THE ART OF Curing Sympathetically, OR Magnetically, Proved to be most true both by its Theory and Practice, Exemplified by several Cures performed that way.  
With a Discourse concerning the Cure of Madness, AND An Appendix to prove the reality of Sympathy. Also an account of some Cures performed by it in London.  
Written originally in Latin by H. M. HERWIG, M. D.  
LONDON, Printed for Tho. Newborough at the Golden Ball in Saint Paul's Churchyard, R. Parker at the Unicorn under the Piazza of the Royal Exchange, Cornhill; and P. Buck at the Sign of the Temple, at the Temple-Gate in Fleetstreet. 1700.   

To the Right Noble JOHN, Lord Marquis of Normanby, Earl of Mulgrave, Baron Sheffield, and Knight of the most Noble Order of the Garter, etc.  
My Lord,  
AS a Valiant Soldier is always forward to show his courage in the most dangerous and difficult stratagems of War, being incited by the Example of his great Commander and General, who, both in Sieges and Field-battels, hath given such glorious proofs of his Courage and Conduct, that the Valiant cannot behold him without Envy, and Cowards without Terror. So those whom APOLLO hath inspired to aim at GLORY and not RICHES, always endeavour eminently to excel in things most difficult or occult. The brightness of a Genius, like the flame of a Torch, shines most splendid in the greatest obscurity; it appears but mean and indifferent in matters that are clear and evident. I have here undertook a subject, in which the most perspicatious have been but Moles; and have entered the List, against almost all Naturalists and Physicians, that I might imitate the courage of the Valiant Soldier, whom the event shows, not to be out-matcht by the greatest danger. Right Noble Sir, I will here prove to you and the whole Republic of Physic, that it is not rashly and Emperically that I have recovered many persons by this Sympathetick way of curing, but by a method truly Noble and Heroick. If I shall obtain any Honour by this Doctrine of Sympathy, I most humbly dedicate it to your Honour; if otherwise, I can offer this, that they were always esteemed praiseworthy, who bravely fell in the engagement, though they could not obtain the Victory.  
Your Lordship's most humbly devoted Servant, H. M. Herwig.   

THE PREFACE TO THE READER.  
MAny Troops of Enemies attack us on every side, yet if the Combat were to be in the open Fields, a man naturally of a brave constitution, would defy all their Forces; but because many times they make their onset unawares, and creep in under the name of friendship, and do their mischief by little and little, it is not to be admired, if Nature in its most perfect state should in time fall to decay. Man wants Air, Meat and Drink, for his preservation. But what inconveniences attend a bad Air, if it be unwholesome, or offend in its first qualities, or if by the malignant influence of the Stars it breathe a contagion. How do Gluttony and Drunkenness defile humane nature, and destroy it? There is nothing indeed in nature, that is happy in all particulars: Every thing hath its Honey and Poison, the one refreshes us, the other injures us; but are not men's own voluntary thoughts contriving something that tends to his ruin? so that 'tis most true, that man does himself the most mischief. Oh wtetched condition of Man! who can be secure against the incursions of so many Enemies? There is scarcely a man to be found, that in all respects is blameless. We derive an unequal strength from our seminal beginning, the Coevous faults of Parents are implanted into the Children, upon which account whole Families are prone to some peculiar vices. Persons of the best constitutions, robust, and well proportioned, cannot boast of immunity from decay, the best proportioned bodies are liable to be infected with Malignant Fevers, that universally rages, whose virulence often makes great havoc amongst them. Therefore in this small Treatise, I intent to show how this may be prevented by Sympathy, or Sympathetick Cure. All Physicians, as well Chemical as Galenical, have one and the same design, the preservation of health; and to this end to cure Distempers; but they have not all the same methods, for the Chemist, from mere experience only, ridicules the fruitless endeavours of the Galenist. The Galenists on the other side, observing how various events are, explode the rash attempts of the Chemists, and extol their own way, and are mightily puffed up if they can predict the events of Diseases. It is my established opinion, that nothing is more safe in the cure of Diseases, than to join experience with reason. Our Reasons are to be sought for from the examples of Nature, we ought not to subvert the Nature of things, by our reasonings and preposterous and erroneous experience. Nature is best explained by Nature, not to be overthrown by Reason, which ought to be rejected if it is not agreeable to the necessities of Nature. It is a sort of Intellectual weakness to relinquish sense for reason. Upon which account the Honourable Mr boil, in his experiments concerning the various parts of Nitre, says, it ought to be our utmost endeavour, if not in all things, yet as far as our thoughts can penetrate, to have such sentiments that by expressing them, we may explain what our senses perceive, how Nature herself is really discerned to operate, and not to acquiesce in frivolous notions, and explications of things, all which rather create confusion, and wherein there is no true knowledge, as an impartial judge will by what is said hereafter soon discern. When Men of curious thoughts could not rest satisfied with this secret and preposterous way of explaining and curing diseases delivered by the Moors, they received that Ancient Physic of Hypocrates, and Hermes, illustrated by the principles of Democritus and Epicurus, or rather of Hermes himself; in which Nature, and her Rival, the Art of Chemistry, lend assisting hands. And here Theophrastus Paracelsus, was the first that broke the Ice, and his ingenious restorer Johannes Baptista Van Helmont, the Lord Verulam, and others that followed, who were a glory to the English Nation, Sir Kenelm Digby, Descartes, Mr boil, and other improvers of sound Physic and natural Philosophy, who have not only illustrated, but in many things enlarged, in others have abridged and better explained, and added very many beneficial things, and adorned them with noble medicaments, and by this way of study have roused several of the sluggish and lazy Physicians of our age, from the old dull Physic, bringing a great deal more light, and explanations to former inventions by the assistance of Chemistry, explaining Nature by herself, and not by notions conceived in the head only, or the dreams of fancy, but by natural experience well ordered and founded. Whence it comes to pass, that now this Art of Physic is enriched with a vast stock of knowledge. The supreme dispenser of things did not suffer the whole treasure of knowledge to be exhausted in the Books of the Ancients, but hath reserved some discoveries for ours and future ages. Neither will the plea of Antiquity avail here, the Old age of the World ought to be taken for Antiquity, which is properly to be said only of our times, and not of the younger ages of the World, as was that of the Ancients; that age is more ancient and great with respect to us, but with respect to the World itself younger and less. Therefore as we always expect greater knowledge and more mature judgement from an old man, than a youth, upon account of his experience, from the abundance and variety of things he hath seen, heard, and considered of, for the same reason much more should be expected from our age, than from the times of the Ancients; being in a more adult age of the World infinitely more full of experiments and observations. I have trod in the path of the Ancients, in this little tract of Sympathy, and have not in the least varied from them, but paid them the greatest veneration, only where I found them to descent from sound Reason and Experience. I have composed this small Treatise with abundance of pleasure, in which is contained not only the observations of other Authors, but those I have made and experienced myself, by my practice in Physic, manifold use of Medicines, and what I have learned from Chemical observations; for by this means I have found out many secrets (to hint some few out of great many) the manner of curing Madness, Melancholy, Epilepsy, Palsy, Dropsy, intolerable Headache, and to disperse Gouty pains in a very short time, and that it shall not return suddenly or so violently; by the Assistance of God, I can perform these cures, which the fact itself will testify, if any person pleases to make use of my advice. But let others judge of this. As to what remains, in respect to this Treatise, I beg no persons approbation, nor endeavour to draw any to my party. The Commonwealth of Learning aught to be free, and every one to give his vote according as Reason sways him. Let all things be done for the love and study of truth, as becomes Philosophers, as becomes Physicians, etc. it is sufficient for me to have sown the Seeds, and have cast them into the Earth, which will either thrive or whither, according to the nature of the Ground, and and the pleasure of God. So Reader, I I commend thee to the Divine protection, and myself to thy Favour and Study.  
Farewell.   

CHAP. I.  
Of the Physic of the Ancients and Moderns.  
§ 1. AS the affairs of mankind are always various and mutable, so we also experience that Arts and Sciences are likewise subject to vicissitudes. There was never any Art or Science so sacred, but it had those that ●ated and obstinately opposed it; (a●ongst which the art of Physic doth ●ot deserve the lowest place.). As from ●e wonderful effects of natural things, ●y reason of the ignorance and infirmity ●f our minds, Philosophy or the Study of wisdom took its original; so the Impotence of natural actions which proceeds ●●om the defect of radical moisture, first ●ave occasion to the cultivating the art of physic. Both are the undertaking of ●●e Physician, who being directed by the ●read of experience, and carried 〈◊〉 to the end by the sagacious direction 〈◊〉 the understanding, still depends on the same principles. The Scope of one is Truth, of the other Health; Physic moves upon this hinge only, as the sick man's summum bonum, inregard there is nothing in Nature herself more worthy inquiry after, nothing more profitable to be improved, nothing more pleasant to be known; but here is the Difficulty, here's the Labour.  
§ 2. That it is in the power of any one Man to finish and complete this art, so that nothing can be added to it, is not only folly to imagine, but the greatest sign of Rashness to attempt, in regard life is short, and every art long. Before Hypocrates his time they made use of only one Medicine, as is well known. Hypocrates was so famous in this art, that he excelled all the Physicians of his time, nevertheless, if we consider the present state of Physic, it is far to be preferred before that of the Ancients.  
§ 3. There are a great many sorts of Medicines which mightily improve the whole art of Physic, all which were unknown in Hypocrates time, by reason of the negligence of Physicians in not enquiring into the secrets of Nature, and diversity of Climates. For Rhubarb had not yet purged bitter Choler, nor Senna the sour juice of the Milt, nor Agarick the sweet Phlegm, nor had Cassia, Sugar or Manna filled the Apothecary's boxes, or an infinite number of Herbs of different species, and almost Myriad of Flowers of various shapes and figures, yet adorned the Botanist's Garden, and pleasingly deceived the eyes of Men. We now abound in this Medicinal store for the comfort and conveniency of the sick, which we wanted in Hypocrates his time. All these lay buried through the sloth of men, and therefore Physic could not flourish so in those times as it doth now, though Antiquity boast of their Apollo, Aesculapius, Machion, Hypocrates and Galen. These persons, if they could live again in these times would find men far superior to them in experience, and more praiseworthy, and succeeding ages will have those that will far exceed all that went before them. Every Art and Science is infinite in regard it takes its original from infinity (that is God) therefore by the goodness of God it daily increases and its knowledge is more manifested. We now well understand those things which former ages could not find out, and a great many more, by the assistance of the Art of Chemistry.   

CHAP. II.  
Of the necessity of the Art of Chemistry in this method of Curing.  
§ 1. I Cannot imagine how it came to pass, that so great a number of Physicians should fall into this Error and opinion, to esteem Chemical Medicines to be dangerous and destructive; Whether that was occasioned by the preparation and administration of some pretended Chemists, who prescribe and exhibit in almost all Distempers, a sort of precipitate Mercury and liquid Antimony melted into Glass; who all aught to be expelled the Chemical Schools, nay indeed, to be totally excluded from Chemical Physic, into perpetual banishment, never to be recalled. But if these aforesaid Medicines, and an infinite number more, as they come out of Nature's hand are destructive, they may be so prepared by the art of Chemistry, as to be divested of that destructive faculty, and become very benign Medicines, and even Balsams: it is very true, and as manifest as the day, that Nature produces nothing perfect, and in all particulars complete. If therefore the blemishes and imperfections of Nature may be corrected by Art, what Art finishes is more perfect than what Nature produces. for Art hath every thing that Nature has, for it takes a perfect Nature from it; and moreover in regard that perfection of Nature hath something deficient, Art removes and takes it away, and that perfection which before lay obscure, by its Natural imperfections and blemishes, after Art has cleared it from them, seem then to be more perfect. Whatsoever Medicines Nature produces, whether they are weak or strong, always carry something connate with them, that is contrary to the Nature of a Medicine.  
§ 2. If therefore nothing Natural is complete in every particular, but wants. Art to perfect it, or at least wants Art to remove that which hinders and retards perfection, that what, is perfect may appear and exercise its powers, why then should not Chemical Medicines exceed all others; when besides the perfection which they claim from Nature, by Chemistry they are cleared from all things that would sully that perfection, so that being discharged from them, they seem more perfect, in regard they retain nothing opposite therefore I shall not be ashamed to prefer the excellency of Chemical Medicines on account of their purity, which by the benefit of Chemistry, and by the rules and laws of working by fire, they claim to themselves, befores all other Let then all those who imagine that Chemical Medicines are destructive, lay aside this opinion, for they are very mild as Reason dictates, and if they will not give credit to Reason, even Experience itself will oblige them to alter their sentiments.   

