which tie God hath his essential relation unto the creature. By this Spirit all the discordant elements are tied in an union and loving consent, whereupon it is called Peace, and Love, and Concord, which beareth (as the Apostle saith) and sustaineth all things 
Heb. 1 job 26. 9  by the Word of his virtue. By it, weight and proportion is assigned unto the air, and the clouds are fastened or hung up in measure, and the waters are tied so fast in the thick 
job 28. 25.  clouds, that they cleave not. To conclude, in the great World, the Earth and the Heavens are established and linked together by the Word of God, as the Apostle Peter 
2 Pet. 3.  telleth us, or else the elements would be continually at war. And by the same reason the soul and the body, or Heaven and Earth in the little World are linked together, by this intermediate eternal tie, or else the body and soul would never abide together, but war against one another, being that they are as contrary in nature, as fire and water. But unless the spirit of air were put between these two contrary elements, to join them together, they would never agree, nor abide in their spheres: no more would the soul and body, without a spiritual means. Now as we see, that the Heaven of the great World is composed of light and spirit proportioned, and as it were glued together, by the eternal Spirit, which is the Infuser of life in them both; so also is the spirit in man so firmly united unto the soul by the spiritual Word, which is the tie or glue of life, that it is not possible to be separated the one from the other, except it be by that Spirit, which did join them together: And this may easily be gathered out of these words of the Apostle: Viws est sermo Dei & 
〈◊〉 4. 12.  efficax, & 〈◊〉 omni gladio ancipiti, & pertingens usque ad divisionem animae 〈◊〉 〈◊〉: The Word of God is lively and effectual, and more piercing than a ●…edged Sword, and attaineth even to the division of the soul from the spirit. Whereby it argueth, that the life consisteth of soul and spirit, and that these two are so united together, by the tie of the Word, that nothing but the composer or binder can make any separation of them. And for this reason we may see, that there is a strong tie, as well between the spirit and the soul, as between the soul and the body. And therefore as the soul is more worthy than the spirit, so the spirit excelleth in dignity the body, and consequently, the spirit is by proportion interposed between the soul and the body, no otherwise then the Air between the Sun and Earth. Wherefore it is an absurdity in the Peripatetics, to deny this tie and union, and more absurd for Master Foster to make such a poor excuse, as to say, that the body was generated for the soul, and the soul created for the body, and therefore that there needeth no bands to faften them. A poor conclusion (I say) of so eminently appearing a Philosopher and Theosopher: as who fhould say, two extremes could more be joined together, without a medium or middle tie or intermediate spirit, to conjoin and unite them; then the two extremes of a Diameter in a Circle, without a middle point or Centre. And more absurd it is in him to say, that there can be a reciprocal desire of two extremes and contrary opposites to come and dwell together at the 〈◊〉, when they are so contrary, that the Wise man saith, Corpus infestum corruptioni aggravat animam, 
〈◊〉. 9  & terrena habitatio deprimit mentem multis curis plenam: The body which is subject to corruption, doth overburthen and aggravate the soul, and the earthly habitation doth depress and keep under the mind that is full of cares. Is it not strange and unnatural, that any captive spirit should not desire his freedom and liberty, especially the bright soul, which is captived in her dark bodily prison? For this reason therefore jamblicus saith, that Anima dormiat in corpore humano: The soul sleepeth in man's body. And Porphyry hath it, That it is always 〈◊〉 in the body. And Mercury Trismegistus, That the body is unto the soul a veil of ignorance. Whereupon it is certain, that there is a spirit which keepeth it in this his dark prison. By this therefore you may see, what goodly doctrine this is of Master foster's! But to mend the matter, he proceedeth thus: And they endeavour after union so to keep together, etc. It is true, if he speaketh in the behalf of the dark body, who is ●…oth to leave the bright soul, which is his treasure. But as for the soul, we see how many there are, that to escape the fetter of this prison, do sluice out their own blood, or destroy themselves, and many as well amongst the Elect (as by Scriptures we find it) as among the common Worldlings, desire earnestly of God, as being weary of this World, to be dissolved and to pass out of this life: Cupio dissolui & 
Philip. 1. 23.  esse cum Christo, saith the one, etc. Whereby it is apparent, that the soul doth not desire to live in the body, or with the body, as Master Foster concludeth. And when she departeth, she cannot leave her body without the spirit, so firm is their union, as the Apostle showeth, in the text before mentioned; neither can the spirit wholly forsake that relation it hath to the body, as is said. I conclude therefore ●…at against Master Foster's assertion, that the soul doth, with a strict union, depend and rely on the spirit, and reciprocally the spirits rely on the soul, no otherwise then the Agent can not be esteemed as an Agent without the Patient, nor the Patient without the Agent. And therefore they must both of them be united in one. And consequently, as an essential Agent doth act from the Centre unto the Circumference: even so it is to be conceived, that the agile soul is contained in the spirits, as the Agent in the Patient, or soul in the body, or lightning in the cloud.  
And thus far have we proceeded, to squeeze out all Master Foster's Sponges validity, touching this matter: I come unto the next.    

CHAP. V.  
The Author's essential Carrier of sympathetical virtue, giveth in this Chapter, unto our Sponge-bearer but jack Drums entertainment, for calling him Tom Long the Carrier: Read, and you shall see the manner.  

The naked assertion of D. Fludds Text.  
Whereupon it is manifest, that 〈◊〉 spiritual Line, being invisibly protracted or extended in the Air, between the places of the wounded person, and the Box or Pot of Ointment, doth carry along with it his animal form, the which soul or spirit of life, is no less to be divided from his whole or integrality, contained in the body of the ●…unded; then the beam of the Sun is from the Sun. Therefore as the beam of the Sun, swimming in the 〈◊〉 of the world, is as it were a Messenger between Heaven and Earth: even so this animal beam is the faithful conductor of the healing nature, from the Box of the Balsam unto the wounded body: and this medium, or directing, and carrying Line; namely, that which conveyeth the wholesome and salutiferous spirit, by means of the soul or spirit of life, is that spirit, which is invisibly extended, or drawn out in the air; the which, unless it had been in a hidden manner figured and fashioned forth, the virtue of the Ointment would evaporate or sluice out this way, or that way, and so would bring no benefit unto the wounded.   

