The copy of a letter sent by a learned Physician to his friend, wherein are detected the manifold errors used hitherto of the Apothecaries, in preparing their compositions, as Sirropes, Condites, Conserves, Pills, Potions, Electuaries, losings, &c: Wherein also the reader shall find a far better manner how to preserve and correct the same, to the great honour and credit of the Physician, and comfort of the sick: but chiefly and especially to the great praise and glory of Almighty God.  
RIght well-beloved Cousin & dear friend, these are to certify you, that I have received your letters dated the third of March, wherein I perceive you seem to be sorrowful, for that I am so much addicted to this new sect of Physicians, called by the name and title of Paracelsians: a more odious and contemptible name (I persuade myself) you could not have bestowed upon it, then to entitle it A new sect. But sith you cannot justly prove it, I can the better brook the accusation; it seemeth that you never read many of Paracelsus his works, nor yet that book lately set forth by Master B. in our mother tongue: which if you had done, I hope you would not have called it the New Physic. For in those authors you shall find this proposition truly and manifestly confirmed, that it had his beginning with our first father Adam, and so from time to time hath continued until this day: but indeed so amplified and enlarged of late, and brought unto every man's sight (that hath both his eyes) by the long labour and infinite pains of Paracelsus, that it seemeth to be borne a new with him. I cannot therefore be a little grieved at you, nor take small offence at your scandalous and slanderous terms, which from the corrupt collar of your angry mind you have given forth against him. For have you not called him Heretic, conjuror, Drunkard, juggler, Toss-pot, Aleknight, & c? Ah dear Cousin, did you ever read any heresy in his books? if you had, than were it your duty to have named where; but if you speak it only upon hearsay (as many of your coat do commonly) then are you greatly to be reprehended. I assure you, I have read so many books of his as are extant and find not any spot of heresy in him, but contrariwise a pure and true Christian, a friend and favourer of the flock of Christ, & a great enemy to the enemies of jesus, as the devil, pope, & turk. And who ever wrote more against conjuring then he did, against Necromancy, sorcery, witchcraft, gluttony, and such like abominations: repair to his books De occulta Philosophia, and De Magia, there shall you find it. judge him not then good Cousin by the mouth of his enemies (who speak of envy) no more than you would by the verdict of his friends, but try him by his own words.  
Me thinks you go very near him to find fault with his drinking, I think you have forgotten what Countryman he was. Can you give the Dier leave to quaff, & the Smith to carouse, and will you grudge Paracelsus to drink measurably and with reason? remember with yourselves (for I speak to you and all your company and favourites) that Paracelsus sat not all day on a cushion with a pen in his hand, but was occupied both night and day in distilling, subliming, calcining, melting, fixing, resolving, coagulating, reverberating, digesting, & cementing, which things could not be performed without great horrible and strong fires, which must needs cause a man to have a just quarrel to the cup. But that he was a drunkard, or took more than he could bear away, you cannot prove, neither do his works declare. As for his learning, you say he had none, if you count knowledge of divers tongues, learning, as I think you do, he had the knowledge and use of as many as any author you have, and wrote in more. Galene wrote but in one tongue, & that his mother tongue, no more did Hypocrates or Aristotle, neither can you certainly say that they had any more: but he wrote as well in the Latin tongue, as in the German tongue, which you may perceive if you please to peruse his book De Tartaro. He was also a reader in Basilia, which he could not perform without great learning, ask Erasmus, he will say the same.  
Moreover you lay to his charge that his medicines were nothing but poison, whereof you nominate some particulars, viZ. Oil of Vitriole, the glass of Antimony, the precipitate of Quicksilver, and the rust of Iron (as you term it). As for the glass of Antimony, if it doth otherwise then well you do him great wrong to burden him with it, for you shall not find in all his works that he did once name it. I deny not but you may find in diverse places of his works where he maketh mention of prepared Antimony, and what great virtue it hath in curing many diseases, if you suppose that he meant the glass thereof, you are far deceived, there is great odds between that & the magistery essence, or tincture thereof. If you account and esteem Mathi: Gesnerus, Andernacus and such like for Paracelsians, as I think they would have proved if they had lived a little longer: I confess that at that time the glass of Antimony was had in great estimation: so that some of them so oft as they named it, would term it Stibium nostrum, others would not stick to call it the Philosopher's stone: yea they avouched that they would do more good with it (in three days) in any desperate disease, than they could with their Methodical medicines in a whole month. And so often as any great grief came to their hands, whether would they run for secure but to the same glass? What would they have done think you if they could have obtained the perfect preparation thereof, that is to separate him quite from his impurities, which is nothing performed in vitrifiing him? For in this glass, the earthly sulphur is so mingled with his Mercury, that he is made rather worse then better, and so of force he must do more harm then good. And you Galenists cannot so much dispraise it, but we do as much & ever did abhor it, for our Master hath taught us a far better order how to use it.  