CHAP III.  
Concerning the influence of the Stars and Heaven.  
§ 1. NOr is it to be passed by in silence, whether in the preparation of Chemical Medicines, regard aught to be had to Heaven, and the influence of the Planets. No Philosopher will deny but that superior bodies act upon inferior; what is seen by the eyes themselves cannot be denied. For we see every year upon the Sun's return to us, Plants almost dead, fading and juiceless Trees revive, and put on a green and juicy bark, at that time more especially the Plants and Trees abound with vital juice; because the pores of the Earth being rarified by the Power of the Sun, causes nourishment more plentifully to ascend to the roots of Plants and Trees. Nor do Plants and Trees only feel the approach of the Sun, but all Animals, for in the Spring they are more excited to copulation than at any other time, because their seed then especially ferments, the animal spirits being increased by the approach of the Sun. Minerals are also much affected by the presence of the Sun, for they grow more plentifully, and send forth greater quantities of Mineral vapours in the Spring than at other times, all things than abound with radical juice, and much more than at other seasons; whence it cannot be denied, that Medicines gathered then are best, and so the preparation likewise, for that pure that we look for in the mixed, that it may be subservient to Physic is most plentiful then; this is evident in the preparation of the Glass of Antimony, if the day be not clear the Glass that is wrought off will be more dusky, therefore the calcination and melting must be repeated till it come to a transparent and Violet colour, therefore this vitrification ought to be performed in clear weather, unless necessity require otherwise, which is also to be observed in melting the Regulus. I will also add, that the celestial volatile Spirits which descend from Heaven upon Earth for the preservation of mixture, are more copious, and not only the Earth and Water abound with those Spirits, but the Air and the whole concave of Heaven also; whence it comes to pass whilst in mixed the Vital parts are separated from themselves, like are joined to like by Sympathy and Love, and there grows a pure out of the mixed, to be purified and prepared, the wandering Spirits of Heaven which wander every where being gathered to it. But let this suffice in general concerning the preparation of Medicines.  
§ 2. Generally all things grow in the Spring, but because mixed bodies are different, and every one of them have their different forms and proprieties, and radical moistures▪ which are subject to some peculiar Celestial Sign, which hath a Sympathy and kind of connexion with that radical moisture, by which the peculiar moisture of Mixed grows and flourishes; if so be its Celestial Sign shine above the Horizon, and enjoys the benign aspect of the Sun, wherefore in a just and exact Chemical preparation of Mixts, regard must not only be had to the Spring, but also the particular and peculiar rising of the Planets and Stars is to be considered, and especially the rising and setting of these Planets, who have a sympathy and natural connexion with the mixed to be prepared.  
§ 3. For we have in ourselves the whole Firmament, with the Planets and Stars, and as heat penetrates an Iron Furnace, and the Sun-Glass, so do the Stars Men with all their proprieties; so that we may learn all natural things from the starry Spirit of the Firmament. The Arthritick Gouty persons bear testimony to this, who feeling before the change of the approaching season, are made unwilling Prognosticators and Astrologers by their pain. So many sick persons are beforehand sensible of future mutations in the four Elements, and the Elements within Man have a foreknowledge of the changes of those without. The constellations of Man and the Heavens are the same▪ For the Heaven is twofold external, a● all the bodies of the Stars in Heaven of the Firmament internal, which is a Star● or invisible and insensible body in al● the Stars of Heaven; that invisible and insensible body of the Stars, is the Spirit of the World, or of Nature diffused into all Stars, or rather it is all Stars i●● self; and as that Spirit in the great world doth particularly contain all Stars, so the internal Heaven of Man, which is an Olympic spirit, particularly comprehends all Stars, and so invisible Man is not only all Stars, but one and the same altogether with the spirit of the world; as whiteness in Snow. As all things from within spring, and proceed from what is invisible and occult, so also visible corporeal substances come from incorporeal, and spiritual out of the Stars, and are the bodies of Stars, and remain in Stars one in another.  
§ 4. The formation of things is in the Stars, as Iron in the fancy of the Smith. Hence it follows, that not only all Animals, but also all Vegetables, nay, even Stones and Metals, and whatsoever things exist are Nature, or endued with a Starry Spirit, which is called Heaven or a Star: the unseen workman from whom proceeds the formation, figure and colour of all things. From this proper and internal Star, being the Sun of the Microcosm, Man is generated, produced, coloured, formed, and governed; a Star is nothing but aninsensible body, or living Spirit, without Reason in Vegetabies, but in those endued with life (as in Man) with Reason, and is different according to the different forms of things. But when we say all forms of things proceeds from the Stars, that is not to be understood of those visible live Coals that sparkle in the Heaven, nor of the invisible body of the Stars in the firmament, but every ones proper Star; therefore the firmament above does not infuse virtues or secret powers into what is specified below, as some conceit that the Stars of the firmament do influence Herbs and Trees, but 'tis nothing so. Every Vegetable and Animal carries its own Heaven and Star about itself, and in itself. The superior Stars by their motion thro' the Zodiac raise up inferior Vegetables, supply them with dew, rain and wind, but don't influence their internal Star, they do not furnish them with smell, colour, or form, but all proceed from that occult workman their interior Star, and not from without; the external Stars do neither incline nor necessitate man.  
§ 5. The Motion of the External Firmament, with its Constellations, is free and governed by nothing, so the Motion in the Firmament and Stars in the Microcosm (which is not performed materially, but by the Spirits of bodies) with its Constellations is also free, and not in the least governed by the External Firmament. All things are contained in Man, and he carries all things in himself, he carries that whereof he was made in himself, he was made of the World, and the World he carries in himself, and is carried by the World. The invisible body of Man, from the breath of God, or which continues to all future ages, is not subjected to the Stars. Moreover, as the first matter (which was confused Essence without form) called by the Philosophers the Mother of the World, or the Chaos) was the seed of the great World, so the Great World is the seed of Man. Therefore Man is the last most Excellent, and most Noble Creature, because he hath the parts of the Great World, and there is nothing in the greater World which is not really to be found in Man himself. All things were created out of nothing. The great World was the womb of Adam, so the womb of the Woman that of all his Sons is the Machine of the whole World. The Son in all things is like his Parent. If you know the Parent you know the Son also. Therefore Man is the most to be admired Extract and Kernel of the four Elements, the chief and most finished Workmanship of God. Every creature is truly the Example of God, because he is the whole World, and is alone entitled to this honour, to cooperate and converse with them all. But I have said enough on this subject, it is not my design at this time to demostrate all things from the foundation, what cognation a Star hath with Inferior things, but to prove some Sympathy and Combination, as is sufficiently hinted before.   

CHAP. IU.  
Of the different way of Curing.  
§ 1 I Now come to the method of Curing diseases. This is done either by Nature, by internal and external Medicines, or Sympatheticks. Diseases are most principally cured by Nature, by Art as she is Nature's handmaid; by the Physician as the Servant of Art by remedies as they are applied by the Physician by the direction of Art. But some Diseases are subdued by Nature alone▪ others are cured by the co-operation of the Physician. No person is preserved unless Nature separates the Distemper. No body dies unless Nature be overcome: for Nature is active as well as passive in the cure of Diseases, and those stand in need of no Physician; but sometimes by reason of the stubbornness of the Disease, Nature is obstructed and languishes, than the Physician is forced to lend his helping hand, and to finish and perfect the lame and imperfect gifts of Nature, by evacuating, digesting, and corroborating assistances. Sometimes the Physician goes beyond Nature, as in setting Bones out of joint, and closing up wide gaping wounds, which Nature cannot accomplish. When a Distemper affects the whole Habit of the body, as in an Hectic Fever, because there is neither inclination nor aptitude, for the parts to return to their natural state, this cure cannot proceed from a Natural intrinsic cause, that being performed only by the unaffected parts; the cure therefore of Habitual distempers require the assistance of Physic, though the cure cannot be performed by Physic only, for the aformentioned Medicinal operations cannot be perfected but by the intervening help of Nature; for the Setting of limbs out of joint, and closing up wounds, is not perfected till Nature strengthen the Joint, and breed new flesh; so also to the curing of an Hectic Fever there must be a concurrence of the internal principle. Nature and the Physician rectify all those things in our body that are repugnant to Nature: for all Cures are performed either by Nature, or her servant the Physician. When diseases are cured by the help of a Physician, they put him in mind of his own duty, For a Physician is not only a servant of Nature, but aught to be a servant of Art also. As therefore Nature moves primarily by its self alone, when (without remedies) it overcomes, digests and concocts distempers, and drives out the cause, restoring the body to its former state (but this is to be understood of Diseases that Nature cures spontaneously) so Physic and the Physician are not the first movers, but by the intervention of helps that are opposite to the disease: but when Nature succumbs, and hath not strength of itself to rise, a Physician chosen by the benignity of God, and one to whom almost all distempers are equal; for there is such an one, who having attained to the universal Medicine, or Panacea, amongst many of the same kind, is now no more a Servant, but an Interpreter, Ruler, and absolute Master: for 'tis reported that this universal art of curing was by the Ancients ascribed to some Physicians. The School of Paracelsus laboured hard after it, giving credit to his arrogance, whilst he says; This universal Medicine is invisible fire, devouring some distempers. This cures the French Pox, Leprosy, Dropsy, Colic, Apoplexy, Cancer, Fistula, Schirre, and all interior maladies. To which are added many others. Besides, a Tincture found out and prepared by Paracelsus is a kind of universal Medicine amongst the Physicians, which consumes all distempers, just as Fire does Wood  
§ 2. Besides this Panacea hath an effectual virtue in curing all infirmities beyond all other Medicines, for it increases strength, preserves youth, keeps the blood free from all putrefaction, purges whatsoever is contained in the spirituous parts, and preserves all the members of the body. But it were to be wished that what Paracelsus and others perhaps were Masters of (although many very ingenious Physicians do much question it) were vouchsafed to us and others, cultivators of the art of Physic, for by that means we might perchance cure all diseases with more expedition, safety and pleasure. What great pains might we save in searching to find out the place affected, and prescribing fit Medicine for the part aggrieved, the Sex and Age and applying them at proper times, and other things necessary to be observed in the art of healing? it would then be sufficient only to know that the person was sick, the Physician need not be solicitor after nicer inquiries: To what use would it be to study Anatomy so exactly, to be well skilled in the several kinds of Minerals and Metals, Plants and Animals, of which Medicines are compounded; to spend time in finding out the differenc● of diseases, and morbific causes, and the places affected, if one universal Med●●cine were an entire cure for all Distempers  
§ 3. Therefore if by divine assistanc● we may become Masters of that gre●● Medicine, for I do not in the least question that there are a sort of Medicine● as some preparations of Sulphur, which will by their sweet particles mightily cherish the vital Spirits, yet this is not to be supposed sufficient, and that Nature is thereby so corroborated, that without any other help and assistance it will remove all the ill that affects it. As the vital Spirit is injured by many causes, more Medicines than one will be requisite to remove these many obstructions, for it is impossible that this Spirit shall be able to expel the Serum in a Dropsy, or the foulness of the belly in those troubled with the Iliack passion, without Anti-hydropick and Purgative Medicines; or dissolve the Stone in the Reins or Bladder, or disperse arthritick nodes, but by Medicines appropriated to that end. Two instruments, are required for the right performance of all corporeal actions; one common, the other proper, the common is the vital Spirit, the proper some certain parts of the body. For to a due digestion of the chyle the vital Spirit is required, as the common instrument, and a right and just constitution of the Ventricle. There is a diversity of proper instruments, according to the diversity of Actions to be performed, and to every part its peculiar constitution, different from all the rest. Hence what agrees to one agrees not to another, and therefore there cannot be found one Medicine to preserve all particular constitutions, or correct all errors. Nor will it avail to say, as fire, consumes all sorts of wood, so this universal medicine, as an invisible fire devours all distempers, for Elementary fire does not destroy all things, but those only that will burn and flame; it offers no violence to Gold, Glass, or Earth. But if this universal Medicine should be allowed to be fire, how comes it to pass that it should only destroy the noxious humours, and leave the blood and the other parts of the body untouched.   