Master Foster's Collection.  
The spirit of the bloodshed, is carried by the air (which is the carrier of the spirit of every thing) unto his body: this spirit, going by this air, in a direct invisible Line, carrieth the sanative virtue, from the anointed Weapon, to the wounded party. For the Weapon communicateth it to the blood fixed on it, the blood to the spirits, the spirits conducted by the air, communicate it to the body, and so the Patient is (without application of plaster) healed naturally, etc.  
It is plainly and evidently here to be discerned, how he corrupteth my text, to make it serve his own ends. For first, I make no mention of a straight or direct Line, only I speak of carrying and direction of the vital spirits, from the body wounded, unto the Box of Ointment, and then of the magnetical attraction of the sanative virtue back again, by an invisible Line protracted in the air. Then he saith, as from my text, that the Weapon doth communicate the virtue of the Ointment, unto the blood fixed on it; But I neither said or meant any such matter; for there is a nearer consanguinity betwixt the Ointment and the blood, then between the Weapon and the Ointment. But I care so little for him and his devices, as that I will let him have his will.   

The act of his cleansing Sponge upon this.  
Fiftly, ●…deny Master Doctor's Carrier, viz. his direct 
Foster.  invisible Line, carrying the sanative virtue, so many miles, from the Weapon unto the Wound. Surely this is Tom Long the Carrier, who will never do his arrant. But the Sun with his beams is a true Messenger between Heaven and Earth, and so this Salve 〈◊〉 the Weapon and the Wound. (O incomparable comparison!) The Sun is called quasi solus, as having no pecre, no creature working like it. But the Doctor like another Archimedes, can make one working by sending forth beams like it.  
Though you call this my Messenger Tom Long 
Fludd.  the Carrier; yet shall it do his a●…ant so surely, and return so suddenly upon you his slanderer, (being carried on the swift wings of verity) that in the conclusion of this text, it shall give you but jack Drums entertainment for your reward. I do not say (good Sir) that as the Sunbeam is a true Messenger betwixt Heaven and Earth; so the Salve is a Messenger betwixt the Weapon and the Wound; (O admirable capacity of so learned a Gentleman, in his own conceit to imagine things that are not!) but I say, that as the Sunbeam is a Messenger betwixt Heaven and Earth, so is the beam of the vivifying and incorruptible Spirit, in the inward man, which is his Heaven, unto the blood, which lieth hid in the Ointment; no otherwise then the grain of Corn in a good and fertile earth, receiveth the vivifying comfort of the Sunbeams, by which, after putrefaction of the grain, it doth, by a magnetic power, draw the little soul, now at liberty, upward towards his Fountain of life, from whence it descended the year before, for the multiplying of the grain. But because it is hindered by his elementary body, it remains hover in the air, and by sucking down from above more of his like, it multiplieth from one grain unto a great many. Is it therefore impossible, that the like might happen between the beam issuing from the body, and the corrupted blood in the Ointment, the small Atom of life, by 〈◊〉 of the dead blood arising, and without impediment of his unctuous earth, sucked by little and little unto his Fountain of life? But because all this is lively expressed in mine answer unto the very selfsame objection, made in the first and second Chapter of the second Member of this Treatise, I will refer the Reader unto those places, where he shall find all the Contents of this his insufficient Confutation answered, his Sponge thoroughly squeezed, and all his rancour and venom pretended against this my Text, quite crushed out, and annihilated.  
Then he proceedeth thus: The Sun is called quasi solus, as baving no peer, no creature working like it; but the Doctor like another Archimedes, etc. Good Master Parson, semper excipio Platonem. That incorruptible Spirit, which (as the Son of Syrach telleth 
Ecclesiastic, 1.  us) was created before all things, must be excepted. Do you mark this, Sir? For I told you, that your Sponge, in the inquisition of this text, would have but jack Drums entertainment. I hope you will not prefer the visible Sun, either in glory or activity, before this Divine Spirit, which giveth it glory and activity. What? The creature before the Creator? The matter before the form? The Patient before the Agent? Is this Master Parson's good divinity? Or doth Philosophy teach him thus much? Whatsoever Tully telleth us, that this is river â solus in mundo actor. It is certain, that it 
Psal 19  was this Spirit, which put his Tabernacle in the Sun of Heaven, and by it only the Sun liveth, moveth, and operateth, here below, and there above; and it is one and the same Spirit, which imparteth unto all creatures, and consequently unto us men, the spirit of life, by which we live, move, and have our being. 
Acts 17.  It is he, that hath reciprocally put his Tabernacle in man, as well as in the Sun: and therefore are we termed the Members of Christ, and Temples of the 
1 Cor. 6. 19 1 Cor. 12. 27.  Holy Ghost. Whereby the wisdom of Master Foster, nay, of a Christian Divine, may be well scanned and discerned, in saying in his text: But D. Fludd, like another Archimedes, can make one working, by sending forth beams like it, etc. No verily, I will not be so bold, to ascribe unto myself, that which belongeth only unto God my Creator: howsoever Master Foster would ascribe it to the Devil.  
Concerning the full answer unto this his Confutation, I refer you (as is said) unto the second Member of this Treatise.  
I will proceed now unto the greatest assault, wherein his Sponge rubbeth very hard against my Text, but prevaileth no more than they which go about to wash away the colour of a Blackamoor: It will prove, I hope, a mere labour in vain.    

