THE WEAPON-SALVES MALADY: OR, A DECLARATION OF ITS INSUFFICIENCY TO perform what is attributed to it. Wherein also is described, 1 The several ways of making the Weapon-Salve. 2 The manner of using it. 3 Reasons of Confirmation to justify it. 4 Arguments of Confutation to overthrow it. BY The learned and judicious Physician DANIEL SENNERTUS, Doctor and public Professor at WITTENBERG. Translated out of his 5th. Book, Part. 4. Chap. 10. Practicae Medicinae. LONDON, Printed for JOHN CLARK, and are to be sold at his Shop 〈…〉 To the Reader. CHRISTIAN READER, This Argument of the Weapon-Salve, is a thing often talked of in private Meetings among Friends, and not seldom disputed of by Learned men in their public Writings. Nor can any man with reason blame them for sifting out the Truth; especially, in a point that involveth a case of Conscience in it, the mistaking whereof, might breed an offence against GOD and his Sacred truth. But yet they are blame worthy, who in searching for the Truth do fly upon their Adversary with uncivil language. In which kind, I must needs confess Mr. FOSTER hath exceeded the bounds of Christian charity. He hath in mine opinion the Truth on his side, and hath cleared it well: but yet he should have remembered the Apostles rule, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 4.15. That we speak the truth, or (as others translate it) follow the truth in love; Not forgetting, that even the Heathen could say, (a) Tuscul. Q. lib. 2. fol. 176. Aldin, edit. Et refellere sine pertinaria, & refelli sine iracundia parati sumus. And again, (b) De finib. lib. 2 fol. 81. pag 2. Sit ista in Graecorum levitate perversitas, qui malidictis insectantur eos, à quibus de veritate dissentiunt: That is, Let the light-brained Grecians pursue them with reproaches, who descent from them in opinion: we are ready both to refute without pertinacy, and to be refuted without anger. These rules I wish had been observed in that Disputation; especially considering that the Adversary whom he opposeth, is a learned Doctor, well esteemed at home for his practical skill in Physic, and much (c) V jacob. Boissard. Biblioth. clarorun virorum, part. 2. effigy 60. pag. 198. honoured abroad for his learned Books in Print. Now this little Treatise, sent abroad in our English tongue, is the work of a man not only famous for his Learning, but one that had no interest in these personal quarrels. And therefore, I hope the learned Doctor will with his good leave permit us to publish this small Treatise in our Mother tongue, for the direction of such, as seek satisfaction in this questionable Point. And that is all, that either the Translator or Publisher do seek after in this Worke. GOD grant us peace and truth in CHRIST our Lord, Amen. PErlegi librum hunc cui Titulus est [The Weapon-Salves malady,] nec in eo quicquam repetio quò minùs cum utilitate publicâ imprimatur. Ex aedib: Londin: jan. 20. 1636. SA: BAKER. THE WEAPON-SALVES MALADY. THat which hath been said in the precedent Chapter, concerning the opinion of Caesar Magatus, and Ludovicus Septalius, of the Cure of Wounds, puts me in mind of that Ointment which is commonly called the Weapon-Salve. For as the green Wounds of the flesh, as is said in the precedent Chapter, are healed without much ado, and without the frequent opening of the Wound, or applying many Salves, only by the benefit of mere Nature; just so those Wounds, which are thought to be Cured by the Weapon-salve, I think to be cured by the help of Nature only. But since some others determine the contrary, let us in this place consider what is to be thought of this Weapon-Salve. And first of all, we will lay down the several descriptions of this Weapon-Salve, and then the use of it; and then the things they use to produce in its defence. Most men attribute this Unguent to Paracelsus, or affirm it certainly to be divulged by him. The description of Paracelsus. Paracelsus himself, Archidox: Magicae, lib. 1. giveth this description of it; Take Scull-Mosse, two Ounces, Mummy, half an ounce, Man's fat, two ounces, Man's blood, half an ounce, Linseed Oil, two Drams, Oil of Roses, and Bole Armoniac, of each one ounce. Mix them together and make an Ointment: Into the which he puts a Stick, dipped in the Blood of the wounded person, and dried, and bindeth up the wound with a rowler dipped every day in the hot Urine of the wounded person. For the anointing of the Weapon he adds moreover; Honey, one ounce, Bulls fat, one dram. Porta his description of it, etc. johannes Baptista Porta, Mag: Nat: lib. 8. cap. 12. Writes thus of it; The Weapon-Salve which was long since given by Paracelsus to Maximilianus Caesar, and by him used, and made very chary of so long as he lived, was communicated to me, by a Nobleman of his Court. If the Weapon which hath wounded any one shall be brought, or a Stick dipped in the same Blood; the affected person shall be Cured, although he be distant fare away: Take Moss or Scurf (that groweth thick, on a Man's scull left to the open air,) and Man's fat, of each two Ounces, Mummy, and Man's blood, of each half an ounce, Linseed Oil, Turpentine, and Bole Armoniac, of each one ounce. Let all these things be brayed together in a Mortar, and kept in a long and narrow