HOPLOCRISMASPONGUS: OR, A Sponge to wipe away the Weapon- Salve. A Treatses wherein is proved, that the Cure late-taken up amongst us, by applying the Salve to the Weapon, is Magical and unlawful  
By WILLIWAM FOSTER Mr. of Arts, and Parson of Hedgley in the County of Buckingham.  D. Augustinus de Trinitate lib. 2. in prooemio. Non ero trepidus at proferendam sententiam meam, in quâ magis amabo inspici à rectis, quam timebo morderi à perversis. 
LONDON Printed by Thomas Cotes, for john Grove, and are to be sold at his shop at Furnivals' Inn Gate in Holborn. 1631.   

To the Right Honourable ROBERT Lord Dormer, Baron of Wing, Viscount Ascot, Earl of Caernarvon, Lord Lieutenant of Buckingham shire, and Mr. of the King's Majesty's Hawks, my very good Lord.  
RIght Honourable and my very good Lord, three things made me take in hand this unhandled argument.  
1. The insulting of a jesuit and Dr. of Divinity, Joannes Roberti. He hath written against this strange and magical Cure. I had some light from him. I often cite and allege him. Thus far I commend him. But because some Protestants practise this and Charactericall Cures, (which notwithstanding are more frequent amongst Papists) he calls us Magi-Calvinists, Characterists, etc. He makes that generally in us all, doctrinal, which is but in some few personally practical. Herein I detest his Sophistry & discommend him.  
2. The second thing moving me, was a commiseration of the case of some persons of quality, reputed religious, which use the Weapon-Salve. 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 
Luke 22. 34.  what they do. Luke 22. 34.  
3. Lastly, there are some Friends of 
J. S. E. C.  mine, which presume more of my ability to give the world satisfaction in this question, than I myself do. At their requests I took this unusual task on me. For where I may do good, little entreaty shall serve.  
For the first of these; the jesuit & his complices: I would have them pull down their crests. We of the Church of England detest superstitious and magical Cures. We have many poor Parish Priests amongst us (whereof myself is the meanest, placed over but a decade of families, consisting of eight times so many souls as were in Noah's Ark) which dare handle an argument, and write and preach against such practices (if they know of them) as well as their great Doctors and University Readers.  
For the second; the Persons of worth practising this Cure; I have written this Treatise for their reading. They may suppose their Cure lawful, because no man amongst us hath as yet written to contradict it. But I would have them know, that till of late it was little known amongst us, and therefore little or not at all inquired into. But now growing every day more common (so that I have seen the Salve in the very hands of women) I have adventured (with God's help) to show the unlawfulness of it. In reading of it, I counsel them to anoint their eyes with the eyesalve bought of Christ, Revel 3. 18: and then I 
Revelat. 3. 18.  doubt not, but the scales will fall from their eyes as from St. Paul's, Acts 9 18: and 
Act. 9 18.  they will plainly see the vanity of their Weapon-Salve. It is more ease and security for me to be silent. I might say with St. Augustine; 
D. August. de Tri●. lib. 3. in prooem.  Malle me legendo, quam legenda dictando labour are. I had rather be reading myself, than be writing to be read by others. But I had rather hazard mine own reputation, than they should their salvation.  
And for the last, my Friends; at whose entreaty I condescended to this undertaking; I desire them and others to know thus much from me, that I esteem not myself, mine own; but Gods, my Countries, theirs. While I am able, I will shun no labour for their sakes. I am not of their garb, which writing nothing, think it enough to purchase to themselves the repute of great Scholars, if they can shake their head, and play the malicious Critics in the works of others. Nor am I of their mind, which to become great, by being counted 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 some what, and preach often. Reading in time may make one learned, writing judicious, and often preaching a ready man. So I may do good, I will be dainty of none of these, when they are required. Better is goodness without greatness, than greatness without goodness. These are the motives of sending abroad this my Treatise. Coming forth, to whom should I first give it, but to your Lordship, to whom I first gave myself? To whom but to you, for whom my prayers to God (who gives Salatem sublimium orationibus humilium) are, that you may ever be both good & great? I presume you will receive the work, because you have owned the Author. It is like to pass through many a storm thundered against it, by the malicious contradictions of some obstinate unguentaries and peevish Censurers. For most true is that of the Comedian: Obsequium amicos, 
Terent. in A●de. Act. 1. Scen. 1.  veritas odium parit. But if your Honour out of your wont candour will be pleased to shelter it and me, under your Wing, I shall be safe from biting, to hurt me, though not from barking (if I cared for it,) to fright me. In confidence whereof I humbly prostrate to your Nobleness this little work, together with  
Your Lordship's devoted Chaplain and humble Servant to be commanded, WILLIAM FOSTER.   

Omnibus & Singulis eximiae artis Chirurgicae Magistris in Angliâ, Scotiâ, & Hiberniâ, praecipuè in inclyta Londini Civitate Commorantibus: nominatim Ornatissimis & doctissimis viris, Richardo Watsono Armigero dignissimae Societatis Chirurgorum Londinensium Magistro, josepho Fenton● Armigero & propter egregiam eruditionem Chirurgorum omnium hac tempestate Antesignano, Gulielmo Clouso Armigero, Sorenissimo Principi CAROLO Magnae Britanniae, Franciae & Hyberniae Regi Atchi-chirurgo, jacobo Molinao artis Chirurgicae insigni & spectato Magistro, et amicis meis joanns Scot● & Edward Charles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
EA est (viri gravissimi) hujus Tractatiunculae natura ut non solùm magnatum & potentium, sed & artis medicinalis peritorum, Aesculapij filiorum egeat patrocinio. Quamvis enim contra cacomagiam Theologus scribo, tamen is est ingenioli mei faetus, quem nunc parturio, ut nisi artis vestrae limites aliquantulum pro modulo salutarem, in lucem faelicitèr nunquam sit proditurus. Nec opinor hoc factum & conatum renuetis. Nulla enim tam polita est ars, aut sublimis scientia, quae Sacrosanctae Theologiae non ambiat ancillari. Sed esto haec proles ejus ope adjuta & nunc producta. Evenit huic human o partui non multum dissimile. Inter nascendum mirum silentium, postquam autem Lucina opem tulit, mulieres tolent pro facultatulâ garriendo sese exercere. Sic fore post libri editionem comperimus. Certo certius scio multum fore multorum de hâc prole nostrâ garrulitatis. Quot homuuculi, tot sententiolae. Quidam asserent partum hunc embryon esse & informem, alij mancum & deformem, nonnulli imbecillem & nullius vigoris pusionem. Vulgus Proteus est ipsissimus. Sed ego vos supra vulgarem captum doctos Patronos appello. Vos Medicinae peritos (Chirurgia namque antiquissima medicinae pars) de hisce non latet judicare. Ad pedes igitur vestros hunc laboris faetum, sese exactissimo judiciorum vestrorum calculo submittentem, depono. Ego vos (viri ornatissimi) sicut olim Magnus ille Augustinus, non solùm 
August. in prooem. lib. 3. de Trinit. tom. 3.  pios lectores, sed liberos correctores desydero. Quòd si in gremium vestrum suscipiatur, ubi si non summè carus, tamen vel mediocri favore sit susceptus & non spretus, maledicentium pus & venenum, qui aliena carpunt, necedunt sua, nihili morabor.— Invidiâ rumpantur ut ilia Codro. 
Eclog. 7.  Argumentum hoc prae quaestionis magnitudine stylum prementem magis exigit & limatiorem. Sed nemo nostratium provinciam hanc subivit. Vnguentum hoc Armarium paucis abhinc annis nemini ferè de nomine notum, jam ad dei & artis legitimae contemptum per multos hujus regni vicos & civitates passim devagatur. Ge●itur in omnium manibus, non solùm plebeiorum, sed equestris ordinis, ne dicam altioris: imò vel mulierculis, inscientèr doctis usui est & gloriolae. Bonum quo communius eo melius; malum è contrario. Neigitur horrendum hoc corporis remedium ad animarum ruinam latiùs serpat, ad onus hoc humeris impar sustinendum, animum appuli. Doleo enim & misereor magnoperè omnium peccatorum vices, inscientium autem maximè Deus Opt. Max. inscios peccatores, si veniam petant, faciliùs condonat. Inscij peccatores quia veniam petere vix sciunt, difficiliùs impetrant. Christus igitur eorum misertus, patrem orat eorum condonationem. Pater ignosce illis, non enim sciunt quid faciunt. Luc. 22. 34. Id est, aperi eorum oculos, & ignorantiae 
Luc. 22. 34.  nubes amoveatur, ut peccata sua videant & intelligant, intelligentes poeniteant, & poenitentes à te miserecordiarum patre indulgentiam accipiant. Sed poenitentia est (ut loquitur D. Hieronymus) secunda 
Hieronym. ad Demetr. Epist. 8. com. 〈◊〉.  tabula post naufragium: Et melius est ut integra servetur navis, quam ut naufragi tabulae haereamus. Quis enim sanae mentis non maluerat quod nunquam amiserit securus possidere, quam anxius quaerere quod perdiderat? Ne quis igitur in hujus perniciosissimun unguenti scopulum tenerrimam animae suae navim impingat, periculum ubi sit, ut Palinurus, praemoneo. Et si qui in hoc aequore dubij circumnatent, non solùm tabulam quam apprehendant ostendo, verùm etiam manum, quâ apprehensâ, ad litus tuti appellant, porrigo. Haec sunt conatus nostri molimina, quae ut sub auspicijs vestris prodeant in publicum, & cedant in dei omnipotentis gloriam, & grassantem undique (hoc unguentum quod attinet) plurimorum superstitionem profligent, humilimus Orator petit obsecratque  
Dignitatis vestrae studiosissimus Gulielmus Fosterus.   

To the Reader.  
Gentle Reader,  
I Jntended not this Tracts coming forth thus, single. These times of dearth and also of sickness incitedmo (in behalf of the poor) to meditate and write of the seven works of corporal mercy. Amongst them that sacred action of visiting the sick and wounded hath its place. This was framed as an appendix to that. That and the rest in composing grew to a bigger bulk, than I either at first intended, or have leisure as yet to make ready to come abroad. Wherefore perceiving this magical and superstitious unguent every day to spread and come into more hands, in a zealous * indignation, I send this single 
Sinatura negat, facit indignatio versum juvenal. satire 1.  Tract into the world (if possible) to decry it. If it may warn thee (good Reader) from it, or forearm thee with sufficient reasons against it, I have attained my wished scope. But be not too hasty to judge of the work. A sturdy oak is not cut down with a blow or two; nor so knotty a matter in a line or page, or two, made facile. That may be but marked and lightly touched at one time and place, which is paid home, and cut down in another. Read then all, or none, before thou settle thy judgement, and pass thy censure. With St. Augustine I must confess; Multa quae 
D. August, de Trinit. lib. 3. in procem.  nesciebam, scribendo me didicisse; that by writing on this subject, I learned many things I was ignorant of before: So peradventure mayest thou in the reading. Yet I could wish some more skilful pen had taken this argument in hand. But I hope these my weak labours will break the Ice, and lead on greater abilities. A torch may be lighted at a candle. This my unpolished work may occasion some other, absolutely perfect. So be that a torch may come in place, to give more light, I can endure my candle to be extinguished. I aim not at mine own lustre, but the good of Christian souls. So God may be glorified, his Church profited, and my brethren instructed, let me be counted a snuff, a nothing (with St. Paul) Anathema, 
Rom. 9 3.  worse than nothing. In the mean time, some may think me too tart in this argument. With the Poet they will say,  

Plus aloes, quam mellis habet— 
in venal satire.    
Letoy these know I love their persons, they are Gods creatures, the sheep of his hands (as David 
Psal 95. 7.  speaketh, Psal. 95. 7.) but I hate, and am tart against mine own and other men's faults, they are the works of the devil, the unfruitful works of darkness, with which we must have no fellowship, but (as St. Paul exhorts, Ephes. 5. 11.) rather reprove 
Ephes. 5. 11.  them. And I dare call sin, sin, in whom soever. If jefabell be painted, with jehu I will not have peace with her to commend her, though a Queen. If Herod be incestuous, with the Baptist I'll not soothe him, though a King. If Simon Magus be a Sorcerer, I fear not his devil; with St. Peter I'll rouse him, though a witch. Shall any 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 my endeavours to do good. If I sit panting on the ground, I will not refuse to be said by ravens to keep me alive with Elias; but I look not to be lifted up by any but Eagles, heroic spirits, men fearing God, and hating Simoniacal covetousness, and magical superstition. And so I rest,  
Thy well wisher, William Foster.   