CHAP. VI  
How, contrary unto our Spongy Cabalists intention, it is proved first, that evil spirits may contaminate and alter into their nature the aery spirit of man: as also that Devils have aery bodies allotted unto them in their creation: Lastly, the mutability and unconstancy of the Consutor in his main Argument is discovered.  

Doctor Fludds Text.  
FRom hence therefore ariseth that secret combination and union, which is made between the evil spirit and the Cacomagicians or Witches, by the which foolish men 〈◊〉 filthily deceived by the Devil, whereupon the Devil or malignant spirit, by the alluerment of such a reward, doth accomplish the will or desire of the witch. And hereupon a compact is made between them, namely, that the spirit, in what shape soever, may suck daily a portion of blood, whereby the spirit lurking in the blood of the Magician, may be made of one nature and condition, with that of the malignant spirit; and so his spirit was converted into a 〈◊〉 condition, whereby it is impossible for him to depart from the worship of the Devil.   

Master Foster's Collection from the Text.  
That there is such a sympathy betwixt the blood in the body, and the blood drawn from the body, it is most evident by the example of witches. The Devil sucketh blood from them; this blood remaining with the Devil, participates of his malign nature, and having recourse by the spirits thereof, unto the Witches body, maketh all their blood sympathize with that the Devil hath, and so the blood changeth the Witch's nature, and they become malign and Diabolic all.  
Here again you may see, that he wresteth my Text beyond his true intended sense. But I will yield him his desire: and will please the Gentleman in his humour.   

The act of his neat wiping Sponge upon this Text.  
The Doctor proveth it by the example of blood, sucked 
Foster.  by the Devil from Witches; which remaining with the Devil, and sympathising with the blood in Witches bodies, changeth their nature, and mak●…s them become malign and Diabolical. O profound example! Here Master Doctor, 〈◊〉 a ground of his Argument, which neither true philosophy, nor orthodox Divinity will give us leave to assent unto. The Witches blood remaining with the bloodsucker the Devil, sympathiseth with the blood of the witch's body. How can this be? How can blood, a substance corporeal, remain with the Devil incorporeal, & c?   

Here this his Sponges validity is squeezed out.  
O wondrous wit of our Sponge-bearer! O light 
Fludd.  and spongy understanding of so weighty a conception! But if indeed Angels (as he saith) were incorporeal, how could meat and drink, a substance corporeal, remain with the Angels which Abraham entertained? if they were incorporeal, or if they assumed bodies accidentally, could they ear and drink with them naturally? or was Abraham so senseless to offer counterfeit shapes, meat and drink? Surely a man so profound in divine mysteries, would not have been so absurd, as to have offered them his food, if he had known that it would not naturally have nourished them. The same absurdity might justly have been imputed unto Lot. Verily, it is above the reach of Worldlings to scan rightly, or discover justly this doubt. But suppose it be granted, that Angels and Devils be not corporeal, but spiritual creatures; yet he confesseth elsewhere, that the Devil can endue and put on an organical body: namely, of a man, a Dog, or Cat, and consequently those Angels endued humane shapes. I pray you, when a squirt, or syringe, or boxing glass draweth, is it the organ, or the spirit in the organ that draweth? Man operateth not with his body, but with the inward spirit; neither doth blood act any thing of itself; but by the occult vivifying spirit, which acteth in it. Man's throat and tongue serve as organs of voice; but it is the Spirit that acteth. If the Devil enter into a body, as he did into the Swine, and humane bodies; did he not make use of the organical voice of the Beast, and those men to speak unto Christ? But it was the spiritual act of the Devil, which did mingle itself with the aery spirit of the Beast, and man possessed and made it to answer, according to the will of the Agent; so, I say, that by the aid of the creatures mouth and spirit, which it endued, it did suck the blood; not that the blood in his gross nature did abide with the Devil in his spiritual substance; but I say that the spiritual substance in the blood, which participates of air, is easy to join and make an union, by the contract with that of the Devil: even as we see, that Amber, when it is burnt, sendeth forth his spirit, which uniting or mingling itself with the air, infects it with his odoriferous nature, and so there is an actual communication made between the air and the fume, between the spirit of the one and the other, between a Privy-house, or plaguy Botch infecting, and the spirit of the air infected, the which air communicateth also that infection unto the spirit of the smeller. Again, do we not see in one infected with the plague, that first it was a corrupt spirit, which by the virtual contact ofit, did infect not the blood only; but the invisible spirits in the blood? And do we not see also, that the same invisible spirit so infecting, doth invisibly also infect the invisible air about it; and though it be in part exspired out of the body and blood; yet it hath such communication with the blood; that for all that the invisible fume infecteth abroad, not leaving nevertheless his persecution at home. If therefore the Botch of the Plague in one man (which the Prophet Abaku ' termeth the Daemonium, or Devil of the South) doth infect the spiritual blood of another, it is not the bodily Botch that doth it; but the infected spirit in it: The corporeal Bo●…ch therefore we compare to the body assumed by the Devil, and the corrupting spirit unto the Devil. Wherefore as we see, that after the Botch of the one hath touched the person of another, the spirit easily, by reason of the reciprocal similitude of them, communicate with one another: so, that although the party that hath the Botch, departeth never so far; yet nevertheless the malignant spirit 〈◊〉 with the blood of the last infected, and converteth it absolutely into his malignant nature. Is it then impossible that the spiritual maligni●…y of the Devil, by a contactuall sucking of the blood, should contaminate with the malignity of his spirit, the spirit of the blood of the party sucked, and leave it so infected and changed unto his own nature, as the venomous spirit of the Plague into a plaguy disposition? Did not the Devil work the very same feat with judas his spirit, when it was said: 〈◊〉 Diabolus 
〈◊〉 13.  in cor 〈◊〉 ut traderet Christum, he sent or put it into the heart of ludas to betray Christ? That is, he infecteth his spirit first, and those spirits corrupted his thoughts or understanding: for without the help of a medium, the Devil being expelled from Heaven, can not attempt the heaven of man's understanding.  