pot. Dip the Weapon into the Unguent, and there let it lie: Let the person hurt, in the morning cleanse his Wound with his own water; and so bind it up, without any thing else put to it, and the wounded person shall be cured without any pain. Crollius himself also, The description of Crollius. attributeth it to Paracelsus, and calleth it the Sympathetic or Starry ointment of Paracelsus, and describeth it thus: Take Wild-Boares grease, and Bear's grease, of each four ounces. The elder the Beasts are, the better is their Fat, and first let the Fat of either beast, boil softly in Red Wine, over a gentle fire, for the space of half an hour; and then pour it out upon cold water, and let all the Fat that swims at top, be gathered up with a spoon, and whatsoever sinks to the bottom, let it be cast away. Then take two * A measure containing 18. Ounces. Sextarios of Earthworms, washed either in Wine or in Water, parch them in some Baker's oven, in a covered pot, yet take heed they burn not; and then let them be beaten to powder. Take of this powder,— The dried brains of a wild Boar, Sweet red Saunders, Mummy, and Bloodstone, of each one Ounce: Then take the Moss of the scull of a Man, killed by some violent death, scraped off in the increase of the Moon she being in a good house, as of Venus, if it may be, not of Mars or Saturn, in quantity about the weight of two filberts: and of these broken mixed together with the Fat, let the Ointment be made according to Art, and kept safely in a close Glass or galley-pot for your use. If perchance in time this Ointment should wax dry; it may be made supple and moist again with the foresaid Fat, or Virgin-honey. Let this ointment be made the Sun being in Libra. Concerning the Use and Efficacy thereof, he writeth thus. This Cure is done by the magnetic attractive power of this Salve, caused by the Stars, which by the mediation of the air, is carried and adjoined to the Wound, that so the Spiritual operation thereof may be effected. It is caused I say, by a Starry and Elementary conjunction. For as the heat of the Sun doth join itself with the Earth, so doth the * Perficar●●. Balsam with the Wound; the Sun departing the heat departs, so here likewise. There be then Three things, which by this Ointment do work this wonderful effect. First, Sympathy of Nature. Second, the influence of the Celestial bodies, perfecting its operation by the Elements. Third, a Balsam which hath a power of healing, and is naturally given to every man. By this Ointment are all wounds healed, by whatsoever, weapon, blow, or throw soever, they are made, or unto what Sex soever they are inflicted, (yet so, that neither one of the Nerves, or Arteries, or one of the principal Members be hurt) so that the Weapon may be had though the Patient, be many miles from us. And because it is of a conglutinating, suppurating, and renewing nature, it suffers not any hurtful Symptom to grow, if it be rightly applied. First, The manner of applying it. let the Weapon with which the man is wounded, be anointed every day once if necessity require, and the wound be great; otherwise every second or third day, will serve. Let it be kept in a clean linen cloth, in a warm place, not too hot lest there accrue any hurt to the Patient: and beware that the Weapon fall not down, nor the wind blow on it in a cold place, for it will force the patiented to madness. Secondly, before you anoint the Wound, consider whether the wound be made by a thrust or point-wise; which if it be, then let the weapon be anointed above, (and not below,) descending down, otherwise it will hurt the patiented. Thirdly, but if you cannot know, how deep or in what manner the Weapon went into the flesh, you may anoint it all, otherwise it sufficeth to anoint the very place, with which the hurt was made. Fourthly, it is needless to sow up the wound as Barber-surgeons do; but only to bind it up every day with a clean cloth, dipped in the Urine of the Patient. Fiftly, that day wherein any one doth anoint the Weapon, let him abstain from Venery. Sixtly, before the anointing of the Weapon, let the blood of the wounded person be speedily staunched. Seaventhly, in Fracturies or breaking of bones, you may add some of the powder of great Walwort, or the roots of black Hellebore, to the ointment. Having the Weapon with the which any one hath been hurt, and desireth to know, whether the Patient will live or dye, you shall thus try it: If you sprinkle powder of red Saunders, and Bloodstone, upon the Weapon, warmed over a few coals, so as one may well hold his hand upon it, if it sweat drops of Blood the patient shall dye; if not, he shall escape. But if you would know, whether your Patient be temperate in his drink or other necessaries; it is known if there appear spots of blood in the weapon: if there be none, he carrieth himself well. And note also; first, if you get not the weapon or sword, yet any cut or violent hurt of the flesh out of which issueth blood, may be cured by this Ointment; if that a little Sallow stick, dipped in the bloody cut; the blood sticking on it being dried (not at the heat of the Sun or fire, but of itself) be put into the foresaid Ointment, kept in a close box or glass, and there left in it. Secondly, if it be a