A SPONGE TO Wipe away the Weapon-Salve.  
Whether the curing of wounds by the Weapon-Salve, be Witchcraft and unlawful to be used? affir.  

The Proem.  
Wherein the scope and Method of the Tract is recited.  
IN this question I look for opponents. Me thinks I hear, ne suitor ultra crepidam, sounded and resounded in mine ears. What hath the Author to do with this question? What? a Divine a meddler in the Art of Medicine? Is not this besides his text? Surely no. This question may be handled three ways, and so incident to three several sciences. For  
It may be considered, 


1. As consisting of such and such Ingredients, of such and such doses, so and so collected and compounded; and thus it belongs to the Art of medicine.  
2. Whether agents and patients being not conjoined in corporal or virtual contact within a limited sphere of activity, can naturally produce any cure of alteration, as this unguent doth? And thus it belongs to natural Philosophy.  
3. Whether that which produceth supernatural effects, having no divine institution (as this hath none) be not from the devil, and so the use of it witchcraft, and not to be practised by any honest and religious man? And thus it is of Theological and Ecclesiastical cognizance.     
In the first consideration I leave it to learned Physicians, skilful Chirurgeons, and expert Pharmacapolists. But if I enter into consideration of it the two other ways, I am neither ultra crepidam, nor extra textum. I am not beyond my Last. My Last extends to Philosophy. I am a Mr. of Arts in both Universities. I am not besides my text. I am a Divine by profession. Visiting the sick and wounded is not the meanest part of my duty. In that sacred action it is not to be forgotten, to admonish that medicines be used for recovery. And if superstitious and magical remedies be attempted, they must be instructed otherwise, and by all means be persuaded from them. For their damnation is just, which do evil that good may come of it. Now when suspected cures are performed (as by this unguent,) that Divine which takes into consideration, whether this or the like be not don● by Magic and witchcraft, cannot properly be● said to be Nonresident from his profession. Divinity is that science which teacheth the means to everlasting salvation both of body and soul. Nay the Heathen Poet can advise us as much,  

Orandum est, ut sit mens sana in corpore s●no. 
juvenal. satire 10    
We must pray that we way have sound souls as well as bodies. He than that forewarns to take such medicines for the curing of our bodies for a while, as may endanger both body and soul for ever, doth the part and duty of a Theologue, and keeps himself within the bounds of Divinity. Thus much by the way of anticipation. Now to the question and disputation. In which that I may not rove, but deal punctally and martially with this martial salve, Pede pedes & cuspide cuspis, I shall in two members observe the Hoplomaticall method;  
Of 


Offence and 

Proving against it.  
Disproving whatsoever is brought for it.    
Defence     

Membrum primum.  
First I shall prove against it, that it is no lawful 
Membrum 〈◊〉  cure, but a magical, done by the help of the devil the corrupter of nature, and that 4. ways, in 4. Articles.  
viz. By 


1. Reason and Philosophy.  
2. Authority of Writers.  
3. The effects of this ointment.  
4. The Author or first inventor of it.       

Articulus primus.  
Wherein Natural Reason and Philosophy is brought to prove that this cure is not natural, but Magical and Diabolical.  
ALL lawful medicines produce their effects either by divine institution, as Naamans' seven times washing himself in the River jordan to cure his leprosy, 2 Kings 5: and the pool of Bethesdaes' curing such 
2 King. 5.  as entered into it after the Angels stirring it, john 5. 5. or by natural operation, according to such virtues 
john 5. 5.  as God in the creation endued such creatures with, whereof the said medicines are composed. So the Prophet Esay prescribed King Ezekiah a lump of Figs to cure his Aposteme, 2 Kings 20. 7. 
2 King. 20. 7.  And the Samaritan bound up the wounds of him that was half dead in the way, and poured in wine and oil into them, Luke 10. 34. Both these 
Luke 10. 34.  were natural medicines, found to have natural virtue to produce their wished effects, by Sons of Asculapius, conversant in the inquisition of secrets of nature. Galen therefore the Prince of 
Gale●▪ ●e Art Curativa ad Glan●. lib. 2. cap. 7. Levin. Lem. Herb. Bibl. cap. 7. Francisc. Val●●. de sa 〈…〉 Phi●●s. cap. 8 〈…〉 pag. 〈◊〉.  Physicians, directs the application of Figs to rebellious tumors, which hardly break and come to suppuration. And Levinus Lemnius saith, that Figs are a powerful and present remedy. And Franciscus Valesius, greatly commends not only the charity, but also the judgement and skill of the Samaritan for his fit and proper application. That which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ was in that case an artificial and sovereign fomentation. For whether his wounds were compound (by contusion or dilaceration) or simple (by the sole solution of continuity) the medicine was most proper for the first intention. If compound, nothing more agreeable to the rules of Art: If simple, yet seeing the Patient had laid long in the air destitute of help (his wounds not so much as covered or bound up) his wounded parts were become exasperate and refrigerated, Cui malo (saith my Author) nullare melius succureretur quam calente 
Idem Ibide 〈…〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which evil could no way better be helped, than by fomenting the parts with wine & oil warmed. But this Weapon-Salvo worketh neither of these ways; Ergo, the cures done by it are not lawful, but prestigious, magical and diabosicall. The minor or assumption I prove thus. First, that it is not of divine Institution, because it is no where registered in Scripture. Secondly, it works not naturally, 
See Aristol. Phys. l. 7. text. 10. 11. 12. Aqui●. 1. q. 8. Art 1. Durand. 1. Sent. dist. 37. 1  because it works after a different manner from all natural agents. For 'tis a rule amongst both Divines and Philosophers that; Nullum agens agit in distans. Whatsoever works naturally, works either by corporal or virtual contact. But this works by neither, therefore it works not naturally. It works not by corporal contact, the bodies are disjoined. Paracelsus saith, if the weapon be anointed, the wounded party may be cured, 
Parace●s. Archidox. Mag. lib 1. p 12 〈…〉 Oswald. Cr●ll. Chim. basil. pag. 278. 〈◊〉. tract. de unguent. Armar H 〈…〉, de.  though 20. miles absent. Oswaldus Cr●llius, ●o●linius, Helmontius, and others, put an unlimited distance. Therefore there is no corporal contact. So that this cure (if lawful) must needs be performed by virtual contact. But not so neither. All Agents working by virtual contact work within a certain distance, and limited sphere of activity, beyond which they cannot work. The loadstone works upon iron by virtual contact: but it works 
See C●s●. Comment. in Phoes. Arist. lib. 7. c. 2. August. de Civitat Dei. lib. 21. cap. 4. tom. 5. Pl●●. l. 37. c. 4. Sol●●. c. 55. &c 〈◊〉:▪ R●●i. degemmis, 1. 2. c. 15. pag. 254. Plutarch in vita Hannib.  but a small distance. And if the Iron be rusty, or oil, or a Diamond placed betwixt them, the stone cannot so affect the iron as to draw it: Say Divines, Philosophers, and Lapidaries. Vinegar is a most subtle penetrating agent. It is like hunger; it eats through stone walls. Hannibal that great Carthaginian Captain, made his passage over the rockey Alps (before unpassable) with vinegar. Yet the interposition of tallow stays his appetite. Stones or other objects anointed with it remain safe and undiminished in his voracious and sharp set presence, though his jaws and teeth be set to it. Fire is the most raging agent of all; but a fire of ten miles or greater compass (if such could be) could not burn, heat, or warm a man two miles distant from it. The celestial bodies, as the Sun and the rest of the Planets excel in virtual operation all sublunary agents. The light and heat of the Sun goeth through the whole world. It goeth from the uttermost part of the heaven, and runneth about 
Psal. 19 6.  to the end of it again; and there is nothing bid from the heat thereof, Psal. 19 6. But yet a little cloud interposed obscureth the light, and abateth the heat. The interposition of the earth keeps the light from Antipodes. The interposition of the body of the Moon eclypseth the Sun in our Hemisphere, in part to some inhabitants, and totally to others, which in a diametrical descendent line inhabit under it. It never works alike upon all parts of the earth. When it is Winter with us by reason of his Southern journey and oblique beams, it is Summer in the other temperate Zone, because his beams strike down in a direct line, and cause a stronger reflection, and that stronger reflection the greater heat. And when again it is Summer with us, it is Winter with them, by reason of the Sun's approaching near unto us, and departing from them. So though it work upon all things under heaven, yet it worketh not at all times alike, by reason it is not at all times from all things distant alike, nor at all times free from interpositions alike. Now then shall terrestrial agents by distance and interposition be totally, and celestial partly hindered; and shall this Weapon-Salve work from the weapon to the wound at all distances? 
Vide Barth. ●ecker. Phys. lib. 1. c. 9 de Alterat. Theor. 3. pag. 73.  Shall the interposition of neither air, woods, fire, waters, walls, houses, Castles, Cities, mountains, heat, cold, nothing stay or hinder the derivation of the virtue of it, to the body of the party wounded? O Agent beyond all Agents! Certainly the Angels of heaven cannot work at such a distance. Only God whose Essence is infinite, and is Omnia in omnibus, all in all, can work thus: because from him nothing is distant at all. For in him we live, move 
Act. 17. 27, 28  and have our being, Acts 17. 27, 28. Let the judicious and religious Readers judge then, if these weapon▪ curing mediciners make not a god of their unguent, and commit not idolatry in attributing that to a little smearing ointment of their own making, which is proper to God only, the maker of all things. I cannot be persuaded but that this Salve, consisting amongst other things, of Moss taken from the skull of a thief that hath been hanged; of man's fat; of man's blood warm: as it is taken from his body, collected and composed with a great deal of superstition (as hereafter shall be related) the devil usually delighting in such things) is accepted of the devil as a kind of sacrifice, and that he greedily takes it from the Weapon, and makes the mediciner believe it is spent by the virtue of it going to the wound, whilst he (skilful by reason of his 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, and to delude his credulous Mountabankes, makes them believe that this Salve (which dropped out of the hangman's budget) hath performed it. And I am drawn to this opinion, by an argument à comparatis. Canidiaes', witches and imps of the devil when they go a hagging, anoint themselves, 
See Doctoris I●●n. Robert. Anatom. Sect. 43. & Magnet. Curae Impost. pag. 13. 14. Gaud. Merul. Memorab. lib. 1. cap. 13. Hieronyus. in Dan. cap. 2. ●om. 4. Ap●lei●● Mo●amor. lib. 2. C●jet. 2. 2. q. 5●. art. 3. Mart. Navar. in Man. cap. 〈◊〉 1. num. 38. Paul. Gr●lland. de Sortilegi●s, l. 2. q. 7. 〈◊〉. B●di●. l. 2. c. 4. Mat, 4. 5. 8.  and are suddenly carried into remote places through the air, riding upon a broom, a hog, a goat or the like; and the devil makes them believe that this their transportation is naturally effected by virtue of their medicament. But in very deed these their ointments (which are made besides other things of the fat of infants, as testifieth Gaudentius Merula; man's flesh as S. Hierome; man's blood as Apuleius) do not do the feat, but the devil himself carries them, as testifieth Cajetan, Navarre, Grillandus, Bodin, etc. And the holy Scriptures which tell us of the presumption of the devil to carry Christ himself and set him on a pinnacle of the Temple, Math. 4. 5. and on an exceeding high mountain, verse 8. So the devil when men in this case anoint the weapon, makes them believe that it is a natural cure, when in very deed 
〈◊〉 Tostet. ● Gen. c. 13. l. 354. fol. 140. col. 2.  (if any cure be performed) it is done by himself, by secret application of other meanesendued with virtue to produce such effects. And the 〈◊〉 well doth this for his own greater advantage, 〈◊〉 shall more at large be related hereafter.   