But to answer Master Foster at his own weapon, I mean that quick-sented Gentleman, that so soon can smell a Rat; What doth he think, that Devils have not tenuia corpora? Yea verily: for he hath for it (as he sayeth) authorities of Scripture, Counsels, Fathers, and Schoolmen to confirm so much. But by the way he saith: The Doctor, who impiously attributes composition in God, dare●… falsely attribute corporeity to Devils. In the first place, M. Foster hath the Devil the father of lies for his Foster-father, who can both foster and father untruth upon any one. But as I have said before, the simple Friar Marinus Mersennus saith so, namely, because I averred, that the Spirit of the Lord filled and animated the heavenly Spirit, Ergò, (saith he) Fludd maketh God a part of Composition, and therefore Master Parson, holding the Friar's words as an Oracle, without pondering the sense of the business, blundereth out like a Parrot these very words of the Friar: The Doctor doth impiously attribute Composition unto God. But if I say that God is in composition, I mean it not as a part compounding; but as the sole Compounder in composition. Again; if he were absent from composition, the word could not be said to be incarnated; nor the Incorruptible Spirit to be in all things; neither could God by the Apostle be said, to be over all, and in all.  
But leaving this paratticall or parasitical garb: He bringeth the authorities of Scripture. And what are they? Saint Paul hath this: We wrestle not against flesh and blood, but against spiritual wickedness, 
Foster.  or evil spirits in high places. And therefore Christ said: Handle me and touch me, for a spirit hath not flesh, nor bones, as ye see me have; 
But Devils can not be handled:  
Therefore they have no bodies.   
Here is a stout Argument, because Devils as 
〈◊〉.  they are in their thin aerial bodies, cannot be handled: Ergo, they have not any corpulency. I would fain know of this acute Arguer, what organical body for speech this spirit had, when he in reciprocal words and speech did tempt our Saviour? Doth he think that the very air (which is the external of the Devil as shall be proved) is not a spiritual body, when it may be felt, heard, or understood, though not as flesh and bones? Doth not the Apostle make mention of a spiritual or heavenly and thin body, and an earthly or gross and thick body?  
It is most true, that there are some of the Fathers and Schoolmen, who are of opinion, that the Angels are absolutely incorporeal, as Damascene, Thomas Aquin, Denis, and so forth; But there are as many; yea, and more of the learneder sort, who give a contrary sentence, touching the bodily existence of these spirits, and say flatly, that an Angel is a corporeal substance, and consequently, that Angels may without any error be termed bodily creatures and amongst this number of the Fathers, are ranked Basil, Origen, Gregory, Augustine, Isidorus, Peter Lombard: and of Philosophers, Mercurius Trismegistus, with all the School of the Academics. And as for S. Augustine, he saith in his Book upon Genesis in express words; quòd Daemones sunt aërea & ignea animalia: that the Daemons or Angelical spirits are aery and fiery Animals, and consequently assigneth unto them aery bodies. Again, he affirmeth in another place, that the Angels had in their creation aery bodies, to wit, framed and fashioned out of the purer part of the superior air, made more apt and proper to act, then to suffer, and he averreth that the evil angels were, by reason of their fall, changed, as touching their bodies or external being, into the nature of the grosser air, that they might be the rather made to suffer the torments of fire. And Fetrus Lombardus saith: Angeli corpora, in quibus hominibus apparent, de summo aëre sumunt, solidamque speciem ex coelesti elemento induunt, ut humanis obtutibus manifestiùs demonstrentur: So that it is evident, that Augustine and he agree in one. Also Basil doth teach us, what manner of bodies the Angels have, when he saith: they are thin, aery, and pure Spirits. Again, Arteplius that wise man saith, in his great Key of wisdom, That the external of the Devil is air, but his internal is fire. For the which reason he showeth, that it is easy for him, namely, in regard of his external or body, to insinuate and communicate with the aery and bloody spirit in man, and consequently to engender in him hot and fiery diseases.  
But why should we rely only (as Master Foster doth) on bare Authorities? I will come unto plain Philosophical proofs, to show and demonstrate, that Angels have souls and bodies, or external and internal. First, you must know, that if they were Identity, that is, of all one simple formal being, they would be all one in essence with God their Creator, who is called Identitas, or absolute and simple unity; but for as much as they are compounded of two: namely, of light, which is the beam of God, which they receive, to inform them and make them creatures, and spirit, which as polished Looking-glass, receiveth the glory of that divine light, they are called Alteritas or Alterity, that is, composed of two. And this is most lively expressed by Saint Denis, when he termeth them Algamatha, that is, most clear Mirrors, or Looking-glasses, receiving the light of God. And therefore he defineth an Angel to be the Image of God, the showing forth of bid light, a mirror pure and most bright. And Damascen saith: That they are intellectual spirits, having light (as their souls) from the first Light. And Solomon describing the Prince of all Angels (which 
〈◊〉 7.  as Ecclesiasticus saith, was ante omnia creatus) that it was candour lucis aeternae, & speculum sine macula Mai●…slatis Dei: or the brightness of eternal light, and a glass without spot of the Majesty of God. Whereby it is evident, that the Angels internal, and as it were his soul, is the brightness of God's emanation: his polished or pure aery internal, is his 〈◊〉 body, which receiveth this light. For we must note, That in the beginning Heaven and Earth were made of water, 
〈◊〉 3.  and by water consisting by the Word, as S. Peter speaks. And therefore the whole World was composed of an internal or invisible, which is the soul or spirit, animated by God's Word, and an external and visible earth and water, which is the body: So every creature must needs be compounded of an internal or active soul, and an external or organical receptacle of that soul, which is the body. Is it not apparent, That when the Spirit of the Lord did 
Genes. 〈◊〉  move upon the waters, the water was the Catholic Patient, and the spirit the internal Agent? For Saint Augustine, super Genesim, saith: Spiritus ferebatur super aquas, igneum ●…s vigorem impertiens, The Spirit moved on the waters, imparting unto them a fiery vigour or virtue, that is, a vivifying nature; So that the spiritual created Catholic waters, were animated by the spiritual increated Catholic breath, and light of life, whose Spirit in every creature is the Spirit of life, and therefore their central soul: and the creature animated, is the body. Wherefore as the purest, and most spiritual part of water or air, is the external of the Angel; so his internal is the lucid act of God's Spirit.  