great deep wound, it may be cleansed every morning and bound up with a fresh cloth, without any other use of extrenuous Oils, Ointments, or any such like; and so this wound is cured of itself, howsoever inflicted; a little stick once dipped into the bloody wound or cut, and put in the Ointment in the Box, availeth to a full cure. Thirdly, but so often as any new wound is to be cured; it requires also a new stick. Fourthly, but if the wound will not bleed, it must be so long scarified with the little stick till it bleed. So also in curing the Toothache, the Tooth that acheth is to be scarified with a penknife till it bleed, and then anoint the penknife, with this Ointment, after the blood is dried into it, and the pain will presently cease. If a Horse be pricked in the foot with a nail, draw out the nail and anoint it, and the horse foot will be forthwith cured without suppuration. After the same manner, may any creature that hath flesh and bones be cured. Oswaldus Gabelchover in Practic. Germanic. describeth it thus: Take Boar's grease, and Bear's grease, of each a pound, they must be dissolved and have red Wine poured into them; Then he addeth, powder of Blood stones, one ounce, Red sanders, six dams, Prepared Worms, two drams. Moss of a dead man's scull, as much as can be had; So he mixeth it, that it may make an ointment: concerning the use, it is even the same that Crollius hath. Others have this description; Take the Lard of a wild Boar, dissolved at the fire, and poured upon water, as much as shall suffice, Powder of prepared Earthworms, Blood stone, Red , and Moss of a dead man's scull, as much as shall suffice. Mix it at the fire. johannes Wittichius omitteth the Moss and thinketh it mattereth but little whether it be used or not. Neither adds he Mummy, nor Fat, nor Blood; which thing also others do. And I myself knew one who professed this Cure, who made this Ointment as oft as he pleased, only with the fat of a tame common Boar, and some few other things, without either Moss, or any thing at all, had out of the body of man. jacobus Colerus that Polyprag non, Colerus his description. lib. 18. Oeconomiae. cap. 154. giveth this description. Take Wild Boars and Bears grease, of each half a pound. Tame Boars and Bears grease, of each half a pound. Moss of a man's scull, an handful. Earthworms Mens 5/4. Bloodstone two ounces. Red sanders, and Great Comfry roots, of each iij. ounces. Mingle them with wine, & make an ointment. Of the time of making this Ointment they agree not, Crollius will have it made the Sun being in Libra; others confine the time in more narrow limits, only to the 10. or 11. of September. Others at any time. The use of this Ointment hath been before largely described by Crollius, The manner of using it. so that I think it needless to repeat it. The main point is, that the wound itself is not to be anointed with this ointment, but the weapon or instrument whatsoever it be, with which the wound was made; or if that cannot be had, another weapon or piece of wood; but especially Sallow, or any other thing dipped or smeared in the blood of the wounded person. Neither think they it avails, whether the Patient be present, or many miles absent; Neither take they any care of the wounded person; but of anointing the weapon: yet some, order that the wound be every day washed, and cleansed with white Wine or Urine. But lest any man should doubt of the effect of this ointment, First of all they produce experience: and Rudolphus Goclenius junior, writeth that he is able to nominate Emperors, Kings, Princes, Earls, Nobles whose authority and truth is not to be doubted of, which give testimony of the efficacy of this Ointment. Moreover the Patrons of this Ointment doubt not, but natural causes may be given of this action; and Crollius calls them ignorant fools that doubt of its efficacy, or refer the cure to Sorcery. And to make it appear that the cure may be done by a natural way, they prove at large, that first there are actions which no corporal touch interceding, are done by an hidden Sympathy or Magnetisme as they call it. And so the Loadstone draweth Iron, although it touch it not with its body, and maketh it move toward the Pole: the Stars also work upon inferior things, which they touch not bodily. The Cramp-fish affects his hand that toucheth it only with his javelin. There be some that cannot endure to be where a Cat is, though she be locked up in a Chest that they see her not; and unless the Cat be removed, or they go out of the place they fall into a swoone. Dogs know the footsteps of their Masters, and of wild Beasts too, and follow them by their tract. The shade of the Yew-tree is hurtful to many. And very many such things which are observed in nature, they heap up as examples, of hidden actions, which because they are most evident in the Magnet or Loadstone, are called Magnetical actions in general. Another thing which they presuppose is that there is a spirit of the world, diffused over the whole Universe, which is the conveyer or conveyance of all occult virtues and actions; and conjoineth all the parts of the World, and effecteth a wonderful harmony between them. But thirdly, concerning the virtues of this Weapon-salve itself, they determine a