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

Articulus Tertius.  
Wherein the effects of this unguent are compared with other magical ointments, and found in operation like them.  
VArious and pernicious, strange and unparallelled by any other medicine, are the effects and feats wrought by this unguent. By the weapon you may divine whether the Patient shall live or die. Warm the anointed Weapon, so that you may endure your hand on it, cast on powder of red Saunders and bloodstones: if the Weapon thus heated, salved, and powdered, sweat drops of blood, he will dye, if not, he will live, saith Crollius. And by the 
Oswald. Croll. ubi supra  appearing of spots of blood, at any time upon the Weapon, only anointed and not powdered or heat, it may be known whether the Patient disorder himself by Racchus or Venus. Nay by the anointed Weapon you may kill the Patient (if you will) without touching him. O gladius Delphicus! If the anointed Weapon be not wrapped in clothes to be kept from the cold air, the Patient incurs a shaking Ague. If it be kept too warm, he falleth into a hot burning Fever. If a Ligature be made about it, and tied hard, the Patient's body is tortured as if his limbs were coa 〈…〉 If the Weapon be put in the fire, his body will be 
See ●●cker. ubi supra.  blistered as if the fire itself had burned it.  
I know not to what to liken these feats, but to those of Witches, who make pictures of men in wax, and pricking them, the party for whose picture it is made, is tormented; and burning them, their limbs are burned and blistered. Of which practices the Poet spoke long ago of Medea.  

Devovet absentes, simulacráque cerea singit, 
Ovid. Epist. 〈◊〉. Hipsipelles' ●aso●●.   
Et miserum tenues in jecur urget acus.   

Medea curseth those which absent are,  
And with her charms she wounds men's hearts from far;  
Of wax she images doth make of men,  
And placeth needles in their bosoms then;  
These needles by th'▪ help of the envious Fiend,  
Torture poor souls, and bring them to their end.   
The effects then of this ointment symbolising thus with the practices of Witches; to my reason they seem to have no reason, which deny these to come from the same founder the devil. Surely they are ejusdem farinae. For when I find them of the same loaf, I cannot but judge them of the same meal.   

Artic. quartus.  
Wherein the vanity of this Salve is discovered by the 
4  iniquity of the Author, or first Inventor of it.  
THe Author of this Salve, was Philippus Aureolus Bombastus Theophrastus Paracelsus. Fear not Reader, I am not a conjuring, they are only the names of a Conjurer, the first Inventor of this Magical ointment. Therefore Crollius calls it, Vnguentum Sympatheticum seu stellatum 
Oswald Croll. ubi supra. Them. Frast. cit. Rat 〈…〉 e ●a Torre 〈◊〉 Theol. 〈◊〉. ●5. Att. 4. disp. 1. p. 15●. tom. 2. Conrade Gesner. ●n ●rumeratione Alphabetica Scriptorum Chirurgiae l●t. 〈◊〉. impress. T●guri, at no. 1555.  Paracelsi, the Sympathising or Starry-working unguent of Paracelsus. Of this Paracelsus, Thomas Erastus a Physician, saith, that he brought an hundred thousand false imaginations and solemn dotements into the world, never dreamed of before, either by Wisemen or Fools. And it is recorded, by Conradus Ges●erus, that he was a man which contemned all ancient Physicians and Philosophers: That he endeavoured to bring many strange and unheard-of practices into the Art of Medicine: that he was a man of base and wicked life and conversation: that he conversed with a Familiar Spirit, 
〈◊〉 tract. pag. ●5.  and was given to all kind of Magical and Necromantical practices. Malus Corvus, Malum ovum. An ill Bird laid this ill Egg. But Goelinius faith, that Paracelsus was not the first Inventor, but only 
A L 〈…〉 ubi supra. joan. Paptist. Port. Mag. ●a uralis. 〈◊〉. 8. c. 12. joan. Burgra●. in 〈…〉 oly ch●i●. pag. 123.  an illustrator and amplifier of it, the Author of it being much elder than he. But besides Crollius the great Champion for this Weapon working Medicine: A. Libavius, joannes Baptista Porta, joannes Burgravius, etc. (all which I rather credit than one single Goclinius attributes the first invention of this wonder-working Ointment to the Bombasticall brain of Theophrastus Paracelsus. If any other brain were the Forge, in which it was first hammered, why doth he not name his Author? Surely if it were not he, 'twas a Whelp of the same Litter, a Magician, an Imp of Cerberus. For indeed Keckerman saith, that one Anselmus, an Italian of Parma, (who it seems lived before Paracelsus) 
Barth. Kecker. System. Phys. lib. 1. pag. 75.  was the first that brought this Cure to light. Which of them soever it was, it skilleth not much. They were both Magicians, conversant with the 
See Raphael. de la Torre summae Theol. q. ●5. art. 4. disp. 1. p. 287. tom. 2. Gesuer. ub● supra. Vide. D. jean. Robert. G●cl●●. Heauton. Sect. 12. pag. 125. 126. See Perkins Gover. of the tongue, c. 5. pag. 444. P 〈…〉. Archidox. Mag. lib. 1. pag. 121.  Devil. Anselmus Parmensis, though some Saint him and mistake him, for Anselmus Cant. was rather a Devil. It is apparent then whence it came, and what earth-compassing Mountebank it was that first taught it. For that, Paracelsus was a Conjurer, working besides the bounds of Nature, it is most evident, (besides the testimony of Gesner) by some propositions gathered out of his works, by Doctor joannes Roberti. But for mine own part, to satisfy myself and my Readers, I will go no farther than to the Tract wherein the Unguent is described, and there to the prescription next adjoined, which is a Receipt to cure one decayed in Nature, unable to perform due berevolence. The Cure by his direction is thus to be effected. Take an horse-shoe cast from a horse, let it be wrought into a trident Forke, impress these and these Characters on it, put a staff of such a length into the socket for the stale of it; Let the Patient take this Fork and stick it in the bottom of a River of such a depth, and let it remain sticking there so long as is prescribed, and he shall be restored to his former manlike ability. If this be not Witchcraft, I know not what is! Now than Paracelsus being a Witch, and this experiment being placed amongst his Diabolical and magical conclusions, it cannot choose but be Witchcraft, and come from the grand master of Witches the Devil, if Paracelsus were (us most repute him) the Author and Founder of it. Neither can it be better, if Anselmus were the Author of it, as Keckerman reports. For, saith the same Keckerman, 
Kecker ubi supra. See R●ph de la T●rre ubi supra.  this Anselmus (how soever he is by some now esteemed) was a noted Magician whilst he lived.  
Now than if we make a collection of all. First, of natural reason and Philosophy. Secondly, of the opinion of Authors decrying it. Thirdly, of the effects of it compared with other Agents. Fourthly, of the Author that first invented it; the total sum will be Witchcraft. Witchcraft is an offence of the highest nature against God. Therefore in the bowels of Christ, I advise all good Christians to shun and avoid the use of it. 
●iscite justitiam moniti, & non temnere Divos.) 
Virgil. Ae●eid. lib. 6. To●. in Mat. part. 5. c. 19 q. 90. ●ol 120. col. 2.   And to follow the counsel of Tostatus, who saith, that Toleranda potius sunt quaecunque mala, quam recurramus ad malisicos. We must rather endure any misery, than have recourse to them which practise Witchcraft.  

Membrum secundum.  
Hitherto I have dealt by the way of offence, 
Memb, second  proving against it. Now I come to defence, disproving what ever the Devil or man hath brought for it: that so the Reader may be the better satisfied, by seeing all fully retorted and answered. And I shall still be at the same guard with this Weapon-Salve. I shall lay on as many strong blows to maintain it, as I have brought against it to censure it. I shall be the same in order and method for the unguentaries, that I am for myself & the Contr unguentaries. Four Articles shall stand up for them as for us. I shall bring  
Their 


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

Articulus primus.  
Wherein the reasons and Philosophy brought for it 
1▪  are collected and disproved.  
THose Medicines are lawful however they work, where no enchantments, no spells, no characters, no charms, no invocation, no compact with the Devil, no superstitious observations are used. But in the 
〈◊〉. Objection.  applying of the Unguent to the Weapon, there are none of these. Therefore this Medicine is lawful.  
I deny the minor proposition. For there is a 
〈…〉 t on.  kind of superstition, and compact with the Devil in the use of it. First, there is superstition, and that twofold. First, in the collecting of the ingredients. The Moss must be scraped when the moon increaseth, 
See Oswald. Cres●, ubi supra.  and is in a good house, as of Venus, not of Mars or Saturn, (as Crollius tells us.) That some Plants are of greater virtue, gathered in the new or full of the Moon, (because they have then the greater dryness or moisture in them) I will not deny▪ but that the Moon must be likewise in such or such of the twelve houses, is an Astrological and superstitious observation. And in the Scriptures, Astrologers, 
Dan. 2. 2.  Magicians and Sorcerers, like birds of a feather are linked together. Secondly, there is superstition in the manner of anointing the Weapon. If the wound came by a thrust, you must anoint the sword from the point to the hilt. If with a cut, then from the edge to the back. In either, just so much must be annoiated as hurt the Patient. For, saith the same Crollius; Alioquin nocumentum 
Idem Ib. See Cornel. Agri●pa. de van. Scient. c. 46. Act. 17. 22.  adferretur Patienti. You may else hurt the Patient. And that day the Mediciner smears the Weapon, he must abstain from Venus. Of which Mediciners I cannot but say as S. Paul to the men of Athens: I perceive that in all things you are too superstitious, Acts 17. 22.  
Lastly, there's a compact with the Devil. For 
See. August. de doct. Christi. l. 2. cap. 20. tom. 3. Aq 〈…〉. 2. 2. 〈…〉 5. & 〈◊〉. & Ca●●t. in Thom. lb.  the Devil may be compacted with two ways, as Saint Augustine, Aquinas, and other Fathers and Schoolmen teach.  
Either by 