Now I conclude thus: If the external substance of the Angel be air (for either it must be of spiritual water, or else of the substance of God, which is merely formal, and not material) than we know by the rules of Philosophy, that air subtiliated is fire, and again air inspissated is a vapour, a mist, a cloud, and so by inspissation, air invisible becometh a visible substance; yea, and a bodily vocal organ too, as it appeareth by lightning, the which soul of the cloud, except it have his cloudy organ, or bodily instrument, will not speak in thunder. We find therefore out of Holy Writ, that God is said to speak out of his organic all cloud. And 
2 King. 22. job. 22. 15. Psal. 104. Psal. 105. 37. Numb. 11. 25.  for that very cause, the Text calleth it in one place, latibulum Dei, in another, tigurium Dei, and in another, vehiculum & currus ●…ehoua: so that if leb●…ua maketh this organical Tabernacle of air, to utter unto mortal ears his voice (as Scriptures in many places do testify) it is no sin to say, that his inferior spirits have for their external bodies, aery substances, which being granted, what should hinder spirits, by contraction of this their external substances, to appear when they please visibly, and organically to talk with a person, as the tempting spirit did to Christ? and again, by an immediate dilatation of the same external aery spirit, to become invisible, no otherwise then a smoke by dilatation vanisheth, or a cloud, or missed made of a compacted, and thickened air, doth oftentimes, without the appearance of any drop of rain pass away invisibly? Was it not strange, that Christ himself that had flesh and bones, should appear etiam clausis ian●…is, and then immediately to vanish? And yet if we consider, that after he was risen, he did put on a spiritual body, even that body for that cause, could deponere Tabernaculum suum visibile & tangibile, and become by subtiliation and dilatation, as subtle and impalpable, as the voluntie of him, who hath the spiritual body, pleaseth: and so can appear and vanishat an instant. It is an admirable speculation, to ponder and consider duly, how God worketh in this world by contraction and dilatation, by privation and position, by darkness and light, by apparition and disparition, as we see, when his Spirit moveth from the North; the common air is by the contractive nature of that spirit, turned from invisibility to visibility, from transparency to opacity, from air to Snow, Hail, Frost, Ice: from levity to ponderosity, from agility and mobility to fixation and immobility. Contrariwise, by his blast from the East or South, the said bodies are altered again into water, and water into air, and air into fire, by dilatation, and in conclusion; corporeity terrestrial, into corporeity aerial or celestial, hardness into saltness, grossness into subtlety, opacity into transparency, fixation into mobility, rest into action, darkness into light: And to conclude, contraction caused by this Spirit of God, into dilatation, visibility into invisibility. What shall I say more? If Angels of all kinds have their external from the aery spirit of the World, and their internal act, from this external vivifying spirit, in whom is the property of the four Winds (and therefore the Prophet said, Come, O Spirit, from the four Winds; 
Ezek. 36.  whereby he did argue, that this one Spirit, as being the essential actor in the four Winds, had the properties of the four Winds in himself, by the which he acted all things, whereupon the Prophet called it from the four Winds) we ought not to make any question; but that by virtue of that internal act, and the substance of that their external air, they may contract themselves from a spiritual fiery and aery invisibility, unto a nebulous or watery, yea, and earthly visibility, or snowy or Icy nature: especially the gross, malignant, and dark spirits: which by their fall, have endued the grosser air, (as Augustine saith:) and therefore is Satan called by the Apostle, The Prince of the air. And this is the reason, that the Devil, or evil spirits do in their contraction convert themselves into solid or firm shapes of man or beast, and appear in touch to be so excessue cold (according to Master Foster's confession) namely, because the spirit by which they live, contracting itself from the Circumference of dilated air, into the Centre of contracted earth, leaveth the external or aery compacted composition i'll and cold like Ice. For it is by his emanation or dilatation from the Centre unto the Circumference, that kindleth natural heat in the external of every creature. To conclude against those that affirm that spirits have no corporeity: It is most certain, that where there is rarum & densum, thin and thick, there consequently is corporeity either thin or thick. For whatsoever is in his substance transmutable unto a thinner or thicker body, must needs be bodily, though not a visible body. So is a Star of Heaven called Densior pars sui orbis, that is, The invisible ●…thereall spirit or thin body of Heaven, thickened into the visible body of a Star. So also may fire be condensed into air, and air into water, and water into earth. And again, that earth may be rarified into water, and water into air, and air into fire. For such is the natural rotation of elements. Now the external of Angels, must be created of the spiritual substance of the higher world, or not at all: according unto Basils' tenor, and consequently it is bodily, though of a thinner or thicker consistence, according unto the dignity of the Angel. Doth not also David acknowledge thus much in these words: Qui facit Angelos spiritus seu aëra 〈◊〉, 
Psal. 104.  & Ministros ignem urentem, who maketh his Angel's spirits or windy air, and his Ministers flames of fire? And therefore it is a shame, that such mysteries as these, which are most apparent to the considerant, should by the ignorant be derided, and esteemed not works and operations of the Spirit of God, in the common element of the world, but of the Devil, and so through their blindness mistake evil for good, darkness for light: of which sort of people 
Esay 〈◊〉. 〈◊〉.  the Prophet meaneth in these words: Woe unto them that speak good of evil, and evil of good, which put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter. Woe unto them that are wise in their own eyes, and prudent in their own sight.  