The oil of Vitriole, if so be it be well drawn, rectified, and with the spirit of wine well circulated, until it come to a pleasant tartness: not only we have found great commodity therein, as oft as we had need to assuage thirst, open obstructions, or withstand the malignity of fevers, but a great many of your opinion have highly commended the same, and will not give it a Paracelsian name (for they thought it not good enough for such an excellent extraction) but they have given it a new name, and termed it their artificial Melancholy. If Dioscorides durst minister a dram thereof unprepared, why should we fear to give a scruple of it, when it is purged from his venom by the fire. As by the contrary effect it doth appear, for he gave it to provoke vomit, we bring it to such a pass, that it becomes a singular medicine to stay vomit. He saith it heateth, and we make it a great cooler. It appeareth therefore that he (as he commonly did) respected only the venomous quality thereof.  
You seem also greatly to reprove us for the powder of Iron, & term it the rust. What ail you? what do you? what mean you to be so partial in dispraising of that in us, which you allow in your own authors? you can not inveigh against us therein, but you must include them also. And is there no difference between Crocus Martis reverberated into an inpalbable powder and the dross of Iron. If you had ever seen them together, you would say there is not so much difference between fine flower and course bran: and yet Dioscorides may be permitted to use the one, and poor Paracelsus blamed for occupying the other, though he made as small account of it (as if you read him diligently you shall perceive) as you have done or can do for your lives, because he knew a far better and more perfect preparation of the same, viZ. first to dissolve it, then to separate his impurities.  
Now you must be answered concerning Precipitate, to speak what I think and not to flatter you, I tell you plainly that you are so ignorant in these medicines, that silence were the best answer I could give. But were you not my very friend & loving Cousin, I should shape you an answer accordingly, for it were too much to provide you good meat, and to force it upon you. If you do mean that Precipitate which is commonly used and to be sold at the Apothecaries, fixed wi●h the spirit of Allome Coperose, and Salt Peter; you mistake the matter: for Paracelsus never durst minister it outwardly, albeit Mathiolus with diverse other have done it, and that with singular good success as they affirm. I pray you bestow a little looking on, and perusing of Paracelsus his books, and there shall you find Mercury prepared three manner of ways. The first is fixed, the second separated from his impurities, the third and chiefest brought whole to a perfect ripeness. Concerning the first, if it be so fixed that it will abide the fire, which your common Precipitate will not do, then shall you find him a singular good medicine in sundry grievous diseases, but there are diverse ways to do it, and after it be done it requireth to be dulcerated and washed from his Aqua fortis, I do not mean your common Aqua fortis. Notwithstanding if it be fixed without any liquor, only in the sun, which hath been brought to pass, then need he not any dulcerations, but of himself is so sweet as honey. In all these fixings there is no separation of his poison, but it is so bound that it cannot work his will so fully as he did before, although somewhat he doth, as by vomiting and spitting it doth appear. Therefore if he be separated from his venom, as separation may be made, then were he more of value then all the compositions and drugs in the Apothecary's shops, than should the french disease be quickly cured without stiffness of the joints, and loss of teeth▪ Then should these wooden Physicians lack work which cry out the diet, the diet, and nothing but the diet, to the diet, to the diet. The third and last way whereof Paracelsus maketh mention, is performed not only by separation of his impurity, but afterward also to exalt him, by adding thereto a fit Sulphur, and placing him in a reasonable climate for a certain space, that he becomes as an Eagle, that is, expelleth all venomous impurities of man's body, even as the Eagle devoureth the venomous beasts: he becometh a Lion able to vanquish all impurities, whatsoever we receive from the Animals.  