Express and open or tacit and implicit 

contract.       
In the use of this Salve, though therebe no express and open, yet there is a tacit & implicit contract with the Devil. For Tacite invocatur daemon, quando 
Mart Nava● in Manual. Confess. cap. 11. num. 25. Tolet. Summa Cas. Co●scien. l. 4. cap. 16. num. 1.  aliquis contendit facerc aliquid, per causas quae necvirtute sua naturali, nec divind institutione possunt illud efficere. The Devil is then implicity invoked, when any man attempts to bring any thing to pass, by 
See Memb. 〈◊〉▪ A●●. 1.  means which have neither natural virtue, nor divine institution thereto. And contrary to this rule is the use of this unguent, as is before demonstrated. 
See Perkins his discourse of witchcraft▪ ●. 2. p. 616. col. 1. volume. 3  For a man may receive this Salve from a friend which plainly and totidem verbis, never had to do with the Devil. That friend may have had it from another, as far from such practices as himself. Thus it may be derived through infinite 
See Oth. Cas●almanus. Ange lograph. part. 2. cap. 24. pag. 653.  hands: yet all these traditors in the use of it, had an implicit compact with the Devil; in as much as the Devil was the first inventor of it. For the Devil when he first appoints to any man enchantments, spells, characters, charms, herbs, ligatures, or ointments to produce such effects, entereth not into covenant with that individual party for himself, but also for others specifical; that whosoever shall according to his prescription use them, shall bring to pass such effects by them. Not that the very charms, characters, or ointments, do by themselves or his help produce such effects. There's no such force in them. But these are signs whereby the Devil knows our desires, and then he himself by some other means (if God restrain him not) secretly works our desires. Therefore saith Saint Augustine, Daemons alliciuntur— non ut 
August. de Civit. Dei. l. 21 cap. 6. rom. 5.  animalia cibis sed ut spiritus signis— per varia genera lapidum, herbarum, lignorum, animalium, carminum, rituum. The Devils are drawn to our purposes not as beasts, by meats, but as spirits by signs, by sundry kinds of stones, of herbs, wood, living creatures, conjurations, and ceremonies. The Conjurer's circles, his invocations, his enchantments, his characters, his rod, his charms, cannot conjure the Devil to appear will he, nill he; but out of former compact, he comes when these signs are exhibited. Yet the subtle Fiend feigns himself to be compelled. But it is to delude and deceive man, to gain him to him, to be of his condition, saith Scaliger, and so the more freely and frequently 
〈◊〉 Scalig. Subtle. exercitat ●49. Henri 〈…〉 H●ssi● in Gen. citatur a D●lrio. l 2. disquisit. magic. q. 30. Sect. 3. Vide D. Cyprian. Epist 8. Vi 〈…〉. & D. 〈◊〉 ronym. in vitâ H●●ar. ●o●. 1. pag. 250.  to converse with him and use his help. Therefore saith Henricus de Hassian most excellently; Ipse simulat se captū●t te capiat, se vin●●ū ut se vinciat, se tuo imperio subditum, ut te sibi subdat, à te inclusum ut te finaliter includat, signet se tua arte vel imagini vel lapidi alungatum, ut funibus religatum te ad infernum ducat. The Devil feigns himself to be taken, that he may take thee; to be bound, that he may bind thee; to be under thy command, that he may bring thee under his; to be kept in and restrained, that he may restrain thee for ever: he feigns himself to be bound by thy Art, either to this or that character or stone, that he may lead thee in his ropes bound to Hell fire. And of this opinion is Wierus (a man well skilled in such business) 
Wierus de praestig. daes 〈…〉 monum lib. 4. Testat. in Matth. part. 5 cap. 19 q. 90. fol. 119. col. 3▪ Cae 〈…〉. An 〈…〉 graph. part. 2, c. 17. 〈…〉.  and Tostatus and others. Now then collect the sum of this answer, and you shall find the falsehood of the minor proposition: that the use of this ointment is unlawful, there being first superstition, and then a compact with the Devil (a tacit compact) in the use of it.  
The Devil goeth about like a rearing Lion seeking whom he may devour, 1 Pet. 5. 8. The Devil rageth 
1 Pet. 5. 8. 〈◊〉 Obiect. 2,  to destroy us, he runs not to helpeus. Therefore this medicine curing and helping men wounded, is not from the Devil, and so is lawful.  
I deny the argument. For the Devil, for ever to endanger two souls, the Mediciners and the Medicined, 
Solution.  may be ready by natural means secretly applied to cure the wounds of one body for a time. This is not to do any good to man, but to bring him to ruin and destruction. The Devil is a liar from the beginning, the father of lies, yet sometimes he tells truth, to insinuate himself to be trusted and believed, when he deals falsely. Christ therefore, and Saint Paul, though the Devils told the truth in the possessed, Mark 5. 7. and Acts 
Mark. 5. 7. Act. 16. 17.  16. 17. yet they silenced them and cast them out: So, though the Devil would cure our wounds or diseases, we must not accept it, because he intends not our good, but our utter ruin and destruction by it. Like a Boat-man he rows one way, and looks another, quite contrary.  
Those are natural and lawful cures which are 
1. Objection.  wrought by Sympathies. But this cure is wrought so, & is called by Crollius unguentum Sympatheticum, 
Croll. ubi supra.  the Sympathising unguent. For this unguent consisting of mans-mosse, blood and fat, hath in it a natural Balsam. This natural Balsam by the influence of the Stars, causeth a sympathy betwixt the weapon and the wound: and so the application of the Medicine to the one, effects the cure upon the other. Therefore this cure is natural and lawful.  
I will not contradict the major proposition. But the minor is in part improbable, in part false. It is 
Solution.  improbable that this stinking Weapon-medicine should have a natural Balsam in it, more than others. That odoriferous opobalsamum, gotten in judea and Egypt, the jews chiefest treasure, (as justine 
justen. Histo●. l. 36. Sect. 3.  tells us) reputed the best in the whole world, curing wounds in three days, cannot work such wonders as this. And 'tis false that that Balsam (if there be any) causeth any sympathy betwixt the wound and the Weapon. For the Weapon is an hard insensible substance void of all affection and pathy. It is not altered by the dressing of it. It 
Vide 〈…〉 o. Phys. l. 1. c. 9 pag. 74. & 75.  comes not to suppuration as wounds do. And where there is no affection and pathy, there can be no co-affection and sympathy. Besides, all things sympathising affect the sympathized within a certain distance (as hath been before related.) This 
See Memb. 1. Art. 1.  doth not so. What sympathy then is there betwixt the Wound and the Weapon? And that the influence of the Stars should cause this sympathy, is yet more strange. As if the smearing of a Weapon here below, can call the Stars above, at any time when we will, to give an influence which they gave not before, nor had not given at all, had not the Weapon been smeared at all. O enchanting Salve! 
— vel possit coelo deducere lunam! 
Virgisius.    
Thus Witches by anointing themselves with their venificall ointments are carried up in the airy Heaven. Thus our Weapon-Salve-mongers by anointing their tools, bring an influence down from the starry Heavens. These like the Woman-Priest of Massyls in the Poet can command the stars. Of whom Virgil,  

Haec se carminibus promittit solvere mentes, 
Virgil. Aene●d. lib. 4.   
Quas velit, hast aliis duras immittere curas:  
Sistere aquam ●luvijs, & vertere sydera retrò.  
Those which are sad, with charms she'll undertake  
To cheer up, and buxom and glee to make;  
And others which to mirth themselves compose,  
To strike in dumps, and all their mirth to lose:  
she'll make the Rivers cease to run their race;  
And stars in heaven go backward from their place.   
That the anointing a piece of Iron here below, should draw down an influence from the celestial bodies above, to conjoin in sympathy two bodies far disjoined in place, is to me an argument sufficient to prove (that if any such thing be) it is Witchcraft: and so I shall account it.  
Magnetical cures caused by emission of radij 
Obiect. 4.  and spirits, carrying a curing virtue from one body to another, are lawful. But of this sort is this cure. For as the Loadstone being sensible of an understanding fantasy, and endued with life, sends forth his radij and spirits even to the Arctic pole, though far distant. So this Salve when the weapon is anointed with it, causeth the blood residing on it, by magnetical operation, to send forth his spirits by the vicine air, to the wounded body; and this spirit carries the sanative virtue from the weapon to the body, and so the weapon and the wound are (though not immediately yet) mediately joined together by the spirit of the blood which hath life & motion in it, as Paracelsians teach. For whersoever the carkeise is, that is, the body, 
Mat. 24. 28.  there will the Eagles be gathered together, that is, the spirits, Matth. 24. 28. For the spirit of the blood doth sympathise with the body and hath life and motion in it. And this appears by the coming forth of fresh blood out of the carkeise and dried limbs of a man murdered, when the murderer is present. And by the testimony of holy Scripture, Levit. 
●●vit 〈◊〉▪ 17. & ●7. 14. Dent. 12. 23.  3. 17. and 17. 14. Dent. 12. 23. All which places tend to this purpose, that in the blood of creatures is life. This likewise is manifest by the sundry motions of blood in the body of man. In anger the blood of man will boil. In sorrow the blood is cold. In fear there is a paleness in the face by a flight and recess of the blood. In shame there is a blushing or flushing of blood in the face. All these are proofs of the life and motion of the blood. Nay, the blood of man hath a voice, though we hear it not. For Cardanus saith, that Motus 
S●●l. de subtle. Ex●r. ●●5.  aer semper sonum excitat quamvis non audiatur. But God who sees and hears all things, hears the voice of it and understands it. Therefore God said to Cain, What hast thou done? the voice of thy brother's blood cryeth unto me from the ground, Gen. 4. 10. These 
Gen. 4. 10.  are magnalia naturae, the wonders of nature. These are occultae qualitates, secret qualities. Every Peripatetic, every pccorius asinus, rural Rhombus, and pedainticall Parish-Priest understands not these magnetical cures by emission of the spirit of the blood. Only Paracelsians (whose studies are to bring to light the abstruse and hidden secrets of nature) know and understand them, and to good purpose, for the health of man, practise them. The Levite and the Priest pass by the wounded man to jericho. But the Lay▪ Samaritan versed in the mysteries of Nature, takes him up, relieves and cures him, Luke 10. 33. Must it therefore be called in 
Luke 10. 33.  question, whether his applications be Witchcraft, because each obtuse understanding apprehends not the reason of them? God forbid. To attribute any thing to the devil, whereof God and Nature is the Author, is to rob God and man of the honour due to each of them, and to give it to Satan, which is flat idolatry, and a great discouragement to learned men, to put in practise their rare and vulgarly unknown experiments. Thus Galen himself complained, that when he sometimes brought wonderful things to pass, by his accurate knowledge in natural Philosophy, he was accounted no better than a Necromancer familiar with the devil. Thus that learned Christian Roman Consul Boë●ius complains that he was falsely accused of 
Boet. de Consolat. Philoso. 〈◊〉▪ 1. Prosa 4.  Sorcery, because he was excellently skilled in the noble science of natural Philosophy. All which I urge to this purpose, that because each person apprehends not the reason of this cure, it is not by and by to be accounted Witchcraft and Sorcery.  
Here is argument enough to furnish the magniloquent 
〈…〉 tion.  speech of a thundering Mountabanke, which though you have drawn it out of the writings of the prime unguentaries, as Crollius, Goclinius, Helmontius and others: yet you dispute fallaciously, and do (as we speak in Schools) petere principia, take that for granted, which we utterly deny and relinquish. For I deny in your argument no less than five things.  
As 


1. That the Loadstone doth work upon the Arctic pole.  
2. That the Loadstone hath sense, understanding, fantasy, life.  
3. That this cure is done by magnetical operation.  
4. That blood separated from the body of man hath life, spirit, natural motion, o● voice.  
5. That your expositions of several places of Scripture are genuine and consonant to truth.     
First, I deny that the Loadstone doth work up on the North-pole. The pole rather works upon the stone. So testifieth Franciscus Ru●us an expert 
Francis. 〈◊〉 de gemmis▪ 〈◊〉▪ 2. c. 24 pag. 270  Lapidary. Thus Philosophy. That celestial bodies work on terrestrial is, ver a philosophia, true Philosophy. But that terrestrial work on celestial, is plana morosophia, plain foolosophie.  
Secondly, I deny that the Loadstone hath sense, fantasy, understanding, and life. I have read of Plantanimalia living plants, seeming to have sense, fantasy, and understanding. As of the tree growing 
Scalig. de subtle. E●ercitat. 181. Sect. 27. & 28.  in the Province of Pudiseram; to which when a man comes, ramos constringit, it shrinks up the boughs, but when he departs, ramos pandit, it opens them again. And of the plant called the Tartarean Lamb, resembling a Lamb in shape and proportion, 
joan. 〈◊〉▪ Com. Phys lib. 5. c. 16.  and grazing and eating up the grass round about it. But of Saxanimalia stone-living creatures, never did I hear, unless by some new Paracelsians, as Goclinius and Helmontius, and old heretics whereof S. Hierom speaketh, who maintained 
D Hieron in Matth. c. b. tom. 6. p. 12.  omnia esse animantia, that all things were living creatures, to whom for their superstitious vanities, the Lord (as the Apostle speaketh) hath sent strong 
2 Thess. 2. 11.  delusions that they should believe a lie, 2 Thess 2. 11. For all things living do live, either with a vegetative life, as trees and plants; or a sensitive life, as bruits and beasts; or with a rational life, as men and Angels. The Loadstone living none of these 
Vide joan. 〈…〉 phys. 〈◊〉. c. 6. pag 628.  ways, hath no life in it. Having no life, it hath no sense, fantasy, and understanding; and I think their understanding little better which maintain the 
See Marsil. Ficin▪ in Plotinum de ani na. 〈◊〉. 4. c. 30.  contrary. When Marsilius Ficinus can persuade me that the Stars have the senses of seeing and hearing, and do hear men's prayers; then Paracelsians shall persuade me that the Loadstone hath life sense and fantasy.  
Thirdly, I deny that this cure is done by magnetical operation. My reasons are given in my Solution to the third objection and else where. To their places I refer you.  
Fourthly, I deny that the separated blood of man hath any life, spirit, natural motion, or voice. The blood contained in man's body is not truly and properly his life. Man's life is his soul. Absit ut anima hominis sanguis putanda sit, saith S. Augustine. 
August. in Levit. quast. 57 tom. 4.  far be it from us that we should think the blood of man his soul. Valde cavendus est hic error & omnibus modis refutandus, We must by all means take heed of, and refute this error, saith the same Father. 
Idem ●b.  Though the blood of beasts (which have mortal souls) be their life and soul, as Tully and 
M. T. C. Tuscu. l. 1.  others thought; yet the blood of man whose soul is immortal is not so. When we say the blood is 
Ista propositio est falsa, sed tatré magis vera. in brutis quam hominibus. Tostat in Levi. c. 17. q. 7.▪ Sanguis anima est Augustine tantundem valet atque animae signum. Calvin. in. ●… precept. pag. 523. Francis. Vales de Sacrâ Philosoph. c. 5.p.104.  the life, it is a figurative speech. Metenomia subjecti. The thing containing is put for the thing contained. For the blood is animae vitalis vehiculum, the continent or channel of the natural spirits in the liver, of the animal in the brain, and of the vital in the heart. It carries some spirits in the flesh, more in the veins, most and the purest in the arteries. The heat, motion and actions in the body of man, are begotten and conserved of blood, as Valesius observes out of Galen. Therefore man's life, and the life of other creatures is said to be in the blood. And the Poet describing one bleeding to death, saith,  