Thus, judicious and unpartial Reader, you may perceive by that which hath been expressed in this Member, how unable mine Adversary's Sponge hath been to wipe away the least tittle of that natural value and divine virtue, which in my mystical Anatomy, I have ascribed unto the Weapon-Salue. And therefore for all I can see, he may invent some more substantial means, then is this windy Sponge (an express argument of a light brain or fantastic wit) to subvert a Medicine of so weighty an importance, and admirable power in working. He must have, I say, strong Cable-ropes, in stead of a light Sponge, to remove the foundation of verity; and yet, I fear, they will crack too, before they will be able to draw wise men to believe, that the good gifts of healing in this Weapon-Salue, should proceed from the Devil, and not from God and his benign mercies, which is the only giver of health and goodness.  
And now I must remember you by the way of one absurdity in our Sponge-bearing Author. For he saith first, that this manner of cure is Diabolical, and afterward he seemeth to attribute the effect of it unto the urine of man. His words are these:  
Doctor Fludds directions are, that the Weapon be left 
Pag. 8.  in the Vnguent-pot, till the Patient be cured, and that the wound be kept clean, with a linen cloth, wet every morning in his urine. Whether this be a fallacy or no, I commend it to the judgement of those, who are expert in Chirurgery. For let the Doctor be sure to keep a wound clean, and I suppose they will tell him, that it will cicatrise without his Weapon-Salue.  
To this I answer, that Oportet mendacem esse memorem: it behoveth a liar to have a good memory. For Master Foster must remember, that in another place he saith, The Devil doth secretly apply some other virtual operative Medicine, to cure the wound, and delude the incredulous M●…untebancks, etc. And here he openeth, that the cause of the cure, is the keeping of the wound clean with the clout dipped in urine, and applied not by the Devil, but by man; saying, That therein alone consisteth the cure, without the Weapon-Salue, and he calleth all the cunning Chirurgic all Artists to witness, and verify his words to be true: which being so, what a God's blessing is become of the Devil's cunning in this Physical cure? or wherein can it appear Diabolical? or how doth he apply any thing craftily to delude the incredulous Mountebanks? Oh the wavering of a tottering brain, to forget his argument, and unawares to eat his own words!    

CHAP. VII.  
In which this whole Subject is in few words contracted and abbreviated.  
Ye may perceive (courteous and well minded Reader) by this which is already told you, that although our Adversary hath attempted, as the jews did unto our Saviour, to crucify, or rather smother in oblivion the truth, as well of the Weapon-Salues operating virtue, as of mine honest endeavours, on the Cacomagicall cross of slander, and doth offer unto us in our Agony, namely, when our reputation lieth a bleeding, a destructive or abolishing Sponge, swelling with vinegar and gall; I mean, with the sharp sauce of calumniation, and the bitter taste of his uncharitable indignation, in stead of a Christianlike consolation: yea, although (I say) the tempestuous blast of his harsh spirit, hath done his best, to make the reputation of us both, as it were to suffer shipwreck, and to be cast, like another jonas, into the troubled seas of this world's censure, where the sourging billows of various affections, do stormingly justle, and as it were, shoulder and withstand one another. (For since the maxim is: Quot homines, tot sentontiae, how is it possible to please and content every man in his humour?) And though the spongy Leviathan, or proudly swelling and infulting Whale of Master Foster, did swallow for a time, into his paunch of oblivion, the honour and credit of both this Salve, and me for a season; yet (I thank my God) he hath imparted unto me the grace, so to squeeze and crush this his prestigious Whale, or devouring Sponge, which is also an offspring of the Sea, that now it is forced even so to vomit up again that truth, upon this our coast, not a little infected with the incredulity of this manner of curing, as the true Whale did in times past, the Prophet jonas, upon the shore of the misbelieving Ninivites; that the infidelity and suspicion of such icalous persons, as have been seduced by our Adversary's Leviathan, or spongy Monster, may the easier be abolished, by making the devoured truth to be revived, and as it were, to shine forth, and rise again, that by the light thereof, all those dark clouds, which have begot and fostered such incredulity, namely, the religious veil of Master Fosters worldly policy, the error of his doctrine, and the healing power, which he erroneously ascribeth unto the Devil, may be discovered unto the eyes of each wise and judicious Reader, and that the misbelievers may with the Ninivites repent their error, and turn from such Idolatrous inducements, as have persuaded them, to ascribe the pious and charitable gifts of healing by the Weapon-Salue, unto the false Prince of darkness, who through man's error, doth usurp unto himself, the title of Prince or Lord of this World, which of right, and that from all eternity, belongeth unto the true God of Light, who hath made both Heaven and Earth, and enriched them with all manner of virtues whatsoever. But if it shall happen hereafter, that some silly incredulous persons (the appearingly zealous, I mean, without understanding, of which Saint Paul speaketh) shall, like Dogs, return unto their vomit: I must then say and confess, that they do but according unto their kind; and therefore are rather to be pitied then envied: and consequently our Saviour's Words so unfitly applied by our Adversary in his Dedicatory Epistle, are most aptly to be poured out unto God for these men: Father, forgive them, for they know not what they 
Luk. 22.  do. For this cause therefore, I chiefly direct this my small Pamphlet, unto all such, as are understandingly zealous, and judiciously learned, beseeching them earnestly, to take this short model of our disputation, into their more mature or riper considerations, and to ponder every parcel thereof truly (all partiality being laid apart) in the balance of their most honest and pious discretions.  