Thus much I have thought good to answer you, concerning such medicines as you objected in your letters against us: now (if you will give me live a little) I will be so bold as to examine your medicines, whereof you make such boasts, and what cures you have done with them. If you did any, I am persuaded it was through the Lord his blessing of that bad medicine, rather than by certain skilfulness or any cunning, as by that which hereafter followeth (if you will with patience read it) shall plainly appear unto you. And first to begin with your decoctions, conserves, and syrups, all which are compounded either of herbs, fruits, flowers, roots, or juices, by adding either honey or sugar. As for example, if a conserve of flowers be to be made, than you prescribe that unto each pound of flowers there be added two pound of sugar▪ if juices or decoctions you put equal weight, and sometimes more or less as you think good. Then are they put up in painted pots till the sick send for them, and (silly soul) many times he giveth a noble for that, which doth him not two penny worth of good. No, you will say, are not these excellent good simples, as roses, rosemary flowers, stecadoes, mints, violets, and such like. Yes, we confess that the herbs are good and wholesome, but as they are ordered by you they little avail. Is not wheat, rye, and barley good and wholesome too? and yet they being taken into the body, nature findeth two substances in them, the one good, but little in quantity, which she retaineth, the other dross and great in quantity, which she expelleth: part by siege, part by urine, & part by sweat. If then nature findeth two substances in every thing, the one good the other bad, why should not you do the like, who ought in all your doings to imitate her? And yet contrary to her rules you do not only not seek to separate these impurities, which every thing, seem it never so wholesome, is joined withal, but like undiscreet and unreasonable men you add more unto it, for to a pound of flowers, herbs or roots, whereof sometimes 15. ounces and an half, and sometimes more is baggage, you add as much sugar thereunto to help afterward. But your answer is ready, for you will say that sugar and honey are added for to preserve those and other things from putrefaction. I will ask you again what that is which putrefieth, & which of the two parts, whether is it that which nature retaineth, or that which she expelleth? I think you will answer according to truth and reason, that the things which nature driveth out by excrement are especially subject to putrefaction. But it may be that you will make an other answer and more fit for your purpose, saying that they both do both of them corrupt and putrefy together. Then would I demand which of them putrefieth each other? I know you will be loath to give judgement against yourself. Well then let separation be made, let art imitate nature. Let there be an artificial stomach devised, let 4. bushels of roses be put thereinto, and after digestion & separation, you shall find in one side half an ounce of pure Sulphur or oil, wherein all the virtue of that great quantity consisteth, and on the other side all the rest drossy matter & impurity. Now which of these two do last longest I think you do not doubt, but will affirm it to be that which is small in quantity: for that is known to last many years, the other not many hours. The like may be said of all the rest of your sirrupes whatsoever, whether they be made of herbs, flowers, roots, juices or fruits, in that there is not any of all these but they abound with impurity, which must be preserved, or else they tend not only to putrefaction, but do also destroy that essence that is joined with them. Thus may you perceive that your endeavour is and always hath been, to preserve that which nature abhorreth: to pound or powder that which she by all means expelleth: for you see that your preparation is clean contrary to her: for she worketh by substraction and division, but you labour to add & multiply: you are very expert in addition and multiplication, Natura paucis contenta, Nature is content with a little or a few things, have you forgotten this rule? do you deal well with her, in that when she sendeth to you for aid, telling you that her stomachs are weak and not able to digest and separate as they were wont to do, to send her juices of herbs or flowers, laden both with their own impurities, and burdened with the filth of honey or sugar, make separation of either of them, & you shall find such store of filth that you would be loath to look upon it. Oh in what estate is nature in now, that when she was well & strong she digested but one pound of substance for an ounce of sustenance. And now she must, being weak and feeble, digest three pound for as much? is this to help her or to hinder her? doth she not abhor your aid ever after? doth she not rise so oft as she sees it? Let the sick be judge, which once having tasted of it, must wink when she should receive it again. How much then is nature, the sick man, and all other diseased persons bound to praise God for Paracelsus & all his disciples, who have devised stomachs to prepare and separate for them as oft as they have need of Physic. They have in store Salia olea and Mercuries, whereof one scruple doth more delight her than an whole pound either of sirrupes, conserves or juleps. Yea I have seen that 9 grains of a vegetable salt hath more quenched the burning heat of an ague, than 9 drams of the syrup of Violets, chicory or Lemons could have done, which thing I know you will scarcely believe, because your master Galene saith that every salt is of an heating and drying nature: of which opinion I was once, until I came unto another school, where beholding the Anatomy of salts, I found not only Salia mundificantia, coagulantia, consolidantia, diaphoretica, diaretica, but also Sitim & calorem resoluentia. So likewise there are Mercurij mitigantes, clarificantes, exhilarantes, consumentes, confortantes & regenerantes, and Sulphura somnifera, narcotica, mitigantia, concoquentia, anodyna, attrahentia and sistentia, are in like manner to be found in herbs, parts of beasts minerals, etc.  