Purpuream vomit ille animam— 
Virgil. Aeneid. l. 9    
He sends forth his purple soul—— that is, his blood of a purple colour. What Oil is to the Lamp, such is the blood to the body. It is the juice of the whole body. Other juices are proper 
See vales ubi supra. & joan. Combach. Phys. l. 4. c. 1. pag. 611.  to their parts. Chylus is the juice of the ventricle, milk of the breasts, marrow of the bones, seed of the genitals, but blood of the whole body. Now then, if there be not life in the blood of man, when it is diffused through his whole body, certainly there's none in it parted and let out of the body. If there be no life in the fountain and whole blood of man, there's none in the drops shed from the fountain, and out of man. Neither is there any spirit in the blood departed, which hath recourse to the body again. For than one man should have infinite souls. So many drops of blood, so many souls or spirits. For where the spirits, the operations or instruments of the soul are, there the soul must needs be. For they are Relata. (Instrumenta 
Zabarella de facultat bus animae. c. 3. Vide Kecker. ●yst. log. l. 1. c. 15 p. 132.  sunt instrumentati instrumenta.) And the rule is that; Relatorum uno posito, ponitur & alterum, nec est relatio nisi inter ea quae sunt actu, saith Zabarel. Or else the same soul should be divided into infinite parts; all which are contrary to the affections of the soul, which are three. Simplicity: it consists 
Vide 〈◊〉. Combach. Phys. l b. 4. c. 1. pag. 650.  not of parts. Indivisibility: it cannot be divided into parts. Immobility: it gives motion to others, but it is immovable itself. I have heard and read of spirits and quintessenses, artificially extracted from insensible bodies, by the Art of Chemistry, but I never heard nor read of spirits or fantasies naturally residing in insensible parts separated from their bodies. That any such fantasies or spirits are, is a fantastical conceit hatched by the spirits of Bombastus Paracelsus, which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, evil spirits. And these spirits are they which in this cure (if any cure be) carry the sanative virtue from the weapon to the wound. Neither hath the blood of man, once fixed and dried on a weapon, any motion. Nay, when it is but once settled in the cadaver or carkeise, it hath ordinarily and naturally no motion at all, unless to corruption, which (as Aristotle speaketh) is rather a mutation 
●ristotl. Phys. 〈…〉 5. c 1. tex. 8.  than a motion. And for the fresh bleeding of a murdered man, at the approach of the murderer, it is no natural and ordinary motion proceeding of any life of the blood, but a supernatural motion proceeding from the just judgement of God, who gives the blood a wonderful and supernatural motion to come forth and meet the murderer, and accuse him to his face. I am not ignorant that there are some which would assign natural causes of this fresh bleeding (which who desires 
Vide He●ric. docer. l. C. in tract. de quast. & tort▪ reorum. pag. 93. etc. 〈◊〉. ●asm. Somatalog. cap. ult. quaest. ult. Lem. 〈◊〉 〈◊〉 Miraculis naturae. l. 2. c. 7.  to know, let them read Bocerus, Casman, and Lemnius.) But for my part nothing more resolves me, that it is supernatural, appointed by God, than the bodies of such as are executed by course of Law. The Hangman or Headsman may come near and touch the dead cold bodies of the executed, and they bleed not a fresh, because he is no murderer, but is the hand of the Magistrate, whose ordinance is from God, and beareth not the sword in vain, Rom. 13. 4. Now dead bodies bereft of 
Rom. 13. 4.  life by external violence, whether it be by a malicious murderer, or a legal executioner, would have all one effect, (for each bodies are of like senseless qualities) but that God the supreme judge hath ordained and commanded the one, and in his Law expressly forbidden the other. The public Magistrate may in justice kill, and no blood will cry, because with such actions God is well pleased. A private person cannot in malice kill, but innocent blood will come forth, cry and accuse the murderer; because with such actions God is most displeased. Not that the blood of the murdered hath any voice, as is alleged by Cardanus 
Scalig. de subtle. Exercitat. 345. Gen. 4. 10. Mercerus in Gen. 4. p. 112. col. 2. & Luther. in Gen. c. 〈◊〉. fol. 87.  his inaudible voice (which is sufficiently refuted by Scaliger) and out of Scripture of Abel's voice, Gen. 4. 10. For that is a Prosopopeia, saith Mercerus. A figure whereby a voice or speech is attributed, to that which hath none. Thus in Scripture there are four sins, which have voices attributed to them, and are called crying sins; such sins as cry to heaven for vengeance. The Ancients have expressed them in two Hexameters.  

Clamitat ad coelum vox sanguinis, & Sodomorum:  
Vox oppressorum, merces detenta laborum.   

Four sins there are which unto heaven cry,  
The voice of blood, and of Sodomitry:  
Oppression of the poor, and labourer's hire,  
Kept back unjustly when they it require.   
The sin of Sodom cries, Gen. 18. 20. Blood 
Gen. 18. 30. Gen. 4. 10. Esay. 5. 7. Dent. 14▪ 15.  cries, Gen. 4. 10. Oppression cries, Esay 5. 7. And detaining the hirelings wages cryeth, Deut. 14. 15. Now the money the hireling hath right unto, hath truly no voice, but only by prosopopeia: and so the blood of the murdered. Therefore the Scriptures are not urged to purpose. And for the boiling of the blood in anger, paleness and flight of the blood in fear, redness of the face and blushing in shame, etc. These come not by reason of life and motion in the blood: but because the blood is moved according to the affections of the soul: and the soul is in the blood (as Valesius speaketh) 
Francis. Vales. de Sacrâ Philosoph. c. 4. pag. 105.  Non per informationem aut praesentiam, sed per potentiam & operationem.  
Lastly, the interpretations of Scripture are false. That of Christ, Wheresoever the carkeise is, there will 
Mat. 24. 28.  the Eagles be gathered together, Mat. 24. 28. is interpreted of the Paracelsian cure by the spirit of blood, carrying the sanative virtue from the blood fixed on the weapon to the wounded body. Where the carkeise is, that is, the body, there will the Eagles, that is, the spirits of the blood, be gathered together. O unheard of exposition! Who but Helmontius an impudent Paracelsian Doctor of Physic ever interpreted this place thus? This place is fruitful for exposition. I find no less than four several expositions of it.  
1. Some by the c●rkeise understand the Church, 
O 〈…〉 gen. 〈◊〉 Matth. c. 145 tract at. 30. tom. 2,  by the Eagles, the Doctors of the Church; by their gathering together, their unity and consent in the faith of Christ crucified. Thus Origen.  
2. Some here by the carkeise understand the 
Hieron. in Matth. c. 24. tom. 〈◊〉.  passion of Christ, by the Eagles, the Saints, and by their gathering together, the efficacy of his merits, sufficient for all. Thus Hierom.  
3. Others understand this place to be an adumbration 
Chryso. Hom. 77. in Matth. tom. 2. Hilar. in Matth. Canon. 25. Stella in Luc. c. 17. 

Ferus  
Mal. 

in locum    
Arc.    of the day of judgement. By the carkeise they understand Christ the judge. By the Eagles, the souls coming to judgement. By the gathering together, the general judgement. So S. Chrysostome, S. Hilary amongst the Ancients. And Stella, Ferus, Maldonat, and Aretius, amongst the neoterics.  
4. Lastly, others interpret this place of the Saints 
August. quaest. Evang. l. 1. c. 4●. tom. 4. Gregor exposit. Mor. in job. l. 31. c, 33. tom. 1. pag. 206.  ascending up into heaven, whither Christ hath carried his humane body which suffered death for us. That where Christ now is, there all his Saints shall ascend and be hereafter. So S. Augustine, and Gregory.  
These expositions I have met with; but such an exposition as these Bombasticall Mountebanks bring to patronise their stinking Weapon-Salve, never did I meet with. Now for the other places of Scripture out of L●viticus and Deuteronomie, I have already showed the absurdity of their Gloss, corrupting the purity of the Text. And for their making themselves the only Samaritans, out of Luke 10. 33. if they will needs be so, they shall be 
Luke 10. 33.  so. But it shall be truly said of them in that sense which was falsely and blasphemously said of Christ. Say we not well thou art a Samaritan, and hast 
john 4. 48.  a devil? joh. 4. 48.  
And whereas they say this Cure is done by occult qualities of the ingredients, there's no such matter, as shall anon be made apparent. What 
Infra mem. 2. art. 4.  hard hap Galen, Boetius, or any other person had to be accounted Sorcerers, because they were skilful in the occult and secret qualities of things I know not, but this I know, that the devil often useth this appellation, as a cloak to cover his villainy. Thus 
Cornel. Agrip. de occult Phil.  Cornelius Agrippa sent forth his books of occult Philosophy, stuffed with Conjurations of the devil. Thus joannes Trithemius hides his unlawful 
joan. Trithem. Stenograph.  magical operations, under his Art of Stenography. Of which Bellarmine saith, Opus hoc merito prohibitum 
Bellar. de Eccles Script. in opus●. tom. 7. col. 194.  est, etc. This work is deservedly prohibited, because it is full of pernicious assertions tending to Magic. Thus our Countryman Friar Roger Bacon, used to boast, that he could by natural magic (that is, the application of actives to their passives in a due time and proportion) cause thunder, rain, storms, and produce beasts of divers sorts, etc. (as Agrippa testifieth) when indeed it 
Cernel. Agrip. de van. Sci 〈…〉 〈◊〉. 42.  was mere diabolical Magic and conjuration. And of this kind is the Author of the Book to Alphonsus, published under the name of Piccatrix, which intermeddleth much superstition, conjurations, and diabolical operations, with natural Philosophy. And thus I suppose all the Vnguentaries reasons are fully answered.   