Let them examine, I say, in their choicest thoughts, and that seriously, whether this Cure proceedeth from that virtuous gift, which God hath imparted in the creation, unto these his natural creatures, and continued it in them, by succession of generation and multiplication, through his all-sufficient Word, even unto this day, or else from the mere act and assistance of the Devil, whose property soon after his creation, by his fall became to strike, plague, and destroy, and not to cure, and prove so great a Benefactor unto mankind. Let them consider the words of the Apostle, affirming, that God operateth all in all: and therefore he acteth when he pleaseth, in and by the Devil, only to sickness, death, and destruction; but not unto health and conservation. Observe the text of David, averring, that God by his Word did heal 
Psal. 107. 20.  such as were struck with diseases, when they turned unto him; and doth he not by the said Word cure all? yes verily. For Solomon saith: He extended his misericord 
Wisd. 16. 10.  unto the afflicted with Serpents, and sent forth his Word to cure them, even his Word that health all things. But the Devil is neither God, nor God's Word; wherefore I will conclude with this in●…iolable Argument: 
If our merciful God cureth all things in his benignity, and that by his Word, than the Devil can cure nothing;  
But our God, in his mercy and benignity, cureth all things by his Word: Ergò, the Devil can cure nothing: and consequently, cannot prestigiously make a show of curing, under the shadow and pretence of the Weapon-Salue.   
The Mayor is evident, because if the Word cureth all, than that superior generality concludes all inferior particularities: and therefore all absolute faculty of curing is exempted from the Devil.  
The Minor also is confirmed and strengthened by the foresaid words: first, of the Prophet David: He 
〈◊〉. 107. 20, 21.  sendeth his Word and healeth them, and delivereth them from their graves, let them confess before the Lord his loving kindness, etc. Whereby it appeareth, that it was his loving kindness, and not his severity and vengeance, which by his Word did heal and cure: For he operateth vengeance in his severity or destructive will, by the organ of the Devil. And then, of Solomon; But the teeth of the venomous Dragons 
Wisd. 16. 10.  could not overcome thy Children: for thy mercy came to help them, and healed them; for neither herb, nor plaster healed them; but thy Word, O Lord, which healeth all things, for thou hast the power of life and death, and leadest down into the gates of Hell, and bringest up again, etc.  
Now I would know, whether it ought to be any true Christians opinion, that the Devil can command the misericord of God, and so be Master of his word at his pleasure, as to heal God's creatures, nay, one framed after his own Image, for any wicked stratagems cause: I mean, for the gaining of both body and soul of man, from God to himself? 
job 12. 11.  Doth not job say: In the hand of God is the life of every living creature, and the spirit of all flesh? To conclude as Saint john doth truly aver, that in the Word was life; So it is certain, that all healing and restoring power, is from this vivifying virtue in the Word, and not from the privative power of the Devil, in whom contrary wise is death and destruction. Moreover, I would have you to note these words of the Apostle: Now there are diverse 
1 Cor. 12.  gifts, but the same Spirit, and there are diversities of operations; but God is the same which worketh all in all; but to one is given by the Spirit the Word of wisdom, to another the word of knowledge, to another is given faith, and to another the gift of healing by the same Spirit, etc.  
Can any good Christian think, that this one Spirit, that only worketh these things, is the Devil? No verily. For in the third verse, the Apostle terms it the Holy Ghost. What shall we say then? That the Devil doth heal by the gift of the Holy Ghost? or that the holy Spirit will grant the evil spirit his good gift of healing, to deceive mankind, and to rob God of his right? God forbid: But with justice give that unto God, which belongeth unto God, and assign unto the Devil that property, which was allotted him by his Creator from the beginning: the first Spirit, from all creations, was ordained in his office to be a good, vivifying, and a quickening Spirit; the latter, a bad, a kill, and a mortifying spirit. For it is said by the Prophet in the person of God: Ego creavi destructorem 
Isaias 54. 16.  ad disperdendum: I have created the destroyer to destroy.  
I will boldly therefore conclude and finish my Pamphlet, or petty discourse, as I began it, namely, with this religious verse, mentioned in the divine Hymn of the Royal Psalmist, to the honour of God, and disabling of either Devil, or any other creature, to work essentially wonders of himself, or by himself: Benedictus Dominus Deus Israël, qui facit mirabilia 
Psal. 71. 18.  solus: Blessed be the Lord God of Israël, who only worketh wonders. Or as he hath it in another place: Confitemini Domino Dominorum, quoniam in aeternum 
Psal. 135. 3.  miser●…or dia●…ius, qui facit mirabilia magna solus: Praise the Lord, for his mercy endureth for ever, who only doth great wonders.  
And therefore, if the Lord of Lords only, or alone; then hath he not any mortal man to help him: if he alone; than not any Angel of Heaven: and lastly, if it be God alone, and only; than not any Devil of Hell; nor Daemon or spirit of the fiery, or aery, or watery, or earthly element to assist him. For the text saith: It is the Lord of Lords alone; and therefore not any creature to help him, or that is able to do this without him: it is he (I say) only; and consequently not the Devil, who performeth wonders; But by every man's acknowledgement, this manner of cure is wonderful, for as much as the manner of working in it, passeth the capacity of worldly men's understanding: Therefore with David I will say: Benedictus Deus, qui facit tale mirabile solus: and consequently, I may infer thereupon (and that justly) Maledictus homo qui divina falsò attribuit Diabolo.  
Wherefore I wish every zealous and religious person, to have this inviolable Motto engraven in his heart, that by the virtue thereof, he may fright away and banish from his thoughts, all such irreligious persuasions, as would move him to derogate one jota or tittle from God's power, who is Alpha and Omega, the beginning and the end of all things, to arrogate falsely unto the vilest of creatures, who in himself is nothing but what God is pleased that he shall be: of himself hath nothing, but what God pleaseth to bestow on him: and by himself can do nothing: but what God is pleased to act in him, and by him, that he doth, and not any thing else: and therefore, what God will not, that he cannot do. Let this then be your Motto: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Finis omnium & principium Deus.  
God is the end and beginning of all things.   