Thus dear Cousin, you see that I have proved your conserves, condites & sirrupes to be of no force, & compounded contrary to nature, that they are rather sauces than medicines, and more meet for Cooks than Physicians, & have showed you that the salts, oils and liquors of herbs, roots, seeds, fruits, & flowers, are far more excellent in strength and operation, but in during also and easiness of ministering to the party, in that they are purged of their impurities, and quite delivered from their loathsome savour and ill tastes, which must needs be a great comfort to the sick and diseased. Make trial and you shall find that three drops of the oil of Stecados, or three drops of the oil of Roses, or three drops of the oil of Nutmegs, will do more good in strengthening the brain, than 6. ounces of the syrups prepared with the same simples. Likewise three drops of the oil of Poppy, or of the oil of Nenuphar, will more avail in causing sleep and rest, than three ounces of their sirrupes. Moreover three grains of the salt of Radish roots, Eringus roots, or Restharrow roots will more profit in diseases of the rains & bladder, than 6. ounces of their sirrupes. Also three drops of the oil of mints in strengthening the stomach, three drops of the Mercury of bugloss in comforting the heart is of more force than six ounces of their sirrupes, etc.  
Now will I endeavour diligently to take a view and survey of your purgations, to see whether you are wiser in preparing of them, then of your other confections. I think it will fall out according to the Welshman's proverb, Droth in goeth: one bad the other worse: you perceived by the evil accidents which did ensue, that there was not almost any of them but had an ill quality joined with him, as the Poet saith: Omnis commoditus sua fert incommoda secum. As for example, Sena did breed wind, Rhubarb did dry the body overmuch, Agarick overthrew the stomach, Scammony weakened the liver and entrails, Cassia feebled the rains, Colocinthis bred the bloody flux, Euforbium inflamed the whole body, etc. there is not one of them to be found without fault. What order took you then, did you purge any of these from their evil qualities? not one, but by all means went about to hide and beguile nature, as for ilsample, to beguile the nose (for many of them have a very ill savour) you went to the perfumers & bought Musk, ye went also to the Cooks for honey and sugar, that you might betray the taste thereof: and lest the sight and ugliness thereof should bewray it, you ran to the goldsmiths to buy gold leaves to cover it.  
Thus were these poor watchmen betrayed being placed as porters of nature to see that no enemy come in. After the same manner you thought to flatter the stomach, liver, and heart, with Mastic, Ginger, oil of sweet Almonds, quinces, long pepper, gum Tragaganth, cumin, & spike, but in vain: for they would see a little nearer to it, although their watchmen were beguiled, the stomach would by all means assay to cast it up again, and oftentimes doth, and never would miss, were not these varlet's Mastic Tragaganth etc. ready to take these traitors parts. The heart riseth, falleth sendeth forth cold sweats, whereby you may plainly perceive that he is not pleased with these naughty guests, albeit they bring in their hands, roses, cloves, spikenard, lignum aloes, cinnamon and such like trifles, he will not have his head broke, and his cap put on. And as little account makes the liver of your three kinds of Saunders. What is the cause if you be asked the question, you make a sleeveless answer? But go amongst the common people where a man may better be instructed by Lady experience, then by reading and revolving your methodical volumes, the vulgar sort I say, will tell you that every purgation is a poison. At which saying (when I was in your predicament and opinion) I have oftentimes laughed: but since the time that I came to the knowledge of the art of separation, I find it the truth, and no ridiculous matter which they have set down. For not only Colocinthis, Eleborus, Turbith, Scammony, Hermodactily, Euforbium, and such like have their impurities, but polypody, Seine, Manna, Tamarinds, Cassia, Rhubarb, have also their filthiness, though not in that extremity. This could the simple and unlearned find out: & yet you great clerks with all your learning & skill could not espy the same, which tendeth to your great discredit, & hath brought you & your art into such contempt, that they had rather stand to the mercy of the disease then to meddle with your slubbered & polluted medicines. Yea, the wise