Articulus secundus.  
Wherein the Authors brought for this Cure, are cited 
2  and refuted.  
THe first Author is Paracelsus Archidoxis 
〈◊〉. Arched. Mag. l. 1. pag. 121.  Magiae, lib. 1. pag. 121. He was a man of great understanding, and brought to light many things hidden before, whereby many men have been cured since. He commends this Salve, and saith it is, Dei donum, the gift of God.  
Secondly, Oswaldus Crollius, a man rarely seen 
Oswald. Croll. Chim 〈…〉. Basi 〈…〉. pag. 278.  in the Art of Chemistry, gives us the receipt of this Unguent, commends the use of it to us: defends it not to be Witchcraft, and calls them imperiti fatui, unskilful fools which suppose so.  
Thirdly, joannes Baptista Porta, a noted Philosopher, 
joan. 〈…〉. Port Mag. nat. l. 8. 〈◊〉. 1●  sets down for posterity the receipt of this ointment, as it was given him by a Courtier, and that Courtier had it from Maximilian the Emperor, and he from Paracelsus.  
Fourthly, Cardanus a renowned Philosopher 
Cordan. de ven l. 2. c. 6..  and Physician, doth allow this Unguent.  
Fiftly, joannes Ernestus Burgravius, highly extols 
joan. Ernest. Burg. 〈…〉 p. 123  this Salve, calling it illustre unguentum, a famous unguent performing the cure by an hidden mystery, which as yet no man hath sufficiently manifested  
Sixtly, Rodolphus Goclinius, a Protestant by Religion, 
〈…〉 odd. Mag. 〈…〉 e 〈…〉 r. Rodolph. 〈◊〉 〈…〉 hrosis.  and for his learning public professor of Physic at Marpurg, hath written two books, to defend the lawfulness of this cure. One he calls Magneticae curae Tractatus; the other, his Synarthrosis.  
Seventhly, joannes Baptista ab Helmont, a Doctor 
joan Baptist. ab Helmont. disputatio.  of Physic of Brussels, hath like wise written a defence of this Magnetical cure.  
Eightly, Doctor Flood, a Doctor of Physic yet 
D. Flood. Anatom. Sect. 1. Port. 〈◊〉 part. 〈◊〉. l. 2 de mist. anatomia Sanguinis c. 9 pag. 236. 237. 238. 239.  living and practising in the famous City of London, stands tooth and nail for it, and in his large works, being three folio volumes, amongst other secrets, maketh mention of this cure, and allows it, and proves it to be natural and lawful.  
Lastly, the learned Sir Francis Bacon, Lord Verulam, 
Sir Francis Bacon his natural histor. Cent. 10. Expe 〈…〉. 998.  and sometimes Lord Chancellor of England, recites and allows this cure in his natural History.  

The answer to these Authors.  
To all which we answer, there's no cause so bade but hath found some Patrons. Here are a goodly company of Authors, but they are taken up by tale, not by weight. Some of these are not for this Unguent at all. Others are not home for it. And others are parva aut nullius fidci, of small or no credit at all.  
First, Paracelsus is of no credit. For he was (as hath been proved out of Gesner) a Witch and Conjurer; and so the God whose gift he meaneth it is, is Deus hujus mundi, the god of this world, (as Saint Paul calls the Devil, 2 Cor. 4. 4. For he maintained 
2 Cor 4. 4 G 〈…〉 〈…〉 2. B 〈…〉 r 〈…〉 pag. 1 〈…〉.  (as Doctor joannes Roberti tells us.) That so a sick man may receive cure, it is no matter how, or from whom, though it be from an unclean spirit.  
Secondly, Oswaldus Crollius, is a Bird of the same feather. His works are as full fraught with superstition, detestable characters and diabolical trumpery, as Paracelsus. Therefore he is of little credit.  
Thirdly, joannes Baptista Porta, was indeed a 
〈◊〉 〈…〉 a Tor 〈…〉 Theol. 〈…〉. art. 〈…〉. p. 2 〈…〉. joan. Bap 〈…〉. ub 〈…〉.  great Philosopher, yet a man suspected to be given to diabolical Magic. And Raphael de la Torre, saith, his books are prohibited in Spain. Therefore he is of suspected credit. Neither doth he so much commend this Salve. He sets down indeed a receipt of it, and saith it was given to the Emperor by Paracelsus, who much esteemed it, and used it to his death, and the Emperor gave it a Courtier. And the Courtier gave it to him. Now the Devil might deceive Paracelsus: Paracelsus the Emperor, the Emperor the Courtier, and the Courtier Baptista Porta, who had not entered into sufficient consideration of it. For he utters not a word of the seven superstitious observations, the five notes, and the two experiments given by Crollius, 
Croll. ubi supra.  but only prescribes, that the Weapon be sticking in the Salve; and so the cure will be effected.  
Fourthly, Cardanus, neither speaketh with or against 
Car●an. ub supra.  it. He only saith, that he heard a report of such an Unguent, and that it was said to be composed of such ingredients: as he there recites.  
Fiftly, Ernestus Burgravius, is an Author as full of superstition and charactericall impieties, as any of them. He teacheth by the help of a strong fantasy, and by the thundering forth of certain verses, 
joan. Burg. Lucer. pag. 105.  to make an enchanted impenetrable sword: such a sword as the dint of no other shall hurt; such a sword as no man shall be overcome in conflict which useth it. Also he teacheth to make a lamp of oil, made of the blood or excrements of a man. This lamp once fired shall burn continually without renewing. This lamp cannot be extinguished 
Academici Doctores & Professores qui Lovanij & Duaci sanam medicinam prositentur, hoc mendacium diabolicum censent & damnant.  by any thing during the whole life of the man of whose blood or ordure the said Oil is made. This lamp will of itself go out at that very instant and punct of time the man dyeth. All the while the lamp burns, it may be known by the bright or dim burning, whether the man be well or sick, merry or sad. All which I cannot but believe to be done by the help of the Devil. He secretly renews it, the man living, and blows it out the man dying, and makes it burn clear or dim as he knows him to be affected. For Saint Augustine 
August. de Civit. Dei. l. 21. c. 6. tom. 5.  maketh mention of such a lamp, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an unextiguishable lamp among the Heathens, in the Temple of Venus. This lamp, saith he, no tempest or water could extinguish, because some Devil, under the name of Venus, did maintain it. This Author than is of no credit. Neither doth he determine the question. He only saith this cure is performed by an hidden mystery, which no man hath as yet sufficiently manifested.  
Sixtly, Rodolphus Goclinius is so full of charactericall superstitions and magical cures, that I am ashamed that any such cures should come from one reputed to be a Protestant.  
Seventhly, joannes Baptista ab Helmont, is of the same strain.  
Eightly, Doctor Flood hath had the same censure 
Doctor Flood 〈◊〉 written against by Marinus Mersennus, Petrus Gassendus, and others for a caco-magician.  pass on him, and hath been written against for a Magician, and I suppose this to be one cause why he hath printed his books beyond the Seas. Our Universities, and our Reverend Bishops (God be thanked) are more cautelous than to allow the Printing of Magical books here. But because I will not so slightly slur by Master Doctor, I will answer him in a digression to that purpose.  
Lastly, the learned Sir Francis Bacon is not at all 
Sir Francis Bacon ubi supra.  for this cure. He professeth himself not resolved whether it be effected or no. And for the lawfulness of it, he inclines rather to a starting suspicion than a settled approbation. Now then, some of these Authors being not for this Unguent at all, as Cardanus. Some not home for it, as joannes Baptista Porta, and Sir Francis Bacon. Others of little credit for it, as Burgravius, Goclinius, Helmontius, and Doctor Flood. Others of no credit for it, as Paracelsus and Crollius: and I, having brought six credible Authors, not once suspected for Magicians, and the censure of two Universities, directly against it; these will turn the balance, and exauthorize their authority.    