CHAP. V.  
Of Sympathy, Physically considered.  
§ 1. BUt before I proceed further, it will be necessary that I should treat more copiously of Physic, and Sympathetick, Magnetic or Diastatick Cure. That part of the doctrine of Physic which treats of the Sympathy and Antipathy of natural bodies is full of pleasure and admiration. Sympathy is a mutual and natural affection and combination between natural things, arising from a peculiar and occult cognation. From which affection it proceeds, that one body attracts another to itself, or being joined to it is wonderfully assisted either in generation or nutrition, in increasing, or producing certain powers. Others call Sympathy a consent, when certain things are joined together by a mutual marriage, as bound in a kind of league one to the another. Therefore because amongst all natural bodies, there is a consent or descent, confederacy or war, we shall now treat of Sympathy and Antipathy in general; that if we cannot find one universal cause, we may make some essays towards it. There are six degrees of Sympathy and Antipathy established amongst natural bodies. The first is betwixt Metals and Precious Stones, for example, between Coral and Gold, who amicably conspire together to refresh the heart. The other degree is between Plants and Metals, as some report of an Hazel twig spirit in two, by which the Metallists discover Mines of Gold and Silver, therefore they call it the divine Rod, the power of which twig increases and strengthens mineral juices, or those that are of a near nature to Metals, whose juices this Hazel switch sucks with its roots out of the earth thrown up in an heap, and thereby is miraculously nourished and strengthened. They carry this Hazel rod at their finger's ends, and to which part soever the Rod shall seem to incline, there the Miners presume there are Mineral Veins. Some deny this virtue to be in the Hazel▪ but others as boldly assert it. The third degree of Sympathy is reckoned between▪ Plants and the Sun; so the 
* Sun-flower.  Heliotrope and its species▪ and also the Tragopodium turn round with the Sun, so that at Sun rising it turns its Flowers to the East, at Sun setting towards the West. The fourth degree of Sympathy is between Her●● themselves, as between Rue and the 〈◊〉 tree. Rue (says Johannes 〈◊〉 a 〈…〉 under a Figtree 〈…〉 bark. There is likewise a secret confederacy between Garlic Roses and Lilies, for the flowers of them both will become more extraordinary fragrant if Garlic be planted near them. The Sea Squill makes every thing that is sown near it thrive extremely. All Potherbs grow mightily if the Herb Rocket be sown by them. The fifth degree is between Plants and Animals. Many affirm it will tame a Bull to tie him to a Fig tree. The sixth degree is between Animals themselves, as between a Lizard and a Man, for a Lizard, as if he were fore warning a Man against the approach of a Snake, will catch at him, and overlook him to lick his spittle. This is true, that a Lizard is a most inoffensive creature to a Man (unless it be provoked) so that a great many put them into their bosoms without any harm. This is also evident, that where ever Lizards are there are no Snakes, one always avoiding the place where the other is. 'Tis also manifest that the Lizzard mounts his head when he sees a Man; and it is observable, that if he be sprinkled with Man's spittle he seems mightily rejoiced and solaced. So the Dolphin also is 
* A Lover of Man.  φιλανθωπος, for in●●●ting Mul●ets the Fishermen make use of Dolphins instead of Dogs, who will also suffer themselves to be beaten, if they have been out in hunting. There is also a mutual love between Storks and Partridges.  
§ 2. Antipathy is a natural enmity and repugnancy of natural things, or when things disagree from each other by a mischievous secret discord, so the Lion trembles at the Cocks crowing, the Elephant hates a Mouse, and cannot endure the fodder wherein he hath seen one. So the Snake cannot bear the very shade of an Ash tree, and amongst Men very often there is a secret natural abhorernce of one another; to this disagreement and Antipathy may be referred, that if the murderer be present, blood will by little and little begin to flow from the wound or nostrils of a Corpse lately slain. They therefore are mistaken who imagine this very thing to be attributed to Sympathy; for the issuing out of the blood is rather an argument of Revenge than of Sympathy and Love. For what Sympathy could there be between inveterate enemies, hence also proceeds that remarkable disagreement between Garlic and the Loadstone, for a Loadstone rubbed with Garlic will not attract Iron. The enmity between the Oak and the Olive-tree is so great, that one planted in the others place quickly dies▪ The like instances of Antipathy may be observed in all kinds of Animals, but in none so conspicuously evident as in Man. Many swoon at seeing Apples or Pears pared, others cannot endure the noise of Cloth, some others can neither endure to see nor eat Cheese, Butter, Onions, roasted Pig, Calves-heads; but all these are rather to be referred to the imagination, as shall be said in its proper place. They therefore deserve to be laughed at, who seek for the causes of these, and the like effects, in the apparent and natural qualities of the Elements; of which sort are those who reproachfully call occult proprieties the refuge of ignorance. There are a great many dull and lazy genius, who imagine that all the proprieties of natural bodies are occult, and upon that account neglect the study of Nature, or make no difference amongst occult proprieties or qualities, neither exercise their understanding in searching out the causes of those occult Qualities, of whom probable causes may be assigned. Of such it may be justly said, that occult qualities are the Asylum of dulness and ignorance.  
§ 3. Nor is their opinion to be embraced, who think that the exact causes of natural powers can be nicely demonstrated; when on the contrary the Scripture says, many things are difficult to be known, and inexplicable to the nature of men, the causes of many things are occult, and many of the works of God remain hid. Which also the greatest searchers into nature have acknowledged, amongst whom Pliny says Many things are altogether concealed in the Majesty of Nature. We must not inquire after Reason (says he) but the pleasure of Nature. 'Tis certain, there are innumerable such natural powers and qualities in natural bodies, of which the causes are concealed from us, and of which we ought modestly to judge according to natural knowledge, which could never yet unfold all the causes of natural powers. The cause is not to be enquired after in every thing, it will be sufficient for some things to demonstrate that they are. The weakness of our understanding will never penetrate so far as to attain a perfect knowledge of the powers of occult proprieties, which more or less reside in the most minute things; whence many very wise▪ Authors have accounted it a certain kind of reverence, not to be more prying into those things than was useful. For an over-scrupulous tracing of many things, produces the greater ignorance, and confounds the understanding, that without all doubt we may assert, that errors originally arose partly from Ambition and Envy, and partly from an over-greedy desire of knowledge; but although the reasons of occult powers cannot be evidently demonstrated from temperaments, yet it is not to be doubted, but they proceed from a peculiar and singular temperament, which is called Ιδιοσυγκασια, from a substantial form proper to every individual.  
§ 4. Ιδιοσυγκασια therefore is nothing, but the proper temperature of every natural body, for whilst the Elementary Qualities, as well primary as secundary, are suited together, by a certain celestial virtue, for the Heaven terminates the concretion of bodies, and affords them an exact measure of vivifick light and heat so that by the accession of celestial heat and light▪ in mixing there is made a particular coalition of the Elements, and so also of the Elementary qualities, which corresponding in proportion, and analogy to the forms of bodies, produces those occult powers or qualities. For example, bitter Almonds by an occult power cure drunkenness, as many by experience know. If all these occult qualities proceeded immediately from the form, why would not sweet Almonds have the same effect, in regard sweet and bitter Almonds have both the same specific form? Therefore in regard the cause cannot be found in the form we must descend farther. And first bitterness itself cannot be the cause, in regard there are a great many other bitter things, which have not the same effect on drunkenness, but rather increase it. What is more bitter than Aloes, and yet the bitter of Aloes hath no influence that way. Therefore we must have recourse to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or peculiar temperament that is in bitter Almonds, in which the Elementary qualities are reduced to a certain singular proportion by celestial light and heat, that they may produce such an effect.   

CHAP. IU.  
Of Sympathy, Medicinally considered.  
§ 1. HItherto we have treated of Sympathy and Antipathy, under a natural consideration, which was also absolutely necessary, now we will handle it Medicinally so far as it assists us in the art of Physic.  
It is long ago since this way of cure hath flourished; some think that Theophrastus Paracelsus was the restorer of it, others attribute it to Parmenses Anshelmus an Italian, and famous Magician. It is otherwise called Magnetic, for as the Loadstone, by a secret and occult power attracts Iron, so and by a like occult power a disease and a wound in a man is healed. This art of healing Sympathetically hath abundance of inveterate Antagonists, and is miserably dilacerated and mortally hated, by those that should countenance and defend it. This is so difficult, that after the contemplation of divine Mysteries, nothing is more noble. This is truly the guide of Philosophising, in which it is lawful to pry into the secrets of things, and easily become masters of their Arcana's. This is an exercise becoming good, wise and learned men, and a noble pleasure to be desired beyond all others. And although in this our Iron age, the number of Impostors and Sophists abound, and a good man is searce discerned amongst them, so that those that endeavour to restore to light this art of curing are not only thought illiterate and obscure, but also feel the effects of an almost universal hatred. But let the enemies to this art go on with their mere empty babbling, who acquire nothing but ignorance, in which they mightily solace themselves. But the scribble of the ignorant▪ or such such like things, will not be capable of destroying it, in regard it was confirmed and established long before Paracelsus. Therefore they act very rashly, that would ruin that, for the madness of a few persons, which hath been confirmed by long tract of time, which nevertheless cannot be accomplished, in regard it cannot be suppressed by craft or combination. In the mean time Let every one enjoy his own method of study. But my business is not in the least to spend time in any further refuting of these things; but for brevity sake refer these unskilful persons to the writings of the famous Tidicaeus, Goclenius, Fracastoreus, etc. for whatsoever it wanting▪ and can be thought of, is to be found there, with submission to others judgement: and why shall we discredit such excellent men, and rather depend on some Sciolists, who out of a stubborn temper argue that this art is vain and counterfeit, and exclaim that it was invented, and obscurely delivered on no other design▪ but to exercise idle wits. Far be it that we should imagine, that these learned men would designedly have recommended any thing that was false to future memory, who always industriously endeavoured▪ by experience, and as much as was possible by reasons, to find out truth, and made reputation with posterity their aim, which was not acquired with empty trifles, but from sublime and difficult things, built upon a sure and solid foundation. To this may be added the consent of divers Nations: for experiments of this Sympathetick or Magnetic Cure (not only from the Latins, but also from the Greeks, especially the Egyptians, as also the Arabians, Chaldeans, French and Germans, Spaniards and English) are every day turned over by the hands of the learned, who all with one voice (although in different Languages) assert this art of healing to be true and natural, and not diabolical; of which more hereafter. Indeed Ignorance itself is the mother of Admiration. For who is it that proceeds in this art as he ought? or who can inform, that wants the foundation? Scarce one▪ and hardly one of a thousand. What wonder then is it that many have found themselves frustrated of their designed▪ end. They are happy whom other men's misfortunes make wary. Why should they not believe the writings and most approved experiments of such men, both ancient and modern, which say▪ that Art doth not deny us to use natural causes for the production of natural and true effects? Wherefore they are Antipodes to the opinion of these learned men, who affirm that all things that have life, as well Plants as Animals, do multiply by a certain Spirit? (of which we have treated before) who give no credit to the consent of such great men, but ascribe the effect of this cure not to Reason, but rather to the Devil, and the vain trifling of Magicians, than to God, and the power of Nature. But I pray who are generally the opposers of Art? Those truly who have but just smelled to these men's writings, or never read Books but in haste, just as the Dogs running drink water out of the River Nile; who in regard they understand not the nice secrets of Nature, lay the blame of the dulness of their apprehension on the inquisitive Philosophic Physician and Art. But what is more unjust than for men to hate what they are ignorant of? What is more rash than for an unskilful man to pass his judgement upon any thing? It was not without cause that the Poet long ago said, Nothing is more unjust than an unskilful man; who never thinks any thing well done but what he does himself: as if he had said Knowledge has no enemy but the Ignorant. No truly wise man ever denied this Art. Let them consider these things, if it be an Art, how it is; if not, how it is not; or let them wait the time wherein God and Nature may raise up some by whom Art may appear more bright and conspicuous. And let not the Shooomaker go beyond his Last: For naturally the like Nature in its own like Nature, hath a perpetual action and operation, and not different in Specie, much less in Genere. For by how much the diversity of things is greater, by so much also the unity of things is greater.  
§ 3. Nature indeed disposes all things in potentia, for Art as much as it can actually to perfect. Nature affords us the matter of Glass, it never produces Glass itself. Nature is the Mother, Art the Daughter, where Nature ends, there Art gins. And this is the order and rule of truth; and no otherwise▪ We can make no certain judgement of those things which are not evident to us; and we ought to give a favourable interpretation of those things that seem doubtful. It is Wisdom therefore to suspend our judgement concerning those things of which we have no knowledge or certainty, rather than so bitterly to inveigh against them, in regard the abuse of any thing doth not take away the true use. Amongst Artificers of different degrees one must be more excellent than the other. For Art doth not depend on the Artificer, but the Artificer on Art. Therefore it ought especially to be considered if this method of cure be lawful, or whether it be forbidden by any divine or humane law; for that is the test of what is lawful or unlawful. As for Holy Writ I can find no Text either in the Old or New Testament where Sympathetical or Magnetical Cures are prohibited, when yet the Divine Legislator Moses in Leviticus and Deuteronomy ennumerates a great many sins. But as to the Civil Law, there cannot be shown one little in the Digests, Books of Institutes, etc. which have any reference to a● prohibition of this way of Cure? How many Heretics hath Holy Writ? How many Impostors in Physic, and contentious Brawlers in the Law? But the piety and probity of these disputes is praise worthy▪ 〈…〉 are desired to consider that the faults of the Artificer are not to be imputed to the Art. But, as the Lawyer says, Let not the punishment that is due to a Criminal, be inflicted upon him that hath committed no faults. In fine, no body loves that which he hath no knowledge of, but avoids, contemns, and thinks it not worth the learning. He only hath regard to his external body, and worships his mind, his own Deity. But by how much the learning and knowledge of any thing increases, by so much the more is the love of it augmented.   

CHAP VII.  
Of the Arguments of those that deny Sympathetick Cure.  
§ 1. IF any person is solicitous to know the cause of Sympathetick or Magnetic Cure, and especially concerning the Sympathetick Unguent, I will produce him various Authors both for and against this subject, whose reasons I will succinctly relate, and leave every one to a free and undetermined Judgement. And in the first place, there are some who deny that there is any thing in it: others opposing these, undertake to defend Magnetic Cure, and engaged as warmly for their Sympathetick Powder and Ointment, as for Religion and Property. The first, though they allow the ingredients to be all natural things, and the way of composition to be void of all suspicion, yet they say the cure itself is without any Philosophical or Physical foundation. For first, that cure is not performed according to the Indications necessary in curing distempers and wounds: for in a Natural, Medicinal, and Methodical Cure of diseases and wounds, many indications, and they different, occur, to all which a particular regard must be had, in a certain order, according as the different times of the diseases and wounds require; which is not done here, for by one Remedy, and by only one Unction, they pretend indifferently to cure all different distempers Secondly here is no natural manner of application for mutual touching, whereby the power of the Medicine or Unguent may be conveyed to the affected part, as is absolutely necessary.  
§ 2. But here is none, for the Medicine is not applied to the part affected, but to water appropriated to a certain Sympathetick Medicine, and the Ointment or Powder is rubbed on the instrument that gave the wound. Thirdly, here can be no virtual action or touching. It is true indeed, that there are various occult proprieties in Nature, from whence Sympathy and Antipathy take their original; but in this Sympathetical Cure, there is no evident reason of a Virtual action. The Loadstone attracts Iron, by an occult power, but not from a too remote place, a just distance is required. Plants are hurtful, mischievous, and unlucky to one another, and so likewise are Animals; but no action is observable at a very remote distance, and that Power cannot be diffused to immensity and infinity; but when by the power of Sympathetick Cure, only by the Urine of sick persons, Sweat, Vomit, or Stool shall be caused, by certain Sympathetick Medicines, or when we use Water or Sympathetick Powder prepared for the closing up a wound in one travelling, or absent twelve twenty or more miles, what proportion of distance is here between Agent and Patient? But if that wonderful Magnetic and Balsamic Powder be efficacious with things very distant, it is objected, How I pray can such a power proceed from a quantity of Urine, clotted blood, and the purulent matter of wounds? how can those Balsamic Spirits pass thro' so many heaps and folds of intermediate matter, break thro' a Chest, have access to a remote languishing body, as also to a wound in a Bed, perhaps and a Chamber close shut every way? but if when the air is turbulent, the Sun's beams can scarce exert their powers, and extend themselves to our bodies, how will those travelling Spirits, which are so easily agitated by rough winds, reach the body and wound of persons hurt? but here is admitted no Vital or Medicinal Spirits operating at great distance.  
§ 3. In regard things of this kind do not remain in Urine, Blood split, and purulent concrete matter, but vanish at the first moment; for Urine vanishes immediately, as also Blood once cooled, can no longer exercise any faculty pertaining to life. Fourthly, whether what is performed be done not by the assistance of any Medicine, but by the help of Nature. We see that in wounds, where Nature cures distempers, and endeavours and procures healing and consolidation, especially if all obstructions are removed, and the wound be carefully looked after, which is done by keeping it clean, and washing it twice a day, with the Urine of the person, who will deny that consolidation to proceed from Nature itself (to wit) by the internal Balsam of Nature promoting its healing. Dogs and other Animals often cure their own wounds by licking of them; and why may not something of this kind be expected from Nature? In the Fifth place, No power can proceed from the Spirit or Soul of the world, which is accounted the vehicle of this magnetic faculty; for a non entity hath no affection, no action, in the examination and confutation, whereof let us consult other Authors.   