hereby are brought into this opinion and conceit, that whosoever useth much physic can not be very healthy ever after. And I have heard diverse say, that they have marked, & sundry times observed, that if a man had taken a purgation confected after your accustomed manner, & the same had not wrought & taken effect in his body: if that he did not shortly after break out into itch or scabs, he should feel such an inward weakness, that a long time after he should not be his own man again. The cause whereof may be gathered by that which we spoke before, in that these your adulterate medicines, are confected only by addition without separation of that which is hurtful, for then the pure not working, but the unpure getting the mastery hath his effect, and worketh his will, to the great hurt of the patiented, & slander of our honourable science of physic. But you to save your own credit will make a sluttish excuse, & say the party would not be ruled, & hath either taken cold or kept an ill diet, and so leave him oftentimes in worse case than you found him. Alas good Cousin, why are you then displeased & out of charity with such persons as do advise, and of good will exhort you, not to cover the venom of Scammony with Quinces, the windiness of Seine with ginger, the dryness of Rhubarb with succory, the fretting of Colocinthis with gum Tragaganth, the burning and fiery qualities of Euforbium with the juice of lilies, the stinking savour of Sagapenum with musk, the bitterness of Aloes with sugar? but have brought to light the manner how to take quite away these incommodities: that whether they work or work not there can no hurt come to the party. Which that you may bring to pass, you shall not need to send unto Atticum for fine honey, nor into the East for Saunders, nor into Spain for sugar, nor into Italy for aniseeds, but only bestow a little money with the poor Collier, & as much at the Glashouse, & with these two things of small cost you may draw the pure spirit of wine, which in few days will separate the good from the bad, the virtue from the venom, the pure from the unpure, without any hindrance at all to the operation of the good. Neither need you to fear this, that your medicines will take any heat thereby, to cause any annoyance to the sick, in that the menstrue being rightly drawn will with every small heat evaporate quite away. But if there be any heat left it will be nothing so much as is in yours, by adding Ginger, Cinnamon, &c: the which notwithstanding you are wont to give in hot fevers. Now your simples being prepared in manner aforesaid, you may give Colocinthis, Euforbium, Eleborus, Elaterium, & Scammony so safely, as you may minister the whole substance either of Seine, Manna, or Cassia. Thus having drawn & extracted the essence of each simple purger, then may you compound if you list Cholagoga, Phlegmagoga, Melanagoga, Hydragoga, yea & Panchimagoga, whereunto if you add also the essence either of Stecados, Mints, betony, Nutmegs, Cloves, Mastic, Cinnamon. &c: not that you may correct the medicine, but that thereby you may obtain a double commodity, for your purgation shall both evacuate and strengthen. In trial whereof you shall find half a scruple of the essence either of Colocinth, Euforb, Hermodact, Turbith, Lapidis, Cyaney, etc. to be more available and effectual in Hemicrania, Cephalalgia, Hydrope, Paralysi, Lepra, Melancholia, Arthritide ophthalmia, then two drams either of pillulae aureae, pillulae Cochiae, pillulae sine quibus esse noli, pillulae ex Esula, ex hermodactilis or pillulae è lapide Cyaneo & ceteris, & one scruple of the essence either of Rhubarb, Agarick, Seine, Scammony (whereof your Diagredium is prepared) to be used in Febribus colica Nephritide, than an whole ounce either of Catholicon Benedicta or Diaphaenian, & not only more profitable to the party, but more pleasant, in that they are small in quantity, pleasant in taste, and without any loathsome smell. And besides all this more ease and profit will ensue to the Apothecary, in that he shall not every year be driven to search his boxes, and throw away so much as he finds evil (which must be done in your purgations.) But our extractions willbe as perfect 20. years after, as they were at the beginning when they were first drawn. In so much as we do not only find fault with that which is ill, but we bring also that which is better in place, why should you be angry or grieved with us at all? If you were but reasonable men, you would in some measure requite our pains, at the least with good words. Thus much concerning your purgations.  