And for this reason, Reuchlin in his Book de verbo m●…risico saith: 
Omne hominis miraculum, cuius vera & non imaginaria deprehenditur substantia, tum grande, tum mediocre, tum minimum, si ordo sacrorum prascriptus obseruetur, referendum est semper in Deum gloriosum, cuius nomen est benedictum in aeternum. Is enim solus est, qui vel seipso, vel delegato, non sine seipso, velper substitutum exseipso, talia facit, qualia demiramur: quorum causam adaequatam scire non possumus, vel quod fiant, vel quod hoc modo fiant.  
Every miracle of man, whose substance is certain, ●…nd not imaginary or prestigious, be it great, or mean, or little, if the prescribed order of Holy Writ be observed, is always to be referred and ascribed unto one glorious God, whose Name be ever blessed! For it is he alone, who either of himself, or by a delegat, with whom he is present, or by a substitute of his own, and from himself, that effecteth such things, the true or plain grounds whereof, and by what means they are brought to pass, we neither can discern, nor comprehend. Thus far john Reuchlin.   
And therefore in the period of this Treatise I may justly put home, and allude unto Master Foster and his Complices, the woe of Isaias, against such persons, which I did mention in the beginning of it, for as much as they presuming too too much on their worldly wisdom, do mistakingly, and through their blindness, ascribe the things of God, unto the Devil; the deeds of goodness, unto evil; and the effects of light, unto darkness.  
ISAIAS 5.20, 21. Woe unto them that speak good of evil; and evil of good: which put darkness for light, and light for darkness: that put bitter for sweet; and sweet for sour. Woe unto them that are wise in their own eyes, and prudent in their own sight.  
I leave this (worthy and learned Reader,) as I have said before, unto thy best consideration, to judge of seriously and maturely, wishing that in thy judgement the balance of equity may be truly proportioned, and not made unequal by corrupt and ungodly partiality.     

THE EPILOGUE.  
ANd now for a farewell unto this my small Pamphlet, I would have my well-minded Countrymen to know, that, had not this rude and uncivil Adversary of mine, most untruely and disgracefully calumniated me, and laid without any just occasion unto my charge, the un sufferable crime of Witchcraft, or Magic, which is odious both to God and man; I would not thus far have hindered my greater business, and more weighty occasions, to have satisfied his v●…reafonable and immodest appetite. And yet, I protest before God and the World, that I am so far from envying at his good qualities, (if he have any) that in the first place. I pity his indiscretion, and want of that modest and moral wit and behaviour in his writing, which becometh a true Philosopher, for as much as in them he appeareth more puffed up externally with the empty blasts of self-conceit, begirt on every side, with the blasted fruit of scandalous detraction and envy at other men's endeavours, then stuffed internally with any solid validity: Gay things (I say) to breed delight in Babies, or such as by reason of their darkness in understanding, can not well discern or distinguish the colours of Truth: But unto the wiser sort (such, I mean, as regard with intellectual eyes) they seem as Babbles, or things which prestigiously appear unto dull eyes, but in verity, are plain nothing: and then in the second place, I wish him with all mine heart, more money in his purse, or else some good Benefice or Church-living to stop his mouth, the want whereof, (as it appeareth by his Epistle unto the Reader) maketh him in his writing; first, so forgetful of his Creator's Omnipotency, that he presumptuously attributeth that, namely, the sovereign gift of healing, unto the Devil, which from all eternity belonged unto God: next, he most irreligiously and unjustly doth scandalise his Brethren, for ascribing that justly unto God, which only appertaineth unto him; and consequently, not to any Devil in Hell: and lastly, he seemeth to inveigh against some men of his own Profession, yea, and also to murmur against his Superiors in the Church, as you may collect, partly out of his Dedicatory Epistle, and partly out of that unto the Reader.  
I know his humour so well, and his Pen hath made me so perfectly acquainted with his railing and Satirical disposition, that I expect nothing less from him, than a reply full of unreasonable bravadoes, and thundering exclamations. But although he should rail and roar at me, as a Bull of Basan, or puff forth the fire of his spite, and rage like one of the Bulls of Colchus, yet shall my still patience serve in stead of another jason, to charm his tongue, or dull the biting edge of his Pen, & to extinguish the bitter flames of his malice against me. Let him therefore hereafter thunder forth, cry, & proclaim what he please (for such is his uncivil nature) I will from henceforth answer him (as a railing and Cynic Writer ought to be,) with silence: for as much as I am assured, that neither by true Divinity, or authentical Philosophy, he will be able to untwist that web of Truth, which this my small Pamphlet hath woven unto him: But if he have some other business or subject that sticketh in his stomach against me (as I have heard he threateneth me with Mountains, and I am assured they will prove in the end but Molehills, as well as the precedent) perchance if I find him in his writing more modest and mannerly, as well become●… one that professeth the name of a Philosopher, & as a Master of Arts ought to behave himself towards a Doctor, who is his Superior, that is, if he strike hard and defend himself closely from being repaid with Theological and Philosophical arguments, and not with misbeseeming terms, foul-mouthed language, and false slanders, as his custom is; he shall find that I will not refuse or fail him, but will be ready to cope with him in the Philosophical Camp of Minerva, when and how he dare; and let him if he will beseech (as Mersennus his Fryerly Master hath done) all his Associates and Cabalists, or Birds of one feather, to assist him in his quarrel: But if he persevere in his immoral and slanderous vein of writing, I will keep silence, and either smile at, or rather pity his folly, and answer all his objections in mine accustomed Latin style unto Peter Gassendus, who is his chief Master, and a man that is to be preferred by many degrees, not only in Learning, and Philosophical knowledge, before this my homebred Adversary: but also in civil morality, honest justice, and freedom from envious malice. I wish that Master Foster would imitate him, and be his Scholar in these his virtues, & then I should with the like true Christian affection bestow on him, being my homebred Adversary, the same commendations, which reason and virtue incite me to impart unto Gassendus, although my foreign Opposite.  
Verbum Sapienti.  
FINIS.