CHAP. VIII.  
Of the Defence of Sympathetick Cure.  
§ 1. THere are others who oppose these strenuously, undertaking the defence of Sympathetick cure. Fracastorius, Goclenius, Tidicaeus, Freigius, Helmont, etc. are of opinion, that we ought not altogether to disbelieve it, in regard they have proved this cure for so long a time, by the certain experience and affirmation, not of vain men, but of those most worthy of credit; they say the matter lies here, whether probability and verisimilitude drawn from the secrets of Philosophy, and the testimony and approbation of the chiefest Philosophers can add any thing to its reputation; they say the foundation of the whole cure is that wonderful and occult consent of natural things, as the Loadstone, and whatsoever hath acquired a Magnetic Nature, in the Mariner's Compass, in Sun-dyals' or Clocks, always and infallibly distinguishes▪ the Quarters of the world from the North. So also, say they, the cure of bodies, although very far distant, without all doubt may be performed by Medicines that possess a Magnetic quality, by a energy arising from thence. And in regard that between agent and patiented there is required a kind of repassion, they assert that something like it is to be found here. Man's Urine impregnated with a Sympathetick Medicine, acts upon its own body, which causes sweat, vomitings, and stool, and without any difficulty or detriment. Moreover, a weapon sprinkled with humane blood operates on the wound given, and the wounded Flesh also operates on the weapon, infusing something of itself into it, and although that is so small, that the degree of its alteration and mutation cannot be perceived by us, nevertheless it is so much that the weapon hath contracted a certain cognation, affinity and consent with the wound; and so similitude, which is not the same, is as it were the same. From thence the Magnetic Ointment acting upon the whole, is as if it acted on the wound, it being joined in a sort of affinity to the weapon. The defenders of Magnetic cure endeavour to explain all these things better, where amongst other things they produce these. A Magnetic virtue is propagated from the weapon anointed; to the wound, by reason of the Cognation and Continuation of Nature, which a successive impulsion follows thro' the middle of the air, impregnated by the universal and primary Spirit of the world, with a Magnetic Vigour and Power. There is a Balsamic Spirit in the Unguent (Mummy especially being in humane blood.) This is excited or rather called forth for the producing a particular effect, by a like Spirit and Sympathetick to it, (to wit) by the universal Spirit of the world. This Spirit, that calls forth, directs and disposes bodies, and ties things to itself by a mutual knot of Nature, is not every Spirit, but a determinate one, to wit, that which being present and touching, causes the effect, and which failing, it ceases. Therefore this motion must be acknowledged the first cause in all Sympathetick cares let it be what it will. This directs and brings the Sanative power, sixth in the Spirit and Balsamic Medicine, to the body and the wound itself; for these are Sympathetick Spirits, and reciprocally desire each other; and by reason of this occult yet natural appetite, they conspire to a determinate effect; so that in the whole it may be truly said, the Magnetic cure of diseases, as well as wounds, is effected by a mere transplanting of virtues, which the appetite between the Balsamic Spirit and the Spirit of the World causes and perfects. That there is therefore Sympathy in this Cure is sufficiently experienced; in which first is to be considered, the subject or the matter in which, that is▪ humane Blood, Urine, Excrement, etc. Secondly, the efficient cause from which; the universal Spirit of the world viewing all things. Thirdly, the Instrumental cause, without which the Cure cannot be perfected, which is the Medicine or Unguent sympathetically prepared.  
§ 2. Libavius allows no Sympathy, and argues that it is only of natural things, but Sympathy is a continuation of Nature, and its agreement: for although the bodies of the Magnet and Iron are at a distance, yet Nature is so continued in them, that they agree together: and why shall not we assert that there is a kind of continuation, and therefore Sympathy between Urine and the Medicine, the Wound and the Ointment, as also Powder magnetically compounded? But what that is, in what it consists, and how it is performed, and what is its cause, this is that which is to be enquired into. There was never any person yet that was so arrogant as to pretend to demonstrate all these things particularly. Yet we ought not to stand still, but to endeavour a search after it, as far as our understandings can penetrate. Daily experience shows that many are Magnetically cured in the most desperate diseases, sick persons being absent, by exciting a great steam in Urine, without any pain at heart, and weakness in the head; and this I myself have two hundred times experienced by those that have been afflicted with an inveterate Headache, Palsy, Running Gout, Scurvy, Asthma, Hypochondriac distempers, etc. For this is certain and no body in their right wits will contradict it, that by the help of Sweat almost all distempers are curable, by transplantation with Vegetables, by the means of Sulphur microcosmically prepared. Much may be taken away from a morbific constitution by the help of Sweat, and likewise much may be communicated by it to other bodies, as is manifest in those that have the Pox, Leprosy, Itch and Plague. Howsoever it is done, it is infallibly true, that by the permission of God, men are cured after this manner by Urine, and that Wounds are healed, although at some miles distance. To what purpose then is it to shut our eyes against the light manifest of experience, although we cannot trace out the true and adequate causes, how these things come to pass? The Magnet draws Iron, and each are in a wonderful manner mutually affected; but who yet hath been found so ingenious, to discover the true causes that produce that affection, although many systems have been written on that subject; the same thing ought to be thought of Sympathetick cure, and especially its Medicine, and not immediately attribute it to a Diabolical art, although it is very effectual beyond belief, or else we must call in question, or altogether deny the truth of matter of fact.   

CHAP. XI.  
Of the false conjectures of those that think this Art diabolical.  
§ 1. BUt we ought here by the way to consider, whether the Devils have any such power, as some attribute to them in this Magnetic cure. The power of the Devils is great and tremendous, yet they could not so much as enter into the Swine without divine command or permission. Moreover, there is no power granted them over the will or understanding of man, but only over the Senses and Fancy; it is certain that they work great and stupendous things without Man, not immediately by the motion of generation and alteration, which is beyond their power to effect, but only by local motion. So they can cause Thunder, Lightning, raise the Wind and Storms, and mix the Elements together, but they cannot imitate any thing that is peculiarly proper to God. Therefore they cannot create new species, nor work real miracles, but those that are such in show and appearance only, which are called lying signs, while they deceive the eyes by their tricks, imposing upon the sight, and stirring up false species in the fancy, or doing such things as are produced by natural causes, therefore they cannot claim the name of Miracles. But pray were there any that before Hypocrates his time raised the dead, by incorporeal Medicines only, or the power of the Soul. Did Moses, Elias, Elisha, or any other of the Prophet's work Miracles? They did indeed raise the dead, the Elements obeyed them, but it was not by any dexterity of art, not by their own power. There was no Magical Impiety, no Cabalistical Vanity, no Fantastical Imaginations in these persons; but the arm of God. Those things that are reported of Orpheus, or any other of the Heathens, who preceded or followed Hypocrates, were either false or Diabolical, but almost all of them are fabulous. The Poets tell of Hippolytus, that being dismembered, was brought back from Hell, and restored to Life by Aesculapius; but this was either spoken Hyperbolically, or invented and feigned by the Painters and Poets. To this we have Plato's testimony, who in his Cratylus saith this is a fiction. Philostratus relates that the Ghost of Achilles, that is, rather the Devil, was raised by Apollonius, which the Soothsayers at this time perform. But what are these but fabulous and monstrous pretensions? Or if the Heathens did any thing in Ancient times, that caused admiration they were lying signs.  
§ 2. Those things, that the Devil wrought by the Egyptian Magicians in Moses' time, were either the effect of natural causes or mere trifling delusions. Of this kind were what the Ancients admired in their Idols, Caves, and Groves, amongst all of which there was nothing that could properly deserve the name of a miracle. We read in the 20th Chap. Book 6. of josephus, that Magic was never more in vogue than in his time, and Pliny says, There were never more Magicians than in Nero's time, and (he adds) never was their folly more known; to wit, at that time, when josephus and many others were astonished with wonder at the miracles of Christ; then they say it was the Devil (if he had any) exercised his utmost power, by the Magicians, that by his works he might eclipse the then flourishing name of Christianity. But what was then done by his Emissaries, that could even affect the minds of the vulgar? julian as much as he could cultivated Natural and Diabolical Magic, that he might imitate the works of Christ's Disciples. But who did we hear he restored to life? When do the winds obey him? When did he cure the blind? Is there any thing like this said to be performed by the Modern Magicians, or the jews, who are continually turning over the Cabala; or by others, who to the disgrace of the Christian Religion, are now maintained by great men? What besides mere vain pretensions, mock impostures, childish trifles, deceits and cheats? Who therefore will believe those that lived before Hypocrates his time wrought such miracles. All these things were done either by the assistance and help of the Devil, or by natural causes, and therefore not to be accounted Miracles, or proceeding from incorporeal Physic, or any faculty of the Soul: for example, to turn Water in to Ice, to produce Rain, Hail and Snow, or such like delusions. But to cure Paralyticks, and other sick persons by a word, to raise the Dead, to create new substances, to make the Earth transparent to the very Centre, to change the nature of Fire, is not the work of a Creature but the Creator, who is the Lord of Nature, and is not confined by its Laws. Although Menecrates of old successfully cured many of the Falling Sickness, and never appeared in public, but like a Deity, clothed like jove himself in Purple, with a Crown on his head, carrying a Sceptre in his hand, and honoured like a God by those he had cured, as one who if he pleased could remove even jove himself from Heaven. Who is ignorant what the Ghosts and such like follies of Simon Magus were? There are so many Absurdities and Impieties in all these things, that they deserve totally to be obliterated, to say no worse of them.   

CHAP X.  
Of the Jews Cabalistical way of Curing.  
THe jews Cabalistical Cure is not to be thought of without indignation, being nothing but a pernicious superstition, which by collecting, dividing and transferring Words, Names, and Letters, dispersed here and there in Scripture, according to their own Fancy, and composing one out of another, they frame members of Sentences, Inductions, and Parables. Thus they would adapt the oracles of God to their own fictions, and by wrestled accounts of Words, Syllables, Letters, and Numbers, they endeavour to bring forced proofs for their own perfidiousness. And moreover, being puffed up with these trifles, they brag, that they have found out, and know the ineffable mysteries of God, and secrets beyond any things the Scripture hath revealed, and blush not with the greatest assurance to say, by these they can P'rophesy, heal, and work miracles. What can a perfidious jew utter more impious and blasphemous? These are their wretched words, Moses received this Cabalistical Art from God in the Mount, which hath been successively delivered down to posterity, only by word of mouth, like the Pythagorean Philosophy, without any written remains. They give out, that Moses by his knowledge herein performed all those miracles that Scripture records of him, his turning the Rod into a Serpent, the Rivers into Blood, and all those many calamities he brought upon the Egyptians, were performed by help of this; by this art joshua caused the Sun to stand still; Elijah restored the blind to sight, and called down Fire from Heaven. But this is nothing but a vain and impious fiction of men superstitiously desperate, for they cannot attribute these, and the other wonderful works of God, to the Art and Industry of Man, without manifest and apparent sacrilege. The Rabbins pretend, that the Cabala was first communicated to Moses, and so continued to the succeeding jews, and was not only known to those Prophets, who are recorded in holy writ; but also to a great many more. It is manifest, that neither Moses, Elias, or any other of the Prophets wrought any miracles, but by the particular command of God. What God did by them the Prophets themselves cannot be said to have done, either of their own proper motion, or by any such Art; nay, they were not so much as foreseen by them, as we have before noted. For this cause Moses and the rest of the Prophets after him, so often repeat it, that they attribute all these works to God. Thus saith he: The Lord commanded this: The word of the Lord came unto me, etc. Lastly, if the Power of the Cabala be so great, as the jews impudently lie concerning it, how comes it to pass then in regard they have cultivated it so long, both in the present and former ages, and are so very conversant in it, that by its, assistance they have performed nothing that can raise admiration, even in Children? Especially when josephus lib. 20. Chap. 6. reports, that it was very common and familiar in his time. But they never did any thing, that can have the least pretence to a Miracle.  
§ 2. I conclude therefore with other learned men, that this whole matter is nothing but a sort of Allegorical sport, that idle persons employing themselves about particular Letters, Points, and Numbers (which the Hebrew Tongue very much admits of invented according to their own pleasure. This wretched jewish progeny goes on further, and in regard the miracles of) Christ, were so illustrious and manifest, that they cannot be denied, and yet they will not acknowledge him for the Messiah, and the promised seed; they villainously sometimes attribute them to Magic, sometimes to the Cabala, and utter such horrid expressions against the Eternal Son, that their very remembrance forces me to silence. By these things which we have touched on by the way, it is easy to perceive that this vain Superstition of the Cabala was not abolished at the coming of Christ, as a great many Authors assert, who have wrote on this subject. But indeed those studies which now adays are nicely inquired into, and as proudly bragged of not only by the Jews, but also by a great many nominal Christians, prove that it is not extinct (as it is to be wished it were) but on the contrary (with grief be it spoken) it was never more studied in any age. Thus you see in short what is the Jews Cabala, which many that are greedy of the Jewish impiety swallow down. This Cabalistical Art, as also Magic, chief consists in words and characters. I acknowledge indeed, that anciently Magic and the names of Magicians were held sacred. And I also know that this specious name is now at this time given by some to those wicked arts, by which Satan endeavours to darken the glory of God, and obstruct man's salvation. Not only the thing itself, but also the name of this art aught to be an abomination to every good man; because there can be no figure either in Wood or Stone, or engraven in any other matter, which in itself hath the power of acting in regard, according to Aristotle and Aquinas, figure is nothing but a certain situation, and order of parts, from whence the modification of quantity arises. Therefore in regard quantity is not active by itself, nor figure likewise, which is only the modus of quantity, by necessary consequence it cannot be the principle of mation or action, nor can a Statue as such, produce another Statue or quality. Whence then proceeds that power and efficacy that the Jews and Magicians attribute to words and characters? If it is neither from God, Nature, or Art, it must be from something else, to wit, the Devil; who by these sort of stratagems endeavours to entice miserable mortals to pay devotion to him. Therefore the practisers of such detestable arts are deservedly punished with the utmost severity both by the Laws of God and Men. There was never any want of Natural Remedies, but the fault lies generally in our gross ignorance. As there are two sorts of Physicians, one who cures miraculously, the other who cures naturally by Medicines; so there are two originals of distempers, one Natural, the other from Heaven: The word of the Lord heals those from Heaven, and Natural distempers are cured by Natural means.   