Concerning your Comfortatives, as elect de gemmis, Dia ambrae, dia Margarit: de cocco Daphn: and such like, wherewith you are commonly accustomed to strengthen such parts as you see weakened, I am very loath to say my mind, for that I am assured that I have not a little moved you with that which before I have spoken; notwithstanding, in that the commodity & use thereof shall redound to the good of the commonwealth, and public safety of all, which things both you & I ought to seek being both of us subjects & members thereof: I hope it shall neither be from my purpose, no new fangled toy, nor to be reprehended, though I do lay open before your eyes those errors which have been & are daily committed in preparation of these also. And that I may in brief manner make demonstration thereof, you know that these are commonly compounded of herbs, roots, spices, stones, and sometimes of metals, which by ancient experience have been found to have some virtue in them, to comfort this or that principal part. As for the herbs & roots, you may gather by those points which have been before set down concerning your sirrupes, that first of all before they be ministered, there must be separation made of the virtue from the venom, the vicious & bad from the pure excellent & good: which being done you shall find Melissa in Doronico, & contrariwise Doronicum in Melissa, although Melissa is not so manifestly to be seen in Doronico, nor Doronicum in Melissa. If Mathiolus had seen this secret conjunction of nature, he would never have called Doronicum, Daemoniaecum. Likewise Been album & rubrum have their impurities, which in any case must be taken away before they be brought to composition. Moreover if five pound of Cinnamon have but one ounce of virtue, two pound of Nutmegs as much, three pound of Cloves no more, what should all the rest do in the receipt, which is nothing worth, but tendeth only to putrefaction. Consider well with yourself, must not that needs be a singular balm, one ounce whereof will preserve & whole pound of dross from putrefaction a dozen year, it is not so in Cinnamon, for take a dram out of the pound, and the rest will endure just two days: the like is to be said of all your spices whatsoever. Now for the stones and mettalline leaves, as leaf gold, leaf silver, &c: there is an other thing worthy of reproof therein (whereof we have not yet spoken) which is Coagulation. We deny not but consent with you in this, that there is great virtue in gold to comfort the heart, so is there in pearels, coral, in the sapphire against poison, likewise in the Hyacinth & Smaragd against the Epilepsy and Melancholy, in the jaspis to help digestion, in Crystal against the stone, in Lapide linceo judaico, of Lapide Spongiae the like virtue is found. But except you can prove that the stomach of man is able to digest them, that is, dissolve them (which is always performed in digestion) which I am sure you can never do: we will never grant unto you that the body can receive any help of them seem they never so good & wholesome. For daily experience teacheth us, that though a man eat good and nourishing meat, yet if the same digest not in his stomach, it doth not only hinder the virtue nutritive in the body, but putteth that party so affected, in danger of his life: so that when you are called to such a patiented, you make that a very dangerous matter, & not without cause: Even so do we affirm that these stones which are taken into the body & undigested, do not only deny comfort & help thereunto, but (though they 〈…〉 quantity) if they were not expelled by 〈…〉 would greatly hurt the party: yea it hath been seen that the leaves of gold have so sticken in the ssdes of the stomach, that digestion hath been hindered thereby a long time after-And as little is either gold, pearls, coral, crystal, the ruby, sapphire, smaragd, etc. digested & diminished in the stomach, as it is dissolved in boiling either in coollis or broth: which thing you have often attempted but unto small or no profit. Thus may you see dear Cousin the watchfulness & charines of nature, for that the coffers wherein she hath put these cures of most dangerous diseases, as Epilepsia, Melancholy: jetharg, Paralicis, Lepra, Mania, and such other, are by her as by a faithful keeper, so fast locked & bound by coagulation, that it is unpossible for the stomach of an healthy man to pick them open, much less of him that is sick. Yet if you will well behold, you shall see that with this her nearness and wariness, there is joined liberality: for though she hath locked these coffers, yet hath she left the keys with us: but you are so slothful that rather than you will take any pains to seek them, you will cause your patients to eat coffers and all and bid nature unlock them if she will, when (alas poor wench) she hath not the keys herself, but is enforced to throw them out again to small or no profit, & to her great discomfort. Can we then sufficiently recompense the infinite 〈◊〉 of these Vulcanists & painful smiths, which 〈◊〉 ●…d day take pains to blow the coals, to file us fit keys for every lock, one for Crystal, another for Coral, one for Pearls, another for the Adamant, one for Silver, another for Gold, & so for sundry locks sundry keys. And as a cunning smith makes divers locks one like another, & to every lock a several key, yet he will make one key so curiously that it will open them all: even so nature imitated of many, but surpassed of none, though she hath for diverse locks made sundry keys, yet hath she one key that will undo them all. These keys ought every expert & true Physician to have always hanging at his girdle, that as oft as need requireth he might go to the chests of nature, & fetch Magisters, Essences, Tinctures, Elixirs, & such like: Then would you soon show your Diamargariton, your Aromatica, your Exhilerantia, in that you should find more virtue in an ounce of the essence of Pearl or Coral, then in the whole composition either of Coccy Baplivy, or Mithridati & more strength in one scruple of the solution of the Smaragd, Hyacinth, Sardi or Granate, then in an whole pound of your Diamargar: or Elect. de gem: and more virtue in two drams in the solution of Lapis Linceius iudaici spongia Christallorum, then in the whole receipt of your Elect, iustini, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus may you see the force of your medicines according to their composition: you may perceive by that which hath been, spoken that your sirrupes be but sauces, your purgations for the most part poisons, and that your Confertatives, Exhileratives, & Regeneratives, are by nature so fast fettered that they cannot once move against their enemies. I have told you that the remedies for the two foremost is separation, and for the other solution.  