A Digression wherein Doctor Flood, his reasons are examined and answered.  
DOctor Flood hath written some Folio pages, 
Vide Francisc. Lanovij judicium de Rob. Flu 〈…〉, ad Marinum Mersonn 〈…〉 annex. epist. exer. Petr. Gassend●, impr. Parisi●● anno 1630.  for defence of the Weapon-Salve! Well he may. He writes himself Armiger & medicinae Doctor, is called by Franciscus Lanovius Medico-miles, a soldier Physician; 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, and the Pike before the Penne. I have read some dispute, whether a Knight or 
See Sir Tho. Ridley his view of the Civil and Ecclesiastical Law.  Doctor should take place: never of an ordinary Esquire. Herald I am none. But I suppose that the worthy Gentlemen which profess it, will betwixt these two, decide the controversy with that of Tully, 
Cedant armatogae, concedat laurea Lingua. 
M. T. Cicero office lib. primo.    
But the quarrel is not betwixt the Doctor and me for his Weapon, but for his Weapon-Salve: whether that be Witchcraft or no? Surely his very defence of it is enough to make it suspected, himself being accused for a Magician, by Marinus Mersennus, with a wonder that King james (of blessed 
Marinus Mersennus in Genes.  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 himself in his book, entitled, Sophiae cum moria certamen (cujus contrarium verum, 
See 〈◊〉. Flood. certa 〈◊〉 en l. 3. p. ●7. ●8. Lanovius ubi supra. joach. Friz. sum. Bon. annex. D. Flood. Sophia cum Moria certamini. impress. 1629.  saith Lanovius.) His friend joachimus Frizius (or rather his own self, saith Lanovius) in a book annexed to his, called Summum Bonum, excuseth Friar Roger Bacon, Trithemius, Cornelius Agrippa, Marsilius Ficinus, and Fratres Rosea crucis, from being Cacomagicians. I wonder at nothing more than that Belzebub was not in the number! Whether the Doctor excuse himself any better, than these Arch-magicians can be excused, I leave to the learned judicious and religious Reader? Yet thus much for him in the question. He prescribes no superstitious, either collections of the Ingredients, composition of the Unguent, or observation at the anointing of the Weapon. His directions are, that the Weapon be left in the Unguent 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 to the judgement of those which are expert in the renowned Art of Chirurgery. For let the Doctor be sure to keep a wound clean, and I suppose, they will tell him that it will cicatrice without his Weapon-Salve. Neither doth he ascribe an unlimited sphere of Activity (though a large one) thirty or sixty miles (which is false too) unto it. And he saith, that an Horse pricked with a nail, may be likewise cured, if the nail be left sticking in the unguent pot. I desire the Doctor to remember this his horse-leechry, as an argument to overthrow his natural balsam and sympathy. But Master Doctors reasons to maintain the lawfulness of this cure, are not yet called to speak for themselves. Now they come. I have made them as short and perspicuous as I can, speaking another language, consisting of more words.  
Scull-mosse or bones (saith he) Mummy and the Fat of Man (the special Ingredients) comprehend the corporeal perfection of Man, and so are apt to heal, by reason of a natural Balsam resting in them, sympathising with the hypostatical Balsam residing in living man. These Ingredients have their beginning and aliment from the blood. In the blood reside the vital spirits: in the vital spirits the soul after her hidden manner. This causeth the blood to have recourse by sympathetic harmony, to the mass of blood remaining in the body. For the spirit of the blood shed is carried by the air (which is the carrier of the spirits of every thing) to 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 communicates 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) naturally healed. For as the radij or Sunbeams are a messenger betwixt heaven and earth: So this vital beam or invisible line is a messenger and conductor (by a kind of Magnetical attraction) of the healing virtue of the balsam, residing in the unguent, to the body of the wounded party: and the sympathy betwixt the blood on the anointed Weapon, and the blood in the body causeth the cure. That there is such a sympathy betwixt the blood in the body, and the blood drawn from the body, 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 to the Witches body, makes all their blood sympathise with that the Devil hath; and so the blood changeth the Witch's nature, and they become malign and diabolical, and so addicted to the service of Satan, that it is impossible to reclaim them. This is the sum of Master Doctor's reason: against which lest any should object, that the sanative virtue may be interrupted by the intervening motion of the sundry creatures, and so the virtue lost and not carried to the wished port: He answereth, that though the air be by intervening bodies interrupted, nay, parted and divided, yet it will after the passage of that body be reunited. As when we divide the air with a sword, the blow ceasing, the air returns again to his former unity of substance. And as Dyers water cast into a River, protracts itself into a long line, and for some time keeps his colour and line; and if a Boat cross and divide it, the Boat gone, the line comes together again: So though some creatures do by their interposed motion interrupt and break off this spiritual line carrying the sanative virtue, yet it will be so but a season; for they passed the line will be reunited, and so though somewhat for a time hindered, yet nothing of the end frustrated.  
To all which I answer, that Master Doctor doth petereprincipia. For first, I deny that Scull-mosse or bones, Mummy and man's Fat have (though they be medicinable) any natural balsam or radical humour (for so some call natural balsam) residing in them, sympathising with the hyposticall balsam 
See Combach. Phys. 1 4. cap. 5. p. 1000 num 4.  remaining in living man; unless a horse have a balsam sympathising with man's. For, saith Master Doctor, which I advised him to remember, if the nail which pricked an horse be put into the ointment pot, the horse shall be cured. I say there's no such sympathy betwixt horse and man. And if there be no cause at all to believe the one, there is but little to believe the other.  
Secondly, I deny that man's bones have their beginning and aliment from blood. For Physicians and Philosophers say that they have their beginning 
Vide 〈…〉 ni institut. anatom. p. 6. Sect. 5. 〈◊〉. 〈…〉 an 〈…〉 1616.  from the grosser seminal parts, and their aliment from blood, or marrow, or both.  
Thirdly, I deny that any spirits reside in separated blood, my reason is already given in my answer to the fourth objection. To which I farther add, that Casman is so confident in this, that in parts separated from the body, remain no spirits, 
〈…〉 th' Casm. Angelog. parte 〈◊〉. c. 21. p. 605.  that he saith, the very Devil cannot beget or conserve any spirits in them.  
Fourthly, I deny that the soul resides after any hidden manner in the spirits. The Stoics indeed held that the spirits were vinculum anima & corporis; & so the soul may be after a kind in the spirits, as that which is bound is within the teather. But the Peripatetics & Divines deny this as needless. For seeing the body is generated for the soul, and the soul created for the body, and both make the totum compositum, what need these any bond to fasten them together? There is a reciprocal desire of coming together at first, and endeavour after the union, so to keep together. The spirits indeed are the instruments of the soul, by which it worketh: and when these instruments 〈◊〉, the work fails, and the soul, the worke-mistresse takes her leave, not because she is hid in the spirits, as the contivent to abide in, but because she wants the spirits as her instruments, to work by. For the is corporis organici actus seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the act and perfection 
A 〈…〉 ani 〈…〉 l. 2. 〈…〉.  of the body; not only for that she gives the body act and being (as Aristotle defines it) but also because she gives the body action during the being: As Tully not improperly interprets it. Now 
M. T 〈…〉. T 〈…〉 nl. l. 〈◊〉.  then as the workman cannot be said properly to reside in his instruments, but rather the instruments in the workman (because as Logicians 
〈…〉 r. System log. l. 1. c. 15. p. 13 3.  speak, tota instrumenti vis in usu consistit:) So the soul cannot in any kind depend on, or reside in, the spirits her instruments, but the spirits on the soul. Therefore as the Axe must not boast itself against the hewer, nor the Saw magnify itself against the shaker, Esay 10. 15. No more must the Doctor set 
E●r 〈…〉.  up the spirits against the soul to be her upholder, from whom they have all their being and operation.  
Fiftly, I deny Master Doctor's carrier, viz, his direct invisible line, carrying the sanative virtue so many miles from the weapon to the wound. Surely this is Tom Long the Carrier, who will never do his errand. But the Sun hath his beams a true messenger betwixt Heaven and earth: and so this Salve betwixt Weapon and Wound. O incomparable 
A●. T. Ci 〈…〉 nat. deo 〈…〉 l. 2.  comparison! Tully saith, the Sun is called Sol quasisolus, as having no peer, no creature working like it. But the Doctor, like another Archimedes, can by his Art make one working by sending forth beams like it.  Sola Sophocleo tua carmina digna coth●rno! 
Virg. Eclog. 8.  
The Sun beams, the Messenger between Heaven and Earth, proceed of the light of the Sun, in whom is such innate light, that he is the fountain of light. But what light hath this Salve to send forth radiant messengers? The Sun, and the rest of the celestial bodies, is ordained by God and Nature, to work upon the terrestrial by light or beams, motion and influence. Art imitates Nature. But what Art hath in this kind overtaken Nature? The Sun is a Giant, saith David, Psal. 19 5. many degrees, even 166, 
Psal. 19 5.  bigger than the earth, as the Astronomers collect, and so may by proportion work on it. The Sun is 
Vide Comment. lac. Christmanni super Alphraganum, citat Kecker in Astronomic. Psal. 19 6.  the eye and visitor of the whole world, there's nothing hid from it, saith the Psalmist, Psal. 19 6. and so by his presence is within the sphere of his activity. The Sun is above, and so sends down in a direct line, his beams without hindrance. But this Unguent hath no proportion: 'tis little in 
See Mem. 1. Art. 1.  respect of the Patient; it hath no presence or contact with him; It must work in a lateral oblique line, and so is subject by interposed bodies to be hindered. A little fire cannot burn or heat a great body, at a great distance, in an ascendent direct line; much less an oblique, many other bodies being interposed. No more can a little Salve work naturally on a Patient at a great distance, when many other bodies are interposed. The line and the air carrying it so long a journey, will be hindered and stopped; if not altered and changed. The line and his carrier the air may be stopped and hindered, not only by moving intervening bodies, which may give place again to the line and air when they have cut and crossed it, as the Doctor instanceth in the cutting of the air with a sword, and the reunion after the blow is ceased, and the reunion of the line of Dyers water cut with a Boat; but also it may meet with stationary immovable bodies, as walls, woods, houses, castles, towns, cities, fires, seas and waters, which will not give place to the Doctor's line, though it were as strong as an halter. How then shall this line be carried thus intercopted? It must either penetrate the bodies, or shun them before it comes at them, or when it comes at them, glide in a lateral course by them, or per saltum, ascend in a transcendent course over till it comes beyond them, and then betake itself to its old course again. Penetrate them it cannot: Nature abhors vacuity and penetration. Avoid them before it comes at them, it cannot neither. To avoid hurtful things, is an act either of reason, sense, or natural instinction. This Carrier the air hath neither of these to go his journey. Not reason, it is not rational. Not sense, it is no sensible creature. It hath not natural instinction to shun any place. Air filleth every place (without exception) not filled 
A●●st●●. de Gen. l. 2. c. 3. Natura nihil agit per saltum. Tastat. in l. cvit. c. 17. q. 7.  with some other body, saith Aristotle. glide by or leap over these bodies it cannot. And Mr. Dr. saith, this line is a direct invisible line. It must then go point blank, (as we use to say.) If it glance a skew, or leap over, and make an angle, than the rectitude of this line is broken, and Mr. Doctor's reason is broken also. Besides, the carrier failing, the line, the portadge must needs fail also. And the air the carrier may fail, by being changed and altered into an other body. For 
See Aristot. de Ort, & Inter. c. 4. 〈◊〉 25.  air and water are symbolical elements, such as are easily transmuted into the substance of each other. The air when it comes into moist and vapourous places, (Robertus de Fluctibus) or when it meets with glabritious and terse bodies, as polished iron (like Mr. Doctor's weapon) stone, glass, etc. (as experience teacheth) is turned into water. Or the air in a long journey may be turned into one of the other elements. For air may be changed into fire, commodissimè & parvo momento, saith Scaliger, fitly and in a short time, and it may become 
Scalig. de subtle. exer. 16. Sect. 1.  earth also, though not so easily by vicissitude and often changing, seeing there is (as Keckerman 
Kecker. System. Phys. l. 2. c. 9 Theor. 4.  speaketh) Elementorum transmutatio circularis, a circular transmutation of the elements. Now than unless the Doctor can secure his carrier, that part of the air which carrieth his invisible line, from transmutation (the air only being his carrier) his carrier will fail, and be sit to go of none but a dead man's errand; & so Mr. Doctor's line will fail, the Cure fail, and the reason fail. Neither if the line should not fail, but the carrier truly do his message, and carry it from the weapon to the wound, can the Cure be done by sympathy, betwixt the blood residing on the weapon, and that in the body. The one is warm, living by the vital spirits, the other cold and dead by the loss of them. The one is blood in his persection, the other in corruption, the one properly, the other equivocally. And what actual sympathy or correspondency is there betwixt heat and cold, perfection and corruption? Blood in their living fountains may sympathise. The plague and other sickness is apt to run in a kindred or blood, because of the similitude. Were I persuaded of the artificial incorporation of the warm blood of one man with another's, I might in time be brought to believe a sympathy (and also the Doctors nancius inanimatus) 
See D. Flood. ubi supra.  because of the life in it, either by some spark of spirits by the warmth detained, or by union acquired: but that cold, dead, dry, corrupted blood, out of the body should smpathize with moist, warm, living, perfect blood in the body, seems to me such a paradox, that I think I shall not believe in whilst I have blood in mine own body. But the Doctor proves it by the example of blood sucked by the Devil from Witches; which remaining with the devil, & sympathising with the blood in Witches bodies, changeth their nature, and makes them become malign and diabolical▪ O profound example! 
Non valet exemplum quod litem lite resolvit. 
Keeker. Syst. ● log l. 3 〈◊〉. 4.    
Here Master Doctor closely conveys a ground for his Argument, which neither true Philosophy nor Orthodox Divinity will give us leave to assent to. The Witches blood remaining with the bloodsucker the Devil, sympathizes with the blood in the Witches body? How can this be? How can blood, a substance corporeal, remain with the Devil a spirit and incorporeal? I smell a Rat. I know the Doctor's intent. He would lead us into 
Apuleius do Deo Socratis. Theup. Academ contempt. l. 6. c. 4. See Pet. Gassend exercit. epistol. in ●lu●danam Philosoph. parte 3. c. 13. p. 121.  the error of Plato as jamblicus, followed by Apuleius and Theupolus, who hold that the Devils have tenuia corpora, tenuious and slender bodies; for the Doctor who impiously attributes composition to God, dares falsely (though it be a sin to be▪ lie the Devil) attribute corporeity to Devils. The contrary of which, that they have no manner of bodies, is the tenant of the Church. And the truth of it may be manifested four ways.  
viz. the authority of 