CHAP. X.  
Of the Power of Imagination in Sympathetical Cure.  
§ 1. THere are some who affirm, that Sympathetick Cure is imaginary, so that the Fancy contributes very much upon this occasion. I indeed confess, that in imaginary distempers, the fancy hath a great power, I mean the fancy of the sick person, not of the Physician. The reason is evident, because the remedies ought to be proportionable to the Distempers, and if the malady, be imaginary the remedy ought also to be so. But who can believe, that a Physician can cure another's distemper, whether it be Natural, or Imaginary, by his own Fancy? The Imagination of a Woman, hath no power beyond her own body: It is therefore active in the place where it predominates. But if it be of any force, it is most especially observable in the effects it hath upon Infants, that Women are big with, who by the power of a strong imagination, are affected with many strange accidents, by being so closely united to their Mothers, with whom they enjoy the same animal life; it is not to admired if they have a joint suffering with them, and their tender bodies are affected with the same impressions which their Mothers so strongly conceive, especially since the Imagination proceeds from the Animal Faculty, which rules in the formation of the Foetus. Hence proceeds the different figures, various Monsters, and for the most part the affections that are in Infants, as Parents often tell us: for it is common to all Animals in the heat of coition to imprint that image they strongly behold upon their seed. jacob well knew this when he so cunningly found out a way to have his Sheep speckled. This is the occasion of those horrid worms which sometimes make a noise in women's wombs as if they were big with child. Strong Imagination also extremely altars the Body: So in Fear it contracts the Spirit, and in Joy enlarges it. These and a great many other things are evident truths, which it is not my purpose longer to insist on. How this comes to pass, Suarez Metaph. Disp. 18. Sect. 8. Art. 25. tells us. Imagination moves the Body, at which motion the humour and the vital Spirits which altar the Body, are excited. Which cannot be said of any but the own proper body of the Animal, which works by Imagination: for on the other side, it is impossible for any body to be altered by the imagination of another, because there was never one instance yet brought that could but in appearance seem to confirm it; as also that it is not in the least consonant to Reason, which says that Imagination is an immanent act. The foundation therefore of using these secret Medicines on any body consists in this, that you take care to correct the humane blood very well, either by increasing, or diminishing it; by that means you may perform whatsoever you please, and free the body of the decumbent committed to your care, from Choler, Phlegm and Melancholy; but by the assistance of what Medicine this effect is to be wrought, I shall at some time discover. Galen says that good hope and confidence are beyond Physic: For he cures most, whom most repose trust in. The Philosophers have discovered curious and wonderful things concerning the passions of the Soul, and the Physicians have done so likewise.  
§ 2. What Medicine is there in the world that heats, removes love, and creates discord more than Anger? what chills more than Fear? and comforts and refreshes more than Joy? What feeds and nourishes more than good hopes? and what is more killing than Despair? therefore there is a very great secret mystery contained in the Passions of man. If you seriously consider the power of Imagination and the constitution of the Soul, you'll conclude that nothing is more curious, more true, more pleasant and secure than the effects of a high exalted Imagination: how great and how wonderful it is the light of Nature manifestly shows, as well in Iacob's Rod, related by Moses, as in those that are pregnant, who mark their Foetus with the thing they long for, as was said before. The Imagination or Fancy of a man is a Loadstone, that will attract beyond thousands of miles; nay, in its exaltation it attracts to itself whatsoever it pleases out of the four Elements. But the Imagination hath no efficacy unless it first draw to itself the thing thought of by its attractive power, that it may beget out of itself a Native Spirit, the Architect of the Imagination; afterwards the Imagination, as if it were big, makes an impression on it, which though like the wind it cannot be touched, yet it is corporeal. Moreover, the Fancy or imaginative power of man, in respect of its own nature, is Magnetic, in attracting the fancies of other men, as we see by those that yawn. A strong Imagination not only changes its own body, but also that of another, by a certain virtue which the similitude of the thing bears to that to be changed, which a strong Imagination moves, as is apparent in the numbness by gnashing of the Teeth, or the rubbing of one piece of Iron against another, which numbs the Teeth. In like manner yawning provokes yawning. In these, and the aforementioned things consist all the secret of Physic. And now Physician set thyself about this matter, and be vigilant, because you have read that Pythagoras told the Philosophers, Be so much the more attentive to his words, by how much the Teacher is concise: for thereby he instructs you that you ought to understand much of secret things, but to say, or write little. Some seem in this to run beyond their bounds, when they imagine they can engrave the description of the Stars upon Gems and Metals, but this is very vain. Superstitious Quacking aught never to cohabit with true and solid Physic. For it is nothing else but the Owl of the Devil, invented for the catching of Souls; but Physic is truly the gift of the great and good God, for the comfort of humane life, by which man is led to contemplate the goodness of his Creator, and to observe the careful regard he takes of him, who by such great store of Medicines hath provided against the variety of calamities that are incident to humane Nature.  
§ 3. Learned men are not ignorant, when they cure by Signets or Charms, that no virtues flow from them, but only from the opinion of the Person. But that opinion withdraws us from the contemplation of the works of God, and teaches us to disdain virtues created by Almighty God, and ascribes Powers to things, which they are not endued with, neither by the supreme Deity, Nature, or Art. Wherefore the Author of lies here easily mixes his poison. I have read of an old Woman, that was miserably afflicted with the Toothache, who earnestly desired a Student in Physic, to give her a Medicinal Spell to hang about her; he being ignorant what to do in this matter, to avoid the old Woman's importunities, wrote in a small piece of Paper, which he folded up in a piece of fine Linen, and hung it about her Neck: the pain immediately ceased. Whensoever she found her Teeth to ache again, she made use again of this Charm, or salutiferous Paper, and never without success; at last meeting with a person averse to these superstitions, he unfolded this mighty Charm, found this Sentence wrote in it, The Devil break your Neck. What I pray could this sentence successfully either act upon, or infuse into the Imagination or Body? God would have Physic accompanied with Piety, and expects himself to be acknowledged, and worshipped in the use of it. Nevertheless, many things lie hid in the bosom of Nature, not to be apprehended by humane sense, which although by reason of our ignorance they seem superstitious and irrational (because their causes are unknown to us), yet are very far from being guilty of that crime. We read of Q. Fabius Maximus, that he was cured of a Quartane Ague, by a great slaughter of his Enemies. From whence many of Ancients superstitiously imagined, that a Quartane Ague was curable only by Pollution. Democritus was of this opinion. But this cure of Fabius certainly happened by a surprise of joy, the squalid juice and Feceses of the Quartane being mollified and dispersed, and not in the least from pollution. In the same manner I think that a persuasion in itself, either by Faith or Credibility, cannot effect any thing, but it causes a sudden motion of the Spirits and Minds, in very soft and tender Natures, by which the blood is carried about by a various Flux, and at once removes the Morbilick causes from the parts aggrieved, by which means the distemper ceases. Here is no Superstition unless superstitious persons create it, by attributing the effect to other causes. So very often there is a more occult virtue in those Annulets that are hung about persons, which growing hot by touching the body, send forth atoms, and little particles and effluviums, when we perceive them not, and infuse into us efficacious Antidotes, which we receive in at the mouth and thro' the skin. Learned Physicians made use of these formerly out of choice, when the Distemper was proof against alteratives and purgatives, for there is a congenite propriety of fellowship and discord between some things, by which they altar themselves without any apparent touch, as Amber attracts Straws, the Magnet Iron. Galen much commended the power of Peony hung up, and the thread wherewith a Viper hath been strangled: He writes that Wolf's Dung hung up is a remedy that gives ease in the Colic, he commends the Jasper, Omphatites, etc. for the same virtue, so we use the liver of a Wolf, the heart of a Hedgehog, the lungs of a Fox, the bone in the heart of a Deer, Swallows, Frogs, the liver of a Goat, Man's Skull, the flesh of a Cuckoo, the liver of a Kite, the ventricle of an Hen, the little Hedge-sparrow. Trallianus recounts many more such like to cure the Falling Sickness, and ease the pain of the Colic: he gives ease in the Gout by such sort of Medicines; by the same Art he cures Quotidian and Quartan Agues, and mitigates the raging pain of the Stone.  
§ 4. I have by often experience observed, that the skin of Snakes being applied to a woman's belly in hard labour causes her speedily to bring forth, (this is to be understood when the Foetus is come to maturity, and in its natural state.) These and many other things have a natural cause, and therefore may be vindicated from Superstition. In ancient times they used Charms-against Hail and against Scalding. Caesar used to secure himself a prosperous Journey by thrice repeating a Charm. I do not deny that tricks of the Devil had formerly some efficacy, but I believe they proceeded from a wicked Author. Our Saviour hath taken away all that power from him, and restored us Captives to liberty. There is something due to Verses, sweet Voices, and Tunes; the internal commotions of the mind are appeased by them: and the blood which affects to run out of its due channel very often, by this pleasant method is restrained from its exorbitant motion, which is the cause of many dangerous diseases; as we daily see happen to persons disturbed with passion. Therefore the Musician Damon being where a Phrygian Piper was playing to some young men that were drunk, and about to act some mad pranks, bid him play a Doric tune, and they immediately desisted from their rude erterprises, because that part of the irrational Soul that is subject to the affections is incited and mitigated by irrational motions. The Cure that is performed by Cunning is equivalent to all Magic can do, for it is a kind of Stratagem in Physic. There was a certain person that thought he was nothing but a Soul, and upon that account refused all food, because, said he, Souls eat not. At last a faithful Physician got a Table to be spread at midnight, and the provisions being brought in by naked men that he knew not, they sat down with great silence. He asked them what they were doing? One in a low murmuring voice answered they were eating. He presently asked what Countrymen they were? answer was made, they were Souls. But, says the sick man, Souls eat not: Another answers, we eat after our own manner, not as men do; he leaping out of bed, said Pray let me partake of your Banquet: This being said he sits down and eats, and was cured of his distemper. Another that supposed he had so great a Nose that it was impossible for him to go through any Gate, as he was asleep an ingenious Physician joins an Ox's gut filled with blood to his Nose; when he awoke he made grievous complaints of the largeness of his Nose; the Physician asked him whether he would permit him to cut it off? extending both his hands, he earnestly begs him to do it: The Physician cuts the gut, and squeezing it hard, squirts the blood into the sick man's eyes, and so throws away the gut. He being struck with this false imagination was freed from his distemper. One that imagined he lived without a Head, was cured by putting Lead on his Head. A woman that fancied she had Frogs in her Belly was cured by giving her a purge, and putting Frogs in her excrement. And in this age some persuade melancholy men that they are bewitched, and cure them by Holy Water, who being sprinkled therewith are restored to their former health.   