Yet you have one sort of medicines which you are wont to minister when all the rest will do no good, whereof a word or two & so an end. These are called Anodina and Narcotica, of which sort are Philonium, Requies, Esdra, & others; the chief actors therein are Opium, Mandrake & Poppy, which are most manifest poisons, which is argued not only by the terrible & dangerous operations which they effect, but to your curious corrections with Castory, Myrrh, Saffron, &c: and by your words, for you advise men not to use them but in great necessity, yea never to use them without wise forecast & deep considerations. But if men would be ruled by that counsel which is more safe, they should never meddle with them at all, unless they knew a better way to correct them then that before specified. For as I have said before, these corrections by additions are no true mitigations of the venom, but by palliations to deceive the outward senses, but every true correction is done by separation and substraction. The like is to be done in Opium, Mandrake and Popie: for if you let the stinking Mercury of Opium flee away, and lay aside his diaphoretical salt for another purpose, you shall then have a pure narcotical Sulphur, which by himself may be safely given inwardly to assuage any pain whatsoever, In like manner may you use Mandrake and Popie, whereunto as unto the rest, you may add the tinctures of Coral, Cinnamon, Cloves, and such like: so shall you have Anodina comfortantia & Exhilarantia in one medicine. So shall you not need to stay a long season for the mellowing of them, but may minister them presently if need require.  
These few lines I trust will persuade you, and cause you to confess that you have a long time erred in the preparation of all your medicines. But I fear you are so deeply grounded in the principles, the foggy mists and bogs of Aristotle, Galene, etc. that you are fully resolved that these simples which we call venomous, are so compounded of the four Elements into one substance, that there ought not to be any separation made, but they must be corrected by additions. O what impiety is this, that such as are called to the knowledge & profession of God and his word, should give more credit unto these wicked Infidels, then to his sacred & blessed word? why should we be Infidels in our philosophy and Christians by name, only in respect of matters concerning eternity? why should we be as Christians in matters of the soul, & as Infidels in things belonging to the body? why should we be as professors of holy religion in our meeting together after the manner of Christians on the Lord's day, and all the days of the week after be as Infidels in the things concerning the body, which God hath framed as the house of the soul? Doth not Moses that heavenly philosopher record that God beheld all things which he made, and lo they were exceeding good. How dare you then affirm, that Opium, Mercury, Arsenic, or any thing else is except. If they were good then doth that goodness still remain in them: how then cometh it to pass that they are such strong poisons? if you seek the cause thereof in Aristotle or Galene, you shall never find it: for herein they were as blind as beetles, being altogether deprived of such knowledge, unto whom God vouchsafed not to impart the same, & yet left them inexcusable against the day of their appearing before the dreadful Majesty of that great God, even our Saviour jesus Christ. But let us take our way unto the word of God (which will fully resolve all men that believe it) which telleth us that for the transgression of one, not only death was enjoined unto him, but for his fault, every creature hath a death inflicted upon him, each creature had an evil joined to his good, but like unto like, unto strong life was added strong death or venom, for the death of Roses is not so strong as the death of Arsenic; which may be perceived hereby, in that the balm of Arsenic is far stronger than the balm of roses, as the life or balm of roses is inferior to the balm of Arsenic, which is of such force that he is able to preserve from death & dissolution many years, that most strong poison which is joined with him, whereby we may perceive that in the strongest poisons are the most pure & sweetest balms to be found. But of this you shall hear more in my Anatomy of death. Now we may see that before the fall of Adam all things were good, all things came unto him and were bred unto his hand without his labour. But afterward part of it was joined to poison, part of it so fast locked up, that without great sweat of brows he should not eat of it. And in these our latter days sloth is grown so strong▪ & idleness hath gotten such mastery, that there are very few which will let one drop fall from their brows to seek this bread, but endeavour by all methodical means to maintain this idleness, and to continue it after their accustomed manner, that they may sit in their chambers on a soft cushion, & take pen & ink & a little paper, setting down their prescriptions to their Apothecaries. ℞ rad. flores Semina, etc. These men do not only neglect their duty themselves, but with might & main they seek to deface those (which spare for no costs or labour to earn their bread in this manner) by raising of ill reports against them, whispering in the ears of the Honourable, & telling them that we are mad men, that we do & say we know not what, & are not worthy to live in a