1 Scriptures.  
2 Counsels.  
3 Fathers.  
4 Schoolmen.     
First, Scripture teaches that the Devils have no manner of bodies. We wrestle (saith Saint Paul) not against flesh and blood, but against spiritual wickedness (or wicked spirits in high places, Ephes. 6. 12. And 
Ephes. 6. 12.  indeed living bodies may be touched and handled; therefore Christ said to his disciples when they were terrified and affrighted, and supposed that they had seen a spirit, Luke 24. 27. Handle me, 
Luke 24. 37.  and see, for a spirit hath not flesh and bones, as ye see me have, verse. 39 But Devils cannot be handled, therefore Devils have no bodies. Besides, our Saviour 
Ibid v. 39 Luke 8 30.  cast out a legion of devils out of the possessed, 
〈…〉 h. Casm. Angelog part 1. c. 3. pag. 65.  Luke 8. 30. A legion is six thousand, saith Casman and others. Now six thousand devils could 
Minsh●i Dictionar. pag. 271. num. 7666.  not really and substantially possess one man (as a Pilot doth the ship, being the external mover of it) if devils were corporeal.  
Secondly, the second Lateran Council (held at Lateran in Rome, anno 1●●5. in the time of Innocent the third, where were present 1284. Prelates, besides Ambassadors from the East and Western 
Barthol. Caranza, summa Concil. Lateran. Can. 1. p. 240.  Emperors, and from the Kings of Jerusalem, England, Spain, France and Cyprus) ranks it amongst the Articles of Faith, that we are to believe: That God created some creatures corporeal only (as stones, 
De. Basil. Hom. ●. quod Deus non est author malorum. Gre. Nazian. in Nat. Dom. Chrysost. in Math. Hom. 44.  metals, etc.) some spiritual only (as Angels good and bad) and some of a common and middle nature, participating of both, as men.  
Thirdly, the Fathers teach the incorporeity of Angels, both celestial and infernal. As Saint Basil, Gregory Nazianzen, Chrysostome, Gregorius Magnus, Cyrill, Theodoret, Venerable Beda, Isiodor, Damascen, etc. 
Gregor. Moral. lib. 4.c. ●. Cyrill Sent lib. in joan. c 11. Theodor. contra Graecus. lib. 3. Beda de●●●…ment Pu●●●…. l. 1. Isiodor de sum. Po●o. c 3. Damasc. orthod fide●…. 2. c 3. Hurtad. de Mend. Pkilostom. 1 de Animâ disp. ●. Sect. 4. quid. sit corpus & spiritus. Lod. Vives in Com. in August. de Civi●…. Dei. l. 15. ●. 23.  In very deed, Origen, Tertullian and Saint Augustine seem to incline to the contrary, as that the Angels are corporeal substances. But Origen was a Platenist and followed his Philosophy too much, whereby he brought himself into many errors in Divinity, amongst which this is one, wherein we leave him. And for Saint Augustine that incomparable Father, there are three opinions concerning the verity of what he held in this point. Some say he did somewhat incline to this opinion: So Hurtadus de Mendoza. Others say that it cannot be denied, but that he was absolutely of this opinion: So Lodovicus Vives. Lastly, others say, that he delivered not this opinion as his own dogmatic tenant, asserendo, maintaining it, but recitando opinionem aliorum, as the opinion of others reciting it. So Thomas Aquinas and Durandus 
Aqum parte 1 quaest. 51. 〈◊〉▪ 1. Durand Sent. l. 2. dist. 〈◊〉▪ q. 1. resp. ad pr 〈…〉. Casm. Angelog. parte 1. 〈◊〉. 4. Estius in Sent. l. 2. Sect. 3. pag 98. l●t. C.  de Sancto Portiano. But Casman, Estius, and other Schoolmen excuse both Saint Augustine, Tertullian and other Fathers; that they delivered not this opinion positively, but comparatively in respect of God: who is so incorporeal, that he is all act without power of future being, what he now is not: infinite; repletively filling all places, without being circumscribed any where as man, or defined as an Angel: pure, and simple without composition of quantitative, essential, or integral parts: without composition of matter and form, without composition 
Sex mod● compositionis, a philosophis valgo a●●gnati.  of subject and accident, without composition of power and act, without composition of kind and difference, and without composition of being and essence. Man is not simple, but compounded all these ways. God is most simple and absolute, compounded none of these ways, Angels are not simple but compounded some of these ways. Therefore when the Fathers said that Angels are corporeal they meant it, secundum quid, non simpliciter, comparatively, and in respect of God, who is actus simplex, void of all composition, not absolutely in respect of themselves.  
Fourthly, and lastly, the Schoolmen run in this stream, as Aquinas, Durandus, and all the rest. For 
Aqum. ubi supra. Durand. ubi s●pra. 〈◊〉 in Sent. l. 2 dist. 8. Sect. 1.  so saith Estius, a late and most learned Schoolman. It is the common and constant doctrine of all Schoolmen, that Angels are altogether incorporcall and purely spiritual. Now than the Devils being not corporeal, how can they so retain and incorporate the blood sucked from Witches, as to alter and change the nature of it into their nature, and that altered blood by sympathy to change the mass of blood remaining within the body? For though it be a common received opinion, that the Devil useth to suck some place of the Witches body, and to that purpose either enters a true body of some creature, as the Devil in Paradise entered into the body of a Serpent to deceive Evah, 
Gen. 3. 1.  Gen. 3. 1. (and now adays appears to Witches like Dogs, Cats, Hares, etc.) or assumes a body of condensed thickened air, compacting it to the shape and colour of man: and when he hath done his errand, layeth it aside again (as a man doth his garment) it being resolved into the former matter, yet this body (because it is not united to, or long kept by the Devil) cannot keep the blood it sucked, but it is disposed some other way, spilt or lost, when the body is put off, and so there is no participation of the blood with the Devil's body, nor of the Witches separated blood, with that in her body.  
Besides, if there were any heat or spirit residing in the blood sucked from the Witch, the coldness of the Devils assumed body is such, it would straight i'll and extinguish it. This Alexander ab 
A 〈…〉 Alexand. 〈◊〉 nial▪ d 〈…〉▪ 〈…〉.  Alexandro relateth to be true, by the experience of an acquaintance of his, who touched the heel of a Devil that assumed the shape of a man, and found it so could that no Ice could be compared to it. And Cardanus (a man conversant with spirits) affirmeth 
Hieron. 〈◊〉 ●●n. de v●●●et 〈◊〉 lib. 1. cap. ●3.  the like of his own experience, that he being touched with the hand of a Devil, found it so cold that it was not at any hand to be endured. And other examples are recited by Lavater, in his book 
〈…〉 after of walking spirits, the first part & 15. Chap.  of walking spirits: by all which it is apparent, that there can be no sympathy betwixt blood separated and the fountain, be it the blood of Witches, or of any other person whatsoever. The Devil indeed may by compact of Witches which shall serve him, and so endeavour to be like him (as the fervant endeavours to be like his Master) or by the permission of God, stir and excite the humours of man's body (be he Witch or not) inflaming his blood, kindling his choler, disturbing his fantasy, cause a malignity of Nature in him. But to do it by a sympathy of the blood remaining with him, with that which remains in the body, is altogether a thing impossible. And so Master Doctor's argument of sympathy, and his sympathising Salve, cannot be salved to be natural and sympathise with reason, though he hath fetched an argument from Dyers and Liars, from the Devil, the father of Liars to maintain it.   

Articulus tertius.  
Wherein the operations and effects of this Unguent 
3  brought by the Vnguentaries, to prove the sympathy, and to approve the Cure, are alleged and confuted.  
THose which deny a sympathy betwixt the anointed Weapon and the wounded party, may easily be convinced, by the strange operations and effects of this ointment. For if the cold air come to the Weapon, the wounded party will incur an Ague, or if the Weapon be bound hard with a cord, the party feels it in his joints and limbs. And the Weapon being put into the fire, the wounded parties body will be blistered. What is the reason of this, but the sympathy betwixt the Wound and the Weapon, caused by emission of the spirit of the blood? what greater and more demonstrative evidence can be of a sympathy?  
To which I answer. This reason is no reason. Therefore I will say of it as Tully did of an unreasonable 
〈…〉 ero ad 〈◊〉 〈◊〉▪ 4.  reason. Cujus rationis non est ratio, ci rationi non est ratio fidem adhibere: Where the reason hath no reason, there a man hath no reason to give credit to the reason. For there's no sympathy betwixt 
See Me●. b. 2. art. 2.  the Wound and the Weapon, as hath already been declared. For another substitute weapon, if the very weapon which inflicted the wound cannot be had, will do the feat as well as that, so it be drawn through the wound. Where then is the sympathy betwixt the Weapon and the hurt, when another Weapon will do the feat, which never caused the hurt? Nay, a Sallow stick will do it (say these 
Croll. G 〈…〉▪ & c.  Vnguentaries) if some blood of the wound be but sprinkled on the stick, and then the stick be left sticking in the Unguent pot. Nay, some have cured 
V 〈…〉 R 〈…〉 ●eau●.  the wound by applying the Salve to the Hose, Doublet, or Shoe of the wounded party, nay, to a stool which hath hurt a man, nay, to a stool which never hurt him. Where is then the sympathy between the Wound and Weapon, when it may as well be applied to any thing, as to the Weapon?  
Besides, this Salve is not made alike by all men. Read Paracelsus, Cardanus, Crollius, Baptista Porta, Goclinius, D. Flood: so many several Authors, so many several Receipts of this Unguent. Some put in Moss grown on the Scull of a Thief hanged. Others say it may be of any man taken away by any kind of violent death. Others prescribe Moss grown upon the Scull of any dead man, whether he came by his death violently or naturally. Some prescribe blood warm, as it comes from man's body. Others, blood indefinitely, whether warm or not. Some put in Oil of Line-seeds, Turbinthine and Roses, others none. Some bloodstones beaten to powder, others none. Some put in Hoggesbraines, others none. Some worms washed in Wine and burnt in a pot in a Baker's Oven, others none. Some Bowl Armenicke, others none. Some Musk, bdelium, storax, and other Gums, others none. Some appoint the Fat of a Boar, and the Fat of a Bear, others none. Some say the fat of the Boar, and the fat of the Bear, must be the fat of a Boar and Bear killed in the act of generation; others however killed. Some allot Bulls fat to the making of this Salve, others none. Some Honey, others none at all. I think it is no matter what the Salve be of. For when men go about such unlawful Cures, the Devil (delighted therewith) is ready to help them, so they put belief in the Salve, whatsoever the Salve be. For some, saith Doctor joannes Roberti, have performed the Cure, 
D. joan. Roberti. G●●len. Heauton. Sect. 19 ●ng. Arm. compositio.  only with Auxungia porcina, Hogges-fat. Nay, the same Doctor tells us, that he knew a Nobleman, which, having entered into a persuasion of this Cure, made his Salve of such ordinary herbs as grew in his Garden, and it performed it as well as all the moss, mans-fat, warm blood and Mummy in the world: and indeed Cardanus reckons nine 
Cardanus ut 〈…〉 supra.  herbs said to go to the composition of this Salve. Where is then the sympathy? where's the Balsam residing in the Moss, Mummy, and Man's fat? Where is the Magnetical operation? Where's the spirit of the blood? where the occult qualities? where's the invisible line carried in the air? Surely all in the Devil. He is all in all in the business, and for my part to him I leave it all.   

Articulus quartus.  
Wherein the Author or first Inventor commending 
4  it, is showed not to be worthy of commendations, nor in this to be followed.  
THe Author or first Inventor of this rare Unguent, was either Paracelsus or Anselmus. Both these were famous in their time, especially Paracelsus, who is an Author of such allowed authority, that he is followed almost by all Physicians. Some do, as the Poet speaketh, jurare in verba magistri, and following him solely, are called Paracelsians. Therefore it is lawful to use his Medicines, and this amongst the rest.  
To which I answer, That both these were famous indeed. They were both of them infamously famous. For what both these were is already related. Surely they are gone, when they went 
See Memb. 1. art. 4.  hence, to the grand master of such Impostures, if they did not before they went hence, earnestly repent, of this and other their magical and superstitious operations and diabolical Conjurations. From which evil and mischief, from sin, the crafts and assaults of the Devil, and from everlasting damnation: Good Lord deliver us.  
Now then, this Cure being done, neither by natural means, nor divine institution, but by Magic and an implicit compact with the Devil. It being not done by natural Balsam, causing a sympathy by the influence of the Stars, nor by magnetical operation by emission of the radij and spirits of the blood, carrying in a direct invisible line the sanative virtue: nor by occult and hidden qualities (because any Salve applied to any thing which never touched the wounded body (where the belief is strong) will effect it as well as the moss, warm blood, and other things. Seeing there are no credible Author's home for it, seeing the effects symbolise, with the practice of Witches, seeing the first Inventor was a Conjurer, familiar with the Devil: Considering, I say, all these things, it cannot be lawful for an honest and religious man to use it.   
FINIS.   

The Printer to the Reader.  
Some faults are escaped in the margin, some in the Text, some of omission, others of commission. 'tis almost impossible that a Treatise wherein so many unusual Authors are cited, should at the first be absolutely truly Printed. I hope therefore the learned Readers will excuse the Author, and not much blame me. Aquilae non capiunt muscas. These following I have noted; and others (if any be) may be borne with. Ne●osine cri●ine vivit.   

Errata.  
In the Latin Epistle, read homunculi; in margin Virg. Eclog. 7. pag. 3. line 18 punctually. Ibid. l. 19 ●ode pes. p. 5. in marg. Helmont de unguent. Armar. p. 19 l. 10. te vincat. p. 33. in marg. Cardanus. p. 38. and is called. p 41. l. 14. sundry creatures. p. 45. in marg, Testat. p. 48. l. 6. and Ia●●licus. ibid. l. 10. by the authority.