CHAP. XII.  
Of some Observations and Examples in this Magnetic Cure.  
§ 1. BY what hath been said before in this short Treatise, although it is not accurately handled, you may see that those Battering Rams leveled against me are not able to overthrow my design of Sympathetick Cure; but that in this way of Cure I may still (make use of Medicines out of the three Kingdoms, but particularly out of the Animal) with a safe Conscience, without breach of Charity towards my Neighbour, infringing the Laws, or any imputation of Superstition. That divine harmony of Parts, by which Parts and Members industriously concur to the mutual assistance of each other when affected, teach and persuade us to this: for like are pleased with, and preserved by their like. Parts taken from Brute Animals are very often subservient to the like parts of our bodies, and are more particular medicinally assisting in this Magnetic Cure beyond all others. Thus the prepared brains of a Hare much comfort and relieve our brains, when they are discomposed, and out of order. The famous Sennertus amongst others. Lib. 1. prax. informs us, that the lungs of a Fox or Calf are very sanative to those troubled with the Ptysick, or any other distemper of the Lungs; even the very Women know that the Bone of a Deersheart is a Sovereign Cordial, and that Cordial Waters are prepared from it. The Dispensatories tell us, that the Ventricle of an Hen is a specific against the weakness of the Ventricle. Practitioners say, the Liver of a Wolf cures all distempers incident to the Liver. It is very well known that the Pizzle of an Hart is a great assistant to those that have an imbecility in generation. But we may expect better success from Medicines prepared from the parts of humane body; in regard nothing can be more consentaneous and agreeable to the parts afflicted. The great lights of Physic (those excellent friends to Nature) understood this, and thought it neither sin nor shame to prepare such sort of Medicines, and to administer them to the sick Sympathetically, or Magnetically. I have followed these as my Guides, in regard a Medicine may be had from a man's own body. They are not preparred from any part of the body but what is the most contemptible part thereof; and these are either from a living or dead body: Those taken from a living body, are either such as Nature designed to be cut off, as the hair, beard and nails; or those which proceed spontaneously from it, as Excrements, or else those which Nature drives out as superfluous, as Spittle, Earwax, Sweat, Milk, women's monthly courses, the Secundine, the Navel-string, the Cawl, Urine, and the Dung; to these may be added, Lice and Worms; as also those things that may be taken away without any hurt or prejudice, as the Seed, Blood and Stone. Those taken from a dead body are, the Skull, the moss of the Skull to which some other things are put in to compose this Sympathetical Unguent, the Skin, Fat, Bones and Flesh; out of which the best Medicines in this Sympathetick Cure are compounded, which indeed are very salutiferous and necessary.  
I will discover some Sympathetical Medicines, which have often been experienced. If a person be afflicted with a constant Fever, and his Life is despaired of, where all other Medicines prove ineffectual, then use this Magnetic cure. Take the morning Urine of the sick Person, and pour it into a Brass or Iron Vessel, to this put the white and yolk of an Egg, which mixing well together let them boil, this done put 'em into a pot, that you can conveniently stop so close, that no air can get in; then put the Pot into an Aunt's nest, digging the pit pretty deep. If the Distemper is mortal, the sick man will soon end his days, but if otherwise, after a very severe fit, he'll immediately find himself perfectly recovered. In the most dangerous Consumption, boil a new laid Egg in the persons Urine, and throw it into a Fishpond, where is plenty of Fish, and the Distemper will gradually decrease: Or make Dough with Meal and the Urine like a Cake, bake it like Bread, and cast it to the Fish and Dogs to be devoured, and the Distemper will daily decrease. I have cured those, that have been intolerably afflicted with the Headache, by putting them into a great Sweat by the Urine, without administering any Medicine inwardly, although the persons have been many miles distant, and this I have performed with good success, especially to persons of the best Quality. I have cured many persons, that were absent of a raging toothache, by mixing my Sympathetick liquor with some blood let out of their gums. I have cured some that were troubled with the bleeding at the nose by the blood that fell from their nostrils, sent to me in a glass or earthen vessel well stopped, and that without opening a vein, or taking any Medicine inwardly. So I have healed up wounds that have lain open a great while, by my Magnetic liquor, though the medicine never touch the wound▪ This Recipe is especially to be observed▪ and very worthy the taking notice of▪ Take Sulphur Vivum, Spirit of Wine rectified, and tartarized, common Salt mix all these very well together, and put them upon humane dung, the mor● new and hot the better, then sprinkle them with lighted coals or ashes, it wi●● work wonderful things; to wit, the posteriors of that person whose ordure it was will be mightily inflamed, and no other part of his body, and although he be many miles distant. This Experiment hath undoubtedly a great effect on the ordure of the person absent as well as present; why may not sweat, vomiting, stool, etc. be caused in Man by certain Medicines applied to the Urine? There is no body will question, that very great sweatings may be raised sympathetical by the Urine. I am not the only person that asserts it. I have the Famous Engelbertus of Engelen a Maestriecht Physician on my side, a person most worthy to be believed, and most industriously studious, and tightly knowing in Metals, whose singular art and dexterity in transmutation all Alchemists admire and reverence; he hath found out a Secret never sufficiently to be admired; who, putting in Horse-shoe nails one half into a liquor invented for that purpose, immediately turns them inro fine Silver: And what is more to be observed, (he says) that those Nails that were straight when they were put into this Philosophical liquor come out crooked. This person, whose truth and reputation are both very great, extremely extols this way of curing by Sympathy, because, being at Rotterdam, by the assistance of Mr Reddeswitz (who communicated this relation to me) he had very great sweats caused sympathetically by his urine; insomuch that this celebrated man, like another Aeson, was restored to a new Nature.  
3. But if I am asked, whether this way of Cure will succeed in all Patients? I answer, as purges, vomits and sudorificks, internally applied, for the most part operate, but sometime have no effect on several bodies, so experience tells us, it sometimes happens in curing by Sympathy.  
4. I might here offer a great many more things of this nature, but it is not expedient to divulge all together; and if we should be more copious in explaining and unfolding many more things of this kind, our little Book would increase, and swell beyond what we designed.  
5. Wherefore, Courteous Reader, be at present contented, and if I shall see that these few are acceptable to you, I will communicate for your service and advantage some wonderful Secrets, such as the World thinks incredible, hitherto concealed either thro' Ignorance or Envy.   

OF MADNESS.  
§ 1. AMongst other things, which render a Physician both famous and beloved, the principal is, that being sent for to the sick, by prescribing Medicines according to Art and Experience, he can accomplish his desired end; which is to reduce the Patient to an healthful state, by expelling the Distemper. For this reason, the best Physic is most absolutely necessary in the Cure of Madness, for they that labour under this distemper are afflicted both in body and mind. Nature instructs us, that one man should be subservient to another, whomsoever he is, for this reason, only because he is a man. All things are made remarkable by their excellency; the Vine for its fruitfulness; Wine for its fine taste; the Hart for its swiftness. Is the question asked, Why labouring cattle have the strongest backs? Because the only proper use to be made of them is to carry burdens. A quick scent is principally necessary for a Dog to tract his game, swiftness to follow them, and courage to seize and fasten on them. It is the most commendable thing, for every one to consider for what he was born. What is Man's particular excellency? REASON. 'Tis by this he excels all other creatures, who are irrational, and consequently are ignorant of its excellent use; by this he imitates God. Perfect Reason is therefore Man's Bonum Proprium, all other things he holds in common with the Brutes. Musonius describing what God was, says, Man only, of all creatures that inhabit the Earth, is the Image of God, and adorned with Godlike Virtues: for there is nothing to be found even amongst the Gods themselves more excellent than Prudence.  

Of the word Mania.  
§ 2. The word had its original from the Mother of the Empusa's. Empusa, otherwise a sort of Hobgoblin or Bugbear, dedicated to Hecate, going on one foot, as its etymology tells us. See the Proverb, More changeable than Empusa. Others derive Mania from the Manii, that is, Fairy's or Mormons: or as the Greek word Μανοσ, which signifies lose or soft, because it immoderately relaxes the mind: or indeed because It pollutes and defiles, for Madmen are sordid and deformed. This much for the name, the definition follows.   

What is it.  
Madness is a daily commotion of the mind, arising from the fiery heat of the Spirits, attended with Audacity and Fierceness, but without a Fever, or madness is when the function of the principal Faculties of the Brain is depraved, accompanied with a raging passion, which is void of a Fever, and proceeds from a fire that heats the brain. I call it depraved, because it divests a man of the use of his understanding and reason, hurrying him on to vain thoughts, and absurd discourse, and precipitating him to wicked actions. I also added Anger, to discriminate it from Melancholy, which is attended with Fear, and all things appear full of Sorrow; but here an ungovernable rage rules, and that not without an angry restlessness. They err therefore that imagine all Melancholy to be Madness, for they do not only differ in the bare symptoms, but in the very essence. I subjoined, that Madness proceeds from the fire that heats the brains, for the very essence of this affection consists in heat, whose offsprings are anger and tumultuous rage, as cold is the cause of fear and sorrow. Lastly, without a Fever, by this it is distinguishable from a Frenzy. This Aretaeus also testifies, who asserts it in the whole to be a diuturnal alienation of the mind free of a Fever. For, says he, Wine inflames the mind, and by Drunkenness makes men delirious, but this is soon raised and soon over, but Rage is permanent. Although (says he) it may happen that Madness may be attended with a Fever, but yet it is none of its symptom; that is, it doth not proceed from that particular distemper of the brain, but was some former Fever; but in a Frenzy it is secondary, and a symptom of it: for the Fever follows the inflammation from which the Frenzy arises.   

The different Kind's of Madness.  
§ 3. By Madness, or Distraction, I would here be understood to mean every great delirium that is not accompanied with a Fever; but without it, seizeth on a man, and turns him raving. But we every day see this happens after a different manner: for some Mad men are fierce and bold, and fall upon every one they meet, and are endued with a prodigious strength, and do a great deal of mischief unless they are chained fast; which sort of Madness is properly termed Mania. Others, on the contrary, are timorous and sorrowful, and shun the company of men; which sort of Madness is distinguished by the name of Melancholy. Others labour under a burning Fever, of which Madness is the constant companion; their distemper the Greeks call Frenzy. For although at the beginning of the distemper the persons affected may sometimes seem to return to the right use of their senses, yet their minds are perplexed with various thoughts. I intent to treat of each of these kinds very briefly. I have before shown what Mania is: These are the signs to know it by.  
The person thus distempered is fierce, unruly, of a cruel countenance, and will tear all his own clothes, without, he is bound fast. He is more raging at one time than another, according to to the increase or decrease of the Moon that governs his brain.   

Of Melancholy Madness.  
§ 4. Melancholy is a Delirium, without a Fever, attended with fear and sorrow. In this Definition Delirium is the Genus; which is common to it with Frenzy and Madness; but in the other parts it is distinguished from them, because Frenzy hath a fever, and Madness is without fear and sorrow. The part affected is the brain, as is manifest by its imperfect actions. The imagination is many ways depraved, yet nevertheless so, That the number of fools should be infinite▪ Wherefore let the Physician consider, from what humour of the body the Melancholy itself had its original: if from a sanguine humour, the signs of it are such as these; redness in the face and eyes; heat appearing in the parts near the head; largeness and fullness of the Veins; much laughter; which is one of the principal signs, proving that Melancholy proceeds by the adustion of the blood. But if none of these signs appear, or but remissly, show themselves together with fury, fierceness and a raging confidence, than we must conclude that this Melancholy proceeds from the adustion of the Choler. But if neither of these are perceived, but rather that cold predominates in the whole body, accompanied with fear and sorrow, the complaints of that patient will soon discover, that his Melancholy arises from the adustion of the Natural Melancholy. But it will not be useless, first to show the common signs, and afterwards descend to the particular. The common signs are, fear, sorrow, hatred and aversion to humane society.   

The Signs of Melancholy.  
§ 5. The conceits and imaginations of Melancholy persons are very various. Some have imagined themselves to be earthen vessels; others that they were brute Animals; others desire death, which they very often procure for themselves; and, which is very much to be wondered at, at the same time are much terrified at and afraid of it. Some, imitating of Democritus, always laugh; others, like Heraclitus, are in perpetual mourning. There are those also that fancy themselves divinely inspired, and believe they can predict things to come. But it would be too tedious to recite all their wild fancies in this short Treatise, and much more too long to show all their causes; this being a thing of that nature that is accounted amongst impossibilities; but if any person pleases to exercise himself in this contemplation, he shall have my free leave for it; but on this condition, that he Philosophically explain himself: for Example sake, let him demonstrate that Dryness was the cause that made the person believe himself to be an earthen vessel, and that Levity was that which induced another to believe that he had no head, to cure which an Hat of Lead was made use of, the weight whereof soon made him understand that he was not headless. But let us proceed to the particular marks: Those persons whose whole constitutions are affected with Melancholy are attended with these symptoms: they are slender, lean, have broad Veins, are hairy, nasty, rough, black, sometimes red, but never yellow; then they appear melancholy in all circumstances, either by reason of their own natural constitution, or on account of want of sleep, cares, anger, sorrow, their former diet, which might burn up the blood, and convert it to Melancholy. hypocondriac Melancholy is thus known; you'll first observe all the symptoms of a bad stomach, Flatus, gurgulations, crudities, acid belchings, a dryness of the belly, and a levity perceived by the belching, and that the distempered person shall be apprehensive of all the uneasinesses that attend the hypocondriac. The reason of this sorrow and fear is, the cloudiness of the Brain and Animal Spirits, which of their own nature ought to be clear. I will demonstrate it by this example; for if external darkness occasions fear and sorrow, will not that which is internal more effectually cause them? But perhaps you will say, are not fear and sorrow passions of the Heart, why then do you place their causes in the Brain? I answer, The aforementioned passions have their original from the opinion of evil; but when the spirit is dark and cloudy, it will deprave the imagination, so as to raise in us an opinion of present and future evil, and on this account it affects us with fear and sorrow.   