double operation to be in it; one in the Ointment itself, that is, the healing and closing up of the wounds: the other which is in the Weapon anointed, and carrieth that virtue to the wound. They deduce the former operation, from those many things of which this Salve is composed, from the influence of the Stars, and a syderial and Elementary conjunction: and therefore as hath been said, some make this Ointment at a certain time of the year, and in a certain position of the Stars. The other operation they deduce from the natural Balsam; which with the blood sticketh fast to the weapon or instrument, thrust into the wound and stained with the blood of the wounded person. For this Balsam by reason of a sympathy it hath with the part wounded, doth communicate that virtue of the Salve to the wound, the spirit of the world intervening and mediating between them. And of this thing they bring other Examples also; the Zenith (as they call it,) or the first menstruous blood of young Maids, being cast into the fire, as they report, is very offensive unto the Virgin from whom it flowed. The Secundines or after births, if they be ill handled, are very dangerous to the Women, from whom they come; although neither in this do they declare themselves plainly enough: For Crollius writeth, that this Cure is perfected, by the attractive magnetical operation of this Salve; which by the mediation of the Air is brought, and conjoined to the Wound. And presently after he saith, there be three things which by this Medicament, do cause so wonderful an effect; First, Natural Sympathy. Second, The influence of Celestial bodies, perfecting their operations by the Elements. Third, A Balsam which hath a healing virtue, and is in every man by nature. Reasons against the Defenders of Weapon-Salve. But to give our own opinion of this Ointment; First, this maketh it to be suspected, because one manner of composing it, is not agreed on: but there are many, and in some those things are omitted from which others deduce, all the virtue of this Salve; as appears plainly out of the forenamed Descriptions. Thus, Wittichius omits Moss, Fat, and Blood, which others account the foundation and chief part of this Salve, and yet all of them promise the same effect, and every one extols his own ointment for Curing all kinds of hurts done, with what kind of Weapon soever, whether Stab or Cut with a blow or a fall: although Goclenius, and Crollius except those Wounds, which are in the Nerves, arteries, or principal members, as the Heart and Brain. Whereas others object against the composition of this Salve, that the Authors of this Ointment do use, the Moss of a man hanged, Mummy, warm Blood, and Fat of men, and do think the whole power and efficacy of this thing to be in Man's fat and blood; and therefore, think it superstitious: I assent not to them, since it is very well known, that the Fat and sculls of men, and Mummy, and Moss, are used by other Physicians, to cure Diseases without superstition. Yet this I advise, that forasmuch as Witches and Wizards, as appears, out of Apuleius Metamorph. lib. 2, & 3. And Nicolas Remigius, lib. 1. cap. 16. & Lib. 2. cap. 1. De demonolatria; and out of others which have writ concerning Witches, That they are wont to use the Blood and Flesh of a Man, and other parts of man's body, for their Sorceries, that every one who will use such things should take heed, that he do not superstitiously use a Salve, for producing a natural effect; and so gratify the Devil, and unawares serve him, who is the Enemy both of man's Body and soul: which may be done, if we use such things to those effects, which are not in the Natural power of the things. And therefore if they find event, it is rather to be imputed and ascribed to the Devil, laying snares for men by such superstitious means, than to the thing itself. Now concerning the effect of this Salve, Guilielmus Fabritius, Observat. 25. Cent. 3. saith, That it doth not always answer their expectation: and that it may be, that many have been healed, that have used this Salve, and so many great men can testify; yet they can testify no more than this, that one was wounded; and that this Weapon-Salve was applied for the Cure, and that he grew well again: but they cannot testify, whether he recovered by the efficacy of this Salve. For many things may oftentimes be conjoined with the effect, which are not the cause of it; so that as it followeth not: While this man was walking it Lightened, therefore his walking is the cause of the Lightning: so it follows not; This wounded man, is healed, and hath used the Weapon-Salve, therefore the Weapon-Salve is the cause of his healing; Unless it may appear that this effect, hath necessarily followed from this Weapon-Salve. Nor is the * When that is taken to be the Cause, which is not the Cause. fallacy of the Cause, more frequent any where then in Physic; where ofttimes the Cure of a disease is attributed to a Medicine, when it proceeds not from it; but from nature, or some other salve, either used before, or together with it. And indeed, the reason of Physic is fare different, from that of other Arts. For in other Arts the effect, altogether wholly dependeth upon the Artificer; and if any thing be done either well or ill by him, (unless perhaps, by reason of the unfitness of the matter and subject, (for Ex quolibet ligno non fit mercurius,) or by reason of the Instrument some fault may happen) all is to be imputed and ascribed, to the Artificer seeing, as I have showed (Instit. lib. 1. cap. 1.) the subjects of other Arts work nothing, but only submit themselves to be wrought on: but the subject of Physic hath a certain inbred power, whereby assisted by the Physician's help, it doth for the most part, of its own accord tend to health, whence it is that HIPPOCRATES saith, 6. Epid. Com. 5. Text. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Natures are the Physicians of diseases. The point therefore is this, that here the state of the controversy is not, whether in the Cure of the wounded person now recovered, the Weapon-Salve was applied, but whether the Weapon-Salve was the cause of the healing: of which now we are to make enquiry. But seeing (as it is said before) Nature may be the cause of closing up a wound, and not the virtue of any Medicine by what name soever it be called: yea oftentimes wounds are cured with Lard or some other small thing laid to, without the help of a Physician or any other Medicaments. Therefore in the cure which is thought to be done by the Weapon salve, the closing of the wound is to be attributed only to Nature; as the next and principal cause. Which since it is so; and it can by no means be denied; now the Question is, whether in that cure the healing of the wound, be ascribed to Nature only, or whether some efficacy of this Weapon salve doth concur together with it. The former seemeth to me to be the more probable, because it is certain, as was said even now, that wounds are very often healed by Nature, without the help of any Medicament. This, the inward wounds, to which no Medicaments can be applied, do testify: and hither tendeth all that discourse of Caesar Magatus concerning the course of curing wounds, of which is spoken in the precedent Chapter, that the business be committed to Nature, the heat and temper of the part, (which is an instrument) be kept sound, and not be troubled with Medicaments where there is no necessity: and sometime such dangerous wounds, are healed chief, by the help of Nature, and by none at all, or else but slender Medicaments applied; so that it may seem to be ascribed, rather to a Miracle than medicaments. The observations and examples whereof are every where well known; Neither are the Patrons of this Ointment so bold as to extend its power to all wounds, seeing (as was said) Crollius and Groclenius except the wounds of the Principal members, and also of the Nerves and Arteries; and no man was ever yet found, who durst use this Ointment about such as have been wounded by Gun shot. And who is there, that dareth deny, that other smaller wounds may be healed only by Nature? yet if any thing fall out in the cure by the Weapon salve, which may exceed the power of Nature, take heed it be not done by the help of the Devil, drawn thereto by some implicit or explicit compact. Seeing then Nature only and immediately closeth up Wounds, & Salves (as hath been showed before) serve for no other use, then to conserve native heat, and natural temper of the part, or to remove those impediments, which hinder nature in its work; we are now to consider, whether this Weapon salve can do those things. Where the first difficulty is this; whether or no, there is any salve at all, that can do any good not being anointed on the wound itself, but on the weapon or some other thing stained with the blood out of the wound: chief, if the wounded person be absent, and be distant from the weapon that is anointed, the space of some certain miles. To prove it they use two reasons, as is said before; The first is, that there is some actions, from the occult qualities called Magnetical which work at a distance; and again, that the power of this Ointment is conveyed to the wound, by the Spirit of the world; as the Sympathy and Antipathy of many things. But neither Argument proveth the thing they should. For first of all, though we grant that there are such actions, which mutually do work upon and suffer one from another, though they be not always united by corporal contact. Notwithstanding, wh●●her this happen in the Weapon salve; or whether, any virtue or force be brought to the wound, from the anointed weapon through a great distance of place; that is not yet proved. Neither doth it follow, that because there are miraculous actions of other things, therefore this Weapon salve should have such a virtue. And that this is not so, he who shall inquire into other the like actions of Nature; which are done at a distance, shall easily perceive. Seeing that Operation doth follow the being of a thing; It is necessary, there must be a certain Conjunction, and mutual Contact between the Agent and the Patient: And again, seeing that things between which there is action, touch not one another with their bodies; it is necessary they should touch some other way; and that may be two ways: For either the thing which is said to work at distance, sends out somewhat from its body and substance, which the Ancients call effluvium, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Overflowing, or