commonwealth, Howsoever other men be affected, I pray you be not angry, I have a better opinion of you, I doubt not but you think as well of Paracelsus as his great friend Erasmus doth, which could not choose but commend his diligence in preparation of his medicines, & judged them far to exceed those which were commonly used. At this time I crave no more at your hands, but patiently to hear me, and read that which I have here set you down: neither will I at this present trouble your head with any further declaration of the matters before spoken of, nor in proving unto you how far you have erred in bringing in your humours intemperie & obstructions to be the causes of all diseases, that they be but fantastical inventions of an idle head, having no foundation or ground in nature, I know I should but anger you, or tell you paradoxes to prove, that neither Apoplexia, Epilepsia, Melancolia, Mania, Paralycis, Lithargas, Pleuritis, Peripneumonia, Pestis, Sincope, Colica, Iliaca, Dysenteria, Diarhaea, gonorrhea, Nephritis, Stranguria, Dissuria, Cachexia, Hydrops, Icterus after & flaum, Febris, Diaria, Quotidiana, Tertiana, Quartana, Hectica, Lepra, Vlcera, Apostemata, or any other disease whatsoever, are the proper death or sicknesses of Microcosmi, but are the sicknesses and death of the fruit of Microcosmi, & that by transplantation they grow in Microcosmus. Hardly would you believe that Estis is the death of Arsenic. Pluritis the death of Antimony. Prunella the death of Brimstone. Epilepsia the death of Vitriole. Colica, Podagra, Gonagra, Chiragra, Ischias. Arthritis, Hemicrania, the death of Tartar. Morbus gallicus, the death of Mercury. Lethar, the death of Opium. Febris, the death of Nitroci sulphuris. Vlcera, the death of Saltes, etc. And if you had bestowed but half your study in the first book of Moses, which you spent in the foolish Philosophy of Aristotle, you had espied your errors long ago. I have told you already, & yet I grieve not to tell you again, that for the offence of our first parents, death was not only laid upon them, but for the same transgression God planted a death in every thing he had made, in every thing he put a death able to destroy such a life. And these deaths were not, neither are they dead deaths, but quick & live deaths, & they took power both of multiplication and transplantation of him which sent them. This is the cause that man dieth such sundry deaths, because he eateth in his bread the death of all other things, which when perfect separation is not made, bringeth forth fruit according to his kind. Over these deaths hath the Physician power, and not over that which was enjoined to the body of man particularly. Therefore we affirm that neither Podagra, Hidrops, Lepra or Epilepsia, are uncurable diseases, the reason is, for that (as I said before) they are the death of the fruits of the great world, & not of man, & that they grow not naturally in man but come in by transplantation, & therefore may be separated. But soft a little, I think I have angered you before I was aware, wherefore I will imitate the wise & skilful Chirurgeon, who when he seethe a great deal of proud flesh in an ulcer, will not apply a strong corrosive to take it away at once, although need should so require, but will by little & little apply his corrosive, as well to keep the good will & favour of his patient, as to prefer his own profit. Even so I seeing these cankered opinions grafted & rooted in you, think it best rather to diminish it by little & little, then violently at once to pull it away, lest thereby I should purchase your displeasure, which I am very loath to do. But if I shall perceive that you will give these my simple letters the second or third reading over, you shall not only encourage me in my next labours, to set out particularly and plainly that which I have now hastily trust up hard in a bundle (cutting it as short as possibly I could, doubting how you would take it) but it will provoke me to reveal unto you the true and perfect preparation of such rare medicines which are found out by this art of separation, so called because it doth show the way how to separate the good from the bad, & not to make that which is e●…, as some have falsely understood. And the more perfect that the separation is, the more worthy name it receiveth: as for example, if Antimony be so purged, that without any evident annoyance it may be inwardly taken, then is he said to be in his magister, but if he be further purged one degree higher, then is he in his essence. Now if you leave him not there, but do purify him more, then doth his tincture appear: and if you can purge him thoroughly and perfectly then shall you have his Arcanum, & so of others. There are also these degrees in solution, whereby the essence of gold surpasseth the Magister, & both are expelled by his tincture.  
Thus leaving of at this time to trouble you, I commit you unto the tuition & protection of Almighty God, who for his son Christ his sake inspire you with his holy spirit, whereby mutual love may be increased in those that are his, that in things concerning their own & other men's souls & bodies, they may agree & be of one mind, that God may have the glory by their actions in this life, and afterward they may through Christ's merits attain everlasting happiness. From my house at S. the 21. of this present March. 1586.  
Your loving Cousin and friend, student in Physic. 〈…〉