The Cause of Madness.  
§ 6. As for what belongs to the finding out the Cause of these distractions, there was never person yet that could please himself, much less any body else. The Ancients were of opinion, that Madness did proceed from an Idiopathia, by an immoderate heat, the Brain being burnt by the Summer Sun, or Medicines burning with extraordinary heat being applied to the head, or by the excessive use of Spices and strong Wines But this often arises from the depravity of the Matter itself. And this Matter is hot: for it is either the Blood, Yellow Choler, or burned putrid Melancholy. Fernelius asserts, that Madness proceeds from hot blood. Madness is said to proceed from Choler, and that for the most part burnt. When heat without a Fever shall come to that immoderate height that it shall burn the juice, by which means rapid flames are driven about; so, that what is fluid in the juices, is converted into foul soot, and burns the rest into black feces. Hence arise foul spirits, and according to the sierceness of the flame, so is the raving more or less: for Choler, of what sort soever it is, by its sharp power doth enrage men. The provocations of yellow burnt Choler are very sharp. Wherefore in regard Madness doth arise from the vicious juices, they can be no other than biting juices; and of this sort only are yellow and black Choler. Neither can it come from Melancholy, unless it is defiled with some putrid matter, or roasted by a sharpness, which gives it a malignant acrimony. Therefore Phlegm is not any way accessary to it. Briefly then to run over these matters, Madness owes its original, either from an intemperate heat of the brain without matter, or from matter extremely burnt, that is, hot Blood, yellow Choler roasted, or not duly boiled, or putrid or burnt Melancholy. Hypocrates says that Madness rages most in Autumn, and seizes upon a great many. It may be answered, that it is for this reason, that in Autumn that sharp Choler is suppressed that grew in the Dog days; but it corrupts by the power of colder weather: for sometimes it turns putrid without adustion, as is most evident in a quartane Fever.  
Frenzy, Madness, and Melancholy differ, by reason they proceed from different causes, as I have shown before. Thus they may be discriminated: A Frenzy is attended with a vehement Fever, and soon destroys a man, but Madness is void of a Fever, and may continue a long time. Melancholy is different from both, being quiet, free from raving pride, though oftentimes it may break out into Madness, and turns fear into audacity. The matter of Melancholy is cold. I now proceed to the common differences. It is indeed a very great malady, but yet not incurable, though not without great hazard, the least degree of Madness being very unsafe. Paracelsus and others attribute the chief cause of Madness and Rage, to certain Spirits in Nature that wander about, which he calls Phantasms; and says that they are neither celestial, nor infernal, yet invisible; and follow men about like dogs, and insinuate themselves into the minds of men of too copious fancies, and make them distracted. We shall pass by these notions, in regard they exceed our apprehension, and would rather with others be content to be ignorant of the real cause, than to run the hazard of being mad ourselves, by endeavouring after inquiries beyond our abilities. It is very probable then, that something supernatural is the cause of Madness: for it is impossible that by nature, an humane body, for the most part consisting of an icy substance, should endure the most severe cold of the winter without being frozen, or so much as growing torpid; but Mad men are not affected with any such matter, but will lie along day and night naked upon the coldest Marble without any harm, and if you touch them shall feel them warm; and yet we see Animals that are accustomed to the cold, and fortified against it with thick hairy Skins or close Feathers, cannot endure so much cold without prejudice, but require warm Stables; Birds either hid themselves, or retire into warmer Countries; the wild beasts hid themselves in Dens and Caves; Water freezes into Ice, Bread, Eggs, Apples, and Flesh frieze so very hard that you cannot cut them, and nothing hardly is proof against frost but igneous Spirits, as Spirit of Wine, Nitre, Vitriol, Salt, Urine, etc. We also read in the Evangelists of many distempers that proceeded from Spirits, as that Lunatic, Mark 19 That was sorely afflicted, and falling often into the water and fire, his distemper was occasioned by a Spirit within him, which our Saviour calls a dumb and deaf Spirit, and Luke 11. he cast a Spirit out of the dumb man; Luke 13. mention is made of a Woman that had a spirit of infirmity for eighteen years, that had bowed her down that she could not stand strait. Why may not diseases proceed from divers Spirits now in our days, and so be partakers of the same original. I now go on to the Signs of the Causes.  
§ 7. From an intemperate heat, void of matter; if this be the case, the delirious person will be like one drunk and out of their wits, and the delirium will be continual, without remission, and it will increase by little and little, so that there will appear no evident cause that occasioned it. If it proceed from yellow Choler not burnt, it seizes all on a sudden, attended with mighty bragging, without sleep, and they ll be very studious to do mischief; they are thoughtful and diligent: for the Choler is movable. There are many afflicted with this sort of Madness. They are in a continual restlessness, by reason of their variety of opinions, occasioned by the wand'ring images that are in their minds, whence comes their rambling talk from the swelling juice. They are watchful. The worst sort of Madness proceeds from yellow burnt Choler: These are always prompt to cruel actions, full of Pride, making a great noise, cruel and rash: But if it proceed from Melancholy defiled by putrid matter, not burnt, they are angry, and break out into rage, with tears and silence. But if from burnt Melancholy, than they are very angry, and will fall upon persons silently with cruel rage, and when once they begin to talk, never leave off. These are very mischievous, but not so raging as those whose distemper proceeds from Choler. After we have by these signs discovered the Causes of Madness, let us now show by what Remedies it may be relieved. And here indeed is occasion for a Physician of sound judgement: for Remedies ought speedily to be applied to these Madmen, lest the distemper grow too obstinate.   

The particular Cure of Madness.  
§ 8. This is the true way to cure Madness. Give a Vomit, prepared especially out of the Mineral Kingdom. Aqua Benedicta is commended, but its virtue in this distemper is not very great. After the Vomit let the Patient for some days take a decoction of Herbs that are attractive and comforting to the Brain, and let it be made without any other addition. Let him by no means have Wine Capital Lixiviums are very prejudicial because they close up the pores, and so increase the internal heat beyond it● just due. This being done, then bleed▪ In doing of which, consider if the body be full every where: If so, open the common Vein, and let out 5 ounces of blood After bleeding the Patient should take my comforting Bolus, which by degrees will make him sweat. This evacuation being done, let him rest three days without taking any Physic. The three days being over, evacuating Medicines should be given for some days. Then I recommend my incomparable Drink for Madmen; nay, indeed for all Deliriums, be they of what sort soever. It ought diligently to be observed from the beginning of the cure, that in regard the matter always rises upward, to apply reducing Medicines. The Drink beforementioned is very necessary in all sorts of Melancholy; nay, in the very Epilepsy; and in short, the whole cure, in all Deliriums, Melancholy and Epilepsy, is performed by this Drink Practisers have many Remedies, as well internal as external. Some, as the last refuge in this Distemper, when other means fail, have recourse to applying a strong Caustick to the Head between the Crown and Sagittary Sutures▪ leaving it on till it eat so deep that it looks like an open mouth. Then open the Skull with a Trepan, and let the place be open for a month. This being done, they say the Patient will be cured of his Madness. After this close up and heal the wound according to art. But this method of Cure looks more like an Executioner than an ingenious Physician.  
§ 9 By the Blessing of God I have cured above eleven persons of Madness in this City of Culemburg, besides what I have done elsewhere. Anno 1694. in May, a very honourable Matron of Culemburg, above fifty years of age, (whose name, upon account of the modesty and prudence that ought to belong to a Physician, I forbear) a person of extraordinary modesty and courtesy towards all, fell into a desperate Jaundice, after into a Catharral Fever, and so at last was taken mad; she raved day and night, and continued to roar so loud, that it was impossible to procure her any sleep I administered some Narcotick Medicines prepared of Opium, but without any effect. Afterwards I gave her restoring Medicines, evacuating Choler, and comforting the Brain, and those furious spirits began to diminish; then she took my most successful Drink against Madness for eight weeks. When she had drank all the Drink, her Choler being purged, and her Body strengthened, she was entirely freed from any symptoms of Madness, and continued all the days of her life in good health, and in her right senses.  
§ 10 One S. L. a man of forty six years old, being of a sanguine melancholic● temper, formerly an Assistant to the Judges of this City, handsome, of tall stature, not observing rules of Diet, but rather indulging his Appetite; he loved Meat partly hot, and such as increased Choler, partly windy; he drank a great deal of Stolen Beer, and abundance of Wine. From this he began to be afflicted in his Brain, so that for some months he did not say any thing that was rational. In tract of time he fell mad. He had for nine years in his own family a person that was reputed infallible for the cure of Madness. Anno 94, upon account of some ill affairs returning home he began to break every thing that lay in his way, and look very terribly upon all those he met in the house; they secured him, for if he could have got a Knife or Sword, he would have murdered every body. His Wife asked my advice, what was requisite to be done in this affair: I ordered him my Medicines, that have been often approved against this distemper. After three months he began to be calm and composed. And though he was not entirely restored to the perfect use of his Reason, yet he is now so well recovered, that at this time he uses an Axe, Saw, a Knife, and other instruments, without hurting himself or any body else.  
§ 11. Michael Dollo, a young man of twenty four years: Mad by name and omen, being of a sanguine melancholic temperament, was a Servant to the most serene Princess of Waldeck; he was delirious from his Childhood. At last, in june 96, he imagined himself to be some great Nobleman, afterwards a Prophet; then followed a most deplorable Madness. When he was in these fits, he was forced to be chained Hand and Foot, or else he had murdered himself and those about him. By the command of the Princess I administered Medicines proper on this occasion. After he had taken them for a Month in his common Drink, he was so well as to be unchained. He lived very composed for a year, and then died very quietly.  
§ 12. The same year one D. T. a Citizen of fifty years old, living in the New City of Culemburg, of a Melancholic Phlegmetick temper, a person otherwise very honest and modest, was much troubled with the palpitation of the Heart, afterwards with a Syncope, and at last with Madness. I was sent for to him in that sad condition, to relieve him from that misery. At first I gave him Laxatives, because he was bound, than I gave him my other Medicines in order. At last, after five weeks, he recovered, and lives very sedately, does his business, but has not so good a judgement as he had before.  
§ 13. In the year 1697, Marry Bouters, of a Sanguine Phlegmetick temper, otherwise a diligent and Industrious woman, falling very sick in May, at last became Mad; other Physicians being made use of before, I also was sent for. After I had used my means, at five week's end she was very well, and enjoys the right use of her reason as before, to this very time.  
§ 14. In March 1698, D. of E. a very worthy Gentlewoman in the County of Waldeck, was▪ vehemently afflicted with Madness for some months, so that four strong men could scarcely hold her. At the beginning of night I gave her my resolving Tincture. After she had taken the Tincture she was very quiet; then I administered the other Medicines according to order and prescription: in a month's time she took leave of Physic, and now is, and always continues free from any sign of Madness.  
§ 15. The same year in june, ANNA CARLS, thirty six years old, had a most excessive pain in her Head and Heartstrings, by reason of the retention of her Menstruums; in a month's time she fell melancholy, and that was followed by Madness. The Magistrate of the place considered what was best to be done, and in regard she was a poor woman, he sent for me to assist her. This Madness in a short time by diligent care was cured; in two months' time, by God's blessing on the Medicines she recovered, and now continues well in the right use of her reason.  
In August 1698, Mary N. of a Sanguine Phlegmetick temper, about twenty four years old, coming off a Journey, had a continual Fever, the Fever ceasing, she was troubled with a great pain in the head. She was mad for some days, and upon that account endured severe tortures, day and night, she had a very stern countenance, and was stark mad for four weeks. When I was sent for to her, I gave her my common medicines against Madness. In a month she recovered, and is now sound and strong, and every way in her right senses. I have omitted a great many examples of the curing of Madness, that I might not seem long and tiresome to my Readers. So, friendly Readers, enjoy these at present, and in a little time expect more: So farewell.  
Orandum est ut sit Mens in sana in corpore sano.    

THE APPENDIX.  