Flux: the Physicians where they speak of Contagion, call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (See our Lib. 4. de Febribus, cap. 4. & Institut. Lib. 2. Part. 2. cap. 12.) To wit, where the smallest parts or atoms flow out of the body, and the air or some other body mediating, are transferred to another body; and do work upon it by the virtue which they have common with the entire body from which they flow. But such like little bodies, and effluxes have no regular motion, but are disorderly moved hither and thither, according to the motion of the air, and by any breath are variously dispersed, as we may see in the smoke of a Candle, and other lighted things being extinguished and put out. Other bodies which are said to work at a distance, send not forth any thing of their own proper body, which is carried to another body; but only a Species or semblance: after this manner bodies fare distant, are affected or wrought by the Species sensibiles, as by Light, by Sound, by Smell: and it is probable that there are more such species or resemblances, then are apprehended by our senses: and this commonly is said to be done by a virtual contact. Yet this virtue doth always presuppose a subject out of which it flows; so the flame being out, the illumination or enlightening of the things about it ceaseth. Besides, a fit subject is required by which it may be propagated, which if it be not, the action ceaseth. So if a dark body be interposed between the light and our sight, the illumination ceaseth. Thirdly, this virtue is diffused round about a certain distance: Philosophers call it, the Sphere of Activity; which in some things is greater, in some things less. It is greatest in things that send out Light; it is least in those that make Sounds: yet by how much the greater the light body is, by so much the greater is its Sphere of activity: Hence it is, that Stars do disperse light from themselves in the greatest distance and farthest off, of all other bodies. Now therefore the question is, because it is certain, that the Weapon-Salve with which the Weapon is anointed is corporally absent from the wounded person, whether there be any contact by either of these ways, a third way can not be named. Nor can it be done by any accident, or quality; For an accident, passeth not out of one Subject into another; neither can it diffuse itself into another and distant body. I say it cannot be done by either of these ways. Weapon-salve worketh not by any Corporal effluxe. For first of all, whereas corporal Fluxes can have no certain motion, but are inordinately carried hither and thither, according to the motion of the Air, how shall they directly come to the wounded person? Neither avails it, that any one should flee for answer to the similitude of their substance. For although such little bodies do in the end apply themselves to that which is of their own kind, as we may see in the Thunder and Lightning: yet notwithstanding, while they do first break out from their body, they do inordinately wander about here and there. Much less is it available to flee to the Spirit of the world; by which these little bodies, may be conveyed from the anointed Weapon, to the wounds. For those things concerning the Spirit of the World; are said, but are not proved; yea rather are opposed, with sufficient strong Arguments. Moreover seeing this Cure extends it self fare off, and as they will have it, for some number of miles; if it should be done by the effusion of those small bodies; whereas but a very little of the Ointment and less of the natural Balsam, doth adhere to the Weapon; that Ointment with the Balsam would easily turn into Air and vanish away: and so the original of the Cure being taken away, the cure of itself should cease. But if they say that this Action is done by Species, or a magnetic action, The Weapon Salue worketh not by Species. they must first prove that there are such species in the Ointment. (For Nature hath given the power of sending forth species or semblances of this kind, to some certain things simple and natural, not composed by Art,) and then they must show us what the Nature of these things is, and what the Sphere is of their activity. For neither is it credible, that the virtue of this Ointment should extend itself Orbicularly, or every way round about for the space of 12. miles. As concerning the Loadstone, from whence those actions use to be called Magnetical, the Loadstone indeed attracteth the Iron which is a little way distant from it; but that which is very fare off, and beyond the Sphere of its activity, it attracts not; which also is known to be done, in other occult and magnetical actions of the same kind. The Loadstone also and other things of this sort, put forth their virtue by a right line, which notwithstanding is not extended in infinitum, or without limits; and oftentimes also is hindered by the interposition of other things. So the Sunbeams are excluded by the interposition of a dark body. Who therefore can believe, that out of so little Ointment, and as little Blood, so many little bodies or Species can break through the Chest in which the Weapon anointed is shut up, to be carried a great distance even the space of twelve miles, to penetrate Mountains and Walls, and directly to come to the wounded person, shut up in his Chamber, and go through a great many Rollers in which the wound is wrapped, and insinuate itself into the wound? The Loadstone is put to the Iron itself; but this Ointment is not applied to the Wound but to the Weapon. The Loadstone applied to the Iron, attracts it after one manner, but in the applying of this Ointment aright, how many superstitious ways of anointing there are used; hath been already declared. And in other respects too there is a great difference between, the Loadstone and the Weapon salve: for the Loadstone is a natural Body, and hath its natural effects, which it always produceth after the same manner; the Weapon salve is a thing by diverse men compounded of different ingredients, and made after a different manner, as hath been said before. This Ointment also by these men's opinions, is to produce diverse effects, and to perform all things that are necessary to the healing of a wound: to keep the wound free from pain, and if it be not kept orderly, or be soiled, to cause pain. For if it ought to perform that in the cure of wounds, which otherways is the work of nature, it is necessary that it must do many things: namely, it must digest that which is to be digested, it must expel corruption and excrements, and beget flesh; and must do both the offices of a Physician and Salve too, which are different. For neither are the bodies wounded always of the same disposition, but some are sound, others are full of corruption, and abound with vicious humours; the parts are diverse, as Flesh, Nerves, Membranes, which require salves of diverse sorts, the efficacy of all which, this Weapon salve must contain; And if one at the same time should receive diverse wounds in diverse places, which oft times falls out from diverse weapons, is it enough to anoint one weapon for all? And is the efficacy thereof carried to all the other wounds? Or must every particular weapon be anointed? And whether will every particular Ointment or Salve do its proper office, so that this goeth directly to this wound, that was made by this weapon, and that to that wound which was done by another weapon? A reason also should be given, why the Ointment should not work the same effect being in the box, which it will do, being anointed on the weapon. Neither can it be, as they say, that the force of this Ointment should be carried to the wound by the help of the Balsam, which is in the blood. For if that blood itself should be reduced into Atoms, it were not able to reach through such a great distance. Neither yet they proved that the blood can send forth any such species; and if by the benefit of the blood the power of this Salve, is carried to the wound, why then should it not carry to the wound the efficacy of other things, on which the blood of the wounded is diverse times shed, which we see is not done. As for those things, which in particular they allege of the Secundines, and first menstruous blood of Maids, and determine that if any abuse be done to them, the women also suffer: those things are to be ascribed to the Superstitions of women. For if in mankind the Secundines of women, being cast into some sordid place, do annoy the party; why is it not so in Brutes, when their Secundines are cast into the mire and rot? Besides, in what place soever these Secundines be buried, yet they do putrify notwithstanding. Why do not the exuberant lumps of flesh which women burn, do hurt to the women? Why doth the first menstruous blood being burnt annoy the Virgin, and not other that cometh after. Therefore these things being so, we need not seriously to dispute what power is in this Ointment, for the cure of a wound: seeing hitherto, we have sufficiently proved, that none cometh from the Ointment to the wound: and if this have any power either of preserving or cherishing the temper of nature, or heat of the part, (which they call Balsam) or drying up excrements: they might better apply it to the wounded part, then anoint it on the Weapon. Moreover, if the power and strength of this Ointment consist in the Fat or blood of man, (as some would have it) why then do many of them apply it to the wounds of some Beasts, for example, of Horses? For how great a difference is there between a Man and a Horse? But now whereas Crollius and some others (that I omit not their conceit) draw the power of this Ointment from the Heavens, and therefore would have it made in some certain Position thereof; neither doth this further their cause. For they have not yet proved, that there is any power of healing either in the Heaven or in the Stars, or if there were, that they so communicate it to this Ointment, that it being as it were shut up and kept close, may be carried up and down, and when they please be produced into use. Moreover for the manner of using this Ointment it hath no ground, neither is it without Superstition. For first, when they make the whole cause of the Cure to be, that the power of this Ointment is conveyed to the wound by reason of that natural Balsam which is in the blood, why then do they anoint that weapon with which a man was wounded, or another weapon or a piece of wood besmeared with the blood of the wound; and do not anoint the shirt, or some other garment of the affected person, or a stone or any thing else upon which the blood is poured, if there be not some implicit compact contracted with the Devil? And then if the wound be made by a Stab or point-wise they anoint the weapon on the point towards the Hilt; and if with a blow from the edge, towards the back, and if it may be seen how fare the sword hath penetrated the wound, than they anoint it so fare as it hath penetrated; if not, they anoint it all: which things are superstitious, whereof no reason can be given. If the power of this Ointment be Natural, what effect doth that manner of anointing produce? whether doth it add any new power or quality? If the virtue be natural, there needs no Ceremonies; as appeareth in all natural things. The Loadstone draweth Iron, and the Iron touched with the Loadstone maketh towards the Pole, without using any Ceremonies. Moreover some anoint the Weapon once every day, some anoint it every other day, some every third day, some only once: others lest they should fail in the anointing of it, do for a perfect Cure bury the Weapon or a Sallow stick that is instead of it; in the Ointment which is left in a Box, but they neglect the Weapon who wholly cover it or that which is instead of it in the Ointment; Others when they have anointed the Weapon keep it in some temperate place, others shut it up in a Chest; and all of them take care, that the Weapon be not in a place too hot or too cold, and that it be not soiled with any durtinesse: For if this happen, it hindereth the Cure, and brings great pain to the affected and wounded person: All which things are frivolous and superstitious; For seeing that it hath been sufficiently proved, that there is no action of this Weapon salve, on the wound, being fare asunder from the wound; neither can it cause any Grief. And therefore if it happen according to the desire of him that useth the Medicine, it is done by the help of the Devil. Doubtless the blood of wounded persons, is not always spilt in clean places, but sometimes in foul ones; it is frozen in Winter, & the bloody Rags are washed in warm water; Sticks sprinkled with the blood are burned, and yet the wounded person feels no hurt. Finally, they ascribe very impossibilities to this Ointment, and such operations which in one natural medicine cannot be found. For they affirm that all Wounds made with a stab, or with a blow, by a fall or by a throw, may be cured by this Ointment. But great is the diversity of Wounds, according to their several circumstances, and so not one only Salve, but diverse are requisite to their Cure. A Wound made with a sharpe-pointed weapon, is cured without the generation of much corruption. But in that which is bruised, whatsoever is bruised must needs turn to corruption. There is great diversity also in the parts; A wound in a fleshy part, especially in a sound and well-tempered man, is easily cured, but fare more difficult is it to cure a wound, given in the Brain, Nerves, Sinews, Ligaments, especially the great Ligaments, as those of the Hams: They promise also to cure wounds without any Pain, which in every part to perform, is impossible. Verily if a Nerve be pricked, no man can perform that the Patient, shall not be pained. And therefore to conclude this business, the cure of a wound which is ascribed to the Weapon-salve, is for the most part the work of mere Nature, which not only cureth small wounds, but very great ones; which appears from this, that there are such diverse descriptions of this Weapon-salve; and that some instead of this compounded Weapon-salve, use only Lard or Hogs-grease; and yet nevertheless have cured wounds, which the forecited johan. Colerus in his Oeconom. in the place before cited, affirmeth he hath seen. But if by the application of this Ointment any very great wound be cured, so that it seem to surpass the strength of Nature, this Cure is achieved by the help or power of the Devil himself, drawn thereto by some close or open compact. Neither doth it take away the suspicion hereof will some say: namely, that all the simples used in the composition of this Ointment are merely natural, and that no Characters, Conjuratians or Charms, are used in the making or using thereof. For the Devil can conceal his compact, not only under Characters and Consecrations, and a set form of words, but also under natural causes: if at his command things natural (which are used in the first and explicit Covenant, to the which covenant others implicitly which use the same things, may unawares interpose themselves) are used to another use, than they were created of good: and so Magical and devilish actions are covered, and shifted in under the veil of Magnetic actions. It being granted then (which for the most part we affirm to be done by the benefit of Nature) that the wounded person is healed by this Ointment; it is not impossible but credible, that the Devil may some way help the body that he may destroy the soul. Seeing he is man's greatest enemy, and by every way that he can, is ready to hurt him; and therefore as much as in him lies, he draweth man from God, our bountiful Creator, and from means ordained by him, to things full of Superstition. FINIS.