Whether a Cure may be performed by Sympathy.  
IT would be time very ill spent to inquire into the causes of any thing, whether intrinsical or extrinsical, before we can demonstrate that the thing itself doth really exist. Wherefore the Learned being to treat of any Art or Science, before they explain what it is, and to what use it is subservient, have always used first to examine into the reality or possibility of its existence, so that the existence being proved, it may serve for a foundation for the subsequent discourse. Which method we designing here to observe, do first assert, that in regard Sympathy is a kind of common affection, by which different things concur to the same action, and tend to accomplish the same end, so that the patiented doth freely admit of the action of the Agent, and the Agent by the proper impulse of its own Nature performs its action on a proper Patient, there is no doubt but very many things come to pass in the world, by the way of sympathy.  
But to say nothing of the first, second, and other qualities of the Elements, to wit, of those the most secret reason of whose actions is evident to our eyes and understanding, and mutually act and re-act, suffer and re-suffer, in an apparent manner, it is the common received opinion of almost all, that those things are only said to act by sympathy or antipathy, which have a reciprocal communication, for each others mutual preservation or destruction, by an occult reason and quality far different from those that are elementary, which sort of action was therefore commonly supposed to proceed from the whole substance, and so to surpass human understanding. For the better treating of the Causes of Sympathy and Antipathy, it will be necessary to say something of the first qualities: and to avoid confusion in a matter of this difficulty, I will first shortly and succinctly lay down the opinions of the most accurate Philosophers upon this subject, that I may not longer detain my candid Reader. And, 1. They say, to find out all qualities in due order and method, it will be necessary to consider in mixed bodies, the Substance itself, the mode of the Substance, and the Accidents. 2. They say, that Substance is twofold Total, the very Physical Entity itself, Partial, that is, Matter and Form. 3. They say, Matter may be considered as it is a pure power, simply indifferent to receive all Forms, or as it is the first Elementary Matter, which is, Fiery, Airy, Watery, and Earthy. 4. They say, the Mode of Substance is twofold, one of the Substance of the whole Physical Entity, as Subsistence, Existence and Union; the other, they say, is the Mode of the Substance of the first Matter only, not as it is a pure Power, but as it is stamped from the precise Elementary Form in it. 5. They say, Accidents that arise from mixed Bodies, some are produced from the Form, as it is mixed, others as it is living, others from the Form of it▪ neither as mixed or living, but as it is the Form of it specifically such. 6. They say, those things that are produced from the Form as it is mixed, are produced from it as it contains the Elements virtually and eminently, as the four first qualities, Heat, Cold, Moisture, Dryness; and the second qualities which proceed from their intervention: Those that proceed from Heat, are the qualities of opening, rarifying, attenuating, separation, etc. Those that proceed from Cold, are thickening, repelling, condensing, etc. Those that proceed from Moisture, softening, and relaxation; and from Dryness, hardening, etc. 7. Accidents that are produced from the Form, as it is living, are the Faculties that operate under some determinate degree of life, either vegetative, sensitive, or rational. 8. Those that follow, and are produced from the Form, neither as it is mixed or living, but as it is specifically such, are neither the first qualities, nor those that proceed from their intervention, nor Powers contained under any determinate degree of life, (otherwise every mixed and living thing would possess them) as the Anti-epileptick power in the Peony, the attraction of Iron in the Magnet, etc. But from the force and power of the Form, as it is precisely such; for the particular Mode of a Substance, is specifically determined by the Form to its due and fit qualities, so that although the Form doth give Form to the Matter according to other Modes of Substance, it does not produce in it such a quality, as is evident in Rhubarb, whose smaller parts have a laxative virtue, and the thicker are restringent. Mastic in one part is solutive, so some Animals in one part carry Poison, in another an Antidote. It is to be observed, that the affections that proceed from a faculty that arises from the Form of a thing, as it is specifically such are accounted wonderful, because their cause is not evident, as others are, and likewise because they work no change on any external sense, as other affections are determined by the whole Substance, because they proceed from a Form totally determined by the Matter, as the Power of the Magnet, etc. are not called occult; as if we were wholly ignorant of their nature, but because they are not perceived by the external sense. These are indeed fine and specious words, but stand upon a weak foundation, fabulous Peripateticism; and if a storm should attack them, they would without doubt perish under their own Rubbish. And sirst, supposing all Bodies to be mixed, and to be composed of a collection of the Elements, they offer the greatest violence to experience and right reason, in regard Bodies, which are supposed to be mixed, are only the product of water impregnated with ferment, as I have plainly demonstrated before in the beginning of this Treatise, by evident Examples. And in regard a Nonentity can have no passions, how can qualities arise from the Form of a mixed that no where exists; but admitting this, how will those qualities, which they call the first, come by their original, to wit, Heat, Cold, Moisture, Dryness, which they produced immediately, as it were out of the bosom of a mixed; for those qualities equally belong to all things, and not only to the first Elements, as they pretend, because all Bodies, and all Air, Water and Earth, are capable of receiving heat or cold, etc. their Substance remaining unchanged; nay, even Fire itself may have greater or lesser degrees of Heat, and the beams of the Sun are in themselves wet and dry, and receive it not from Fire. But the reason of that consequence is, say they, because mixts have those qualities as they contain the Elements, either formally, as some assert, or virtually and eminently, as others, which in mixts are reduced into act, by the advention of the form of the mixed; and moreover, if those qualities were called the first, because they exist in the first Bodies, the Elements; then also gravity and levity, which are called moving qualities, would also be first qualities, because they are also in the Elements. For gravity and levity are equally indifferent, with respect to heat or cold, and many things are light or heavy, in which not even potential heat or cold can be perceived, but if graulty and levity did proceed from heat or cold, etc. then those things would be lightest that participated most of Fire, the contrary whereof is manifested in red hot Iron, heated Stones, etc. because the fire doth not make them in the least lighter, and so the Earth should be heavier than Gold, Tin, Copper, etc. which according to their suppositions, being mixed bodies, have more fire in them, as was said before. Neither do gravity and levity proceed from them mediately, to wit, by the mediation of rarity and density; for then Oil being thicker would not be lighter than Water, and oily substances would not swim upon the Water, etc. And if those first qualities (as they call them) do not rise from those things which are commonly called the Elements, from whence will this suppositious Offspring of theirs deduce its pedigree, that is, these second qualities, which they will have to proceed from the intervention of the first, which is impossible to prove, although we should grant that heat and cold, etc. were the first qualities, and do primarily exist in the first bodies. For if they proceeded from the first qualities, we could by them give an exact judgement of those first qualities, which I will show to be simply impossible, by an example. We can give no judgement concerning the first qualities from colours; for almost all Herbs, though very different in their own natures, are of a green colour. Whiteness is in the cold Snow and hot Arsenic, also in the Flower of a white Poppy, and the Flower of Galangals, and there is a milky juice in hot Wood-spurge and in cold Succory and Lettuce. 2. Neither can we make any judgement of the qualities from taste; for bitter Opium cools, and Camphire has a taste like hot Pepper, the juice of Poppies, refrigerates Acids, as Vinegar, Oil of Sulphur, of Vitriol, juice of Barberies, etc. heat, for they dissolve Coral, Stones, Pearls, and Shells, and dissolution and penetration are the Actions of Heat. 3. Nor can we make any better judgement of these first qualities from Scents. For first, man of all Animals has the worst smell, and many things that smell strong are cold, as Camphire, Opium, Hemlock, etc. and many things that have scent are hot, as Arsenic, Mercury, Verdigrease, Cantharideses, etc. Lastly, no judgement can be given of the first qualities, from thickness, softness, hardness, subtlety, dryness, lubricity, friability, and roughness; for there is none of them that proceed more from cold than heat, as is evident from experience; for many thick things are hot and many cold, and so of the rest. But also the qualities of the third rank, which they call occult, cannot proceed from the figuration of Matter, by the form from the mixture of the Elements, although we should grant mixture, the figure of the form of fire would only produce heat, of water moisture, etc. and so they cannot any way produce occult qualities; for they themselves grant they do not proceed from the first qualities; for example, The Anti-epileptical virtue is in the Peony, because its form is pre-determined from the precise form of the Elements, that is, either from the form of the Earth, Water, or Fire, etc. or from the mixture of two, three, etc. But this cannot by no means be from the reason before laid down, to wit, the power of opening in the thinner parts of Rhubarb, as it consists of such parts, nor of binding in the thicker parts, and in Mastic: for then all close and thick things would lay just claim to this propriety; and on the other side the thinner, which is contrary to experience. And forasmuch as they say, that qualities are not called occult, because they not sufficiently are known to us, but because they are not perceived by the external senses, as others are, either Sight is not an external sense as well as Taste, or if it be, the curve attraction of the Iron by the Magnet, which the sight clearly discerns, is more occult than moisture in the Water, or heat in the Fire, and Sun which is perceived by the feeling. And in regard no body yet was ever capable to demonstrate, why Fire is hot or Water moist, any more than why the Magnet draws Iron, etc. then either all those qualities are occult, or none. For if the first qualities, that are more intermediately subject to our senses, are not more known than the occult, much less the second that arise from them; besides, what things soever flow from one and the same principle, one of them cannot be said to he more occult, and the other less, but all those qualities proceed from one and the same principle, therefore, etc. There is nothing in what is compounded, but Matter Form and Ferment; but form is one and the same in all things (Man only excepted) therefore different qualities cannot proceed from it: Matter is one and the same in all, (to wit) Water, and for the same reason cannot be the root and fountain of so many divers qualities; therefore smells, tastes, colours, proportions, and different figures proceed from ferment as from their original; so also, attractive, repulsive, sympathetical and antipathetical power proceed from it, or from nothing; for Water, before it was fermented, had neither taste, smell or colour, nor endued with so many different proportions, nor purgative, deleterious, or antidotal, cephalick, splenetic, hepatick or arthritical, etc. but according to the diversity of the ferments to which it is united it is capable of receiving myriads of signatures; by this it becomes a Metal, in Gold yellow, in Silver white, in Vermilion it is red, in Vitriol green or blue: elsewhere it becomes a Plant, in Rue of a green colour, with a sad coloured Flower▪ it is bitter, with a nauseous scent, and has a quality of expelling poison, with an antipathy to Coleworts. Then it is an animal in the Tarantula, of a dusky colour, like a Spider, of an hurtful quality to man, etc. but particularly to trace out how ferment by sporting is capable of producing so many signatures and proprieties, is not my present design. These things therefore being premised, let us proceed to the original of forms, which is so obscure and unknown, that the whole doctrine of Sympathy and Antipathy hath hitherto remained quite uncultivated, but that truth may (if it be possible) shine in these abstruse mysteries, I have thought convenient to examine all the most celebrated opinions, and see which of them will best explain the Phoenomena's of Nature, and at last to lay down my own opinion concerning Forms. The first than is, the opinion of the Peripatetics, asserting, that there is a substantial form in sensitives and vegetables, which, with Matter, doth make up the Compound. These Forms, they say, are immaterial and incorporeal, and are not composed of Matter, as an essential part; yet, that they are material in as much as they depend on Matter, in esse, fieri & operari, but they do not understand what they say; for if they are material, they cannot either be subject to generation or corruption; for Matter is neither generated, etc. neither can they inform Matter, for then the same thing would inform itself; if immaterial, than they will not be subject to corruption, and consequently not to generation. Nothing can be produced from nothing; but Forms have nothing but Matter or its accidents to arise from; but (according to their own confession) they do not proceed from Matter a from an essential part, therefore they must proceed from its accidents, or from nothing; but it cannot be from its accidents, for then accidents would not only produce a form but create it. Moreover, form would not be a principle, in regard it was produced from something else. They say the form is produced from nothing of its own, not nothing of its subject; but this distinction will not remove the difficulty, in regard they will not allow it to be made from a subject, that is, from Matter, as an essential part, therefore it is yet essentially produced from nothing. If the form were produced out of the power of the matter, it either would exist Matter, or not; not the latter, (because as was said before) it is produced of nothing; if the former, its existence will be either physical or metaphysical; not physical, because Matter is pure power, and a physical existence is act: if it be only metaphysical, as they distinguish, how would Form receive a physical existence from Matter, when no body doubts that it itself hath none. Another opinion is, that of the Epicureans, who in regard they saw that Aristotle's opinion could not well be defended, and substantial Forms seeming unaccountable to them, denied that there were any such thing, and had recourse to Atoms for the constitution and generation of a Natural Body, saying, that there were two principles of concrete Bodies, Atoms and Vacuum, the existence of Atoms and the things composed of them, considering how much was added every hour to those things which grow slowly, and how much those things diminished which were in a decaying state; as in the nourishment of Vegetables and Animals, and in insensible decreasings; in the mean while not observing that Branches, Leaves, Flowers, Fruits and Seeds every year become Trees, that if every thing were exactly weighed, we must allow that every hour they require several ounces of nutriment. The same thing also happens in the nourishment of Animals; if the quantity of the meat and drink that is received in be compared with the excrement; (and besides the trunk of Trees every year grows larger, besides what leaves, etc. grow) those that are of opinion that they require indivisible Atoms, and that the matter cannot be performed any other way, are confuted by the testimony of the senses, in regard nothing, as was proved before, is required to the nutrition of Vegetables besides water. Besides, they say those Atoms are indivisible, and altogether of the same nature, on account of the identity of their matter, whence there can be no disparity. Besides, they say, they are endued with magnitude, figure, gravity, etc. and that one is greater and heavier than another; and that they have different figures, to wit, spherical, cubical, etc. this is a very difficult matter to be believed. But if it be enquired, how this can be demonstrated, that they have different figures, in regard Atoms cannot be felt, and that concrete bodies do receive figures and proportions from the forms by ferment, as was said before, and not from those Atoms that have no Existence. Lastly, they assert that Atoms, which cannot be divided have no Vacuum in them, but that all concrete Bodies, as they are harder or softer, have more or less of Vacuity. For they say, that Fire, Forms, Spirit, the Souls of Brutes, the effluviums of the Magnet, of Amber, etc. are made of the flower of Matter, of more subtle Atoms than other Bodies are composed of. Hence it follows, that Bodies, by how much the more compact and hard they are, and have more matter, by so much the more active they are: Spirits, forms, etc. because they have much Vacuum are less active, because a Vacuum is nothing, and nothing cannot be attractive; besides, the same thing would give a form to itself, for rarity and density do make no specifical difference, and if the animal spirits in Brutes should perceive all things (for they do not distinguish them from the soul, and that from temperament) the like would be perceived by itself, that is, the more subtle Atoms, which are the Soul, would perceive other sensibles, and less subtle Atoms. Lastly, they say that all things are generated by the conjunction of Atoms, and to be destroyed and ruined by their separation; and that all the properties of Nature have their original, and are explained by the various ways of their agitation, conjunction, separation and disposition, and are moved by their own innate gravity, adscribing general proprieties to them, to wit, magnitude, figure, identity of substance, gravity, and also specifical proprieties, as are the different species of Figures, smoothness, sharpness, angularity, roughness, bluntness, rotundity, and these they say are congenite proprieties, and exist in their subjects as they are such. Then they ascribe to 'em proprieties that inhere or may be separated from their subjects, and only inhere in 'em as they concur to the generation or corruption of concrets, as concursion, position, connexion, order and number. In the first place, I ask if magnitude, figure, and general and specifical proprieties, as are the species of Figures, round, oblong, orbicular, etc. if they concur and are joined together will ever generate any other qualities different from themselves? For Magnitude, Gravity, different Figures, as plainness, Angularity, etc. do produce different dimensions, according to longitude and latitude and profoundity, but will never produce Smells, Tastes, Colours, or other qualities, either manifest or occult. For qualities generate other qualities like themselves, and no other, as heat in its own nature can only produce heat; so different pieces of Figures joined or separated, produce diversity of Figures, and nothing else beside. This is the Opinion of some Physicians, that in every Compound there is a Form, and that it is distinguished according to the different degrees of things. In such thick mists as this is, I ought (Candid Reader) to use philosophical liberty, and deliver my opinion amongst the rest, for the confirmation of sympathetical Cure, I must beg leave to repeat some things about Ferment, namely, that there is something always coevous and concreated, that prepares Matter to receive its last perfection by its union to the Form, and is not produced out of the power or dispositions of the Matter, and is neither created anew, or can be annihilated of its own accord. That I may not be without witness, I will produce some Examples: The Spittle of a Mad Dog being forced into the Flesh by biting, makes Men, Oxen, Sheep, Dogs, Horses, etc. run mad, and use the actions, and have the qualities of Dogs, as biting, and fearing the Water. So those that drink the Blood, or eat the Brains of a Cat will have their qualities. The sting of the Tarantula will make both Men and Brutes like Tarantula's, restless, and in constant motion. Those that drink the blood of wild Beasts will be of a savage temper. The biting of an Asp, besides other bad symptoms, will cause the a●sticulations of that creature, as frequent gaping, the turning of the body and members, etc. The flesh of lascivious animals, as Sparrows. Sthinci, etc. create lechery in those that eat them. These things being laid down, I say first, When the sensitive soul of man (for this venom doth not affect the immortal and rational soul, at least not immediately) or a brute that happens to be bit, wounded, or to eat, as is said before, has the same operations as the mad Dog, Tarantula, Cat, Asp, Wolf, etc. and the vital operations are not only changed, but the natural also, as may be seen in the urine of those that are afraid of water; we must either own that they have two forms, to wit, the form of a Dog, an Ox, etc. or else that it is the soul of a Dog, etc. from whence these operations proceed, and so we must judge of the rest, or else we must allow the operations of the mad Dog do not proceed from his form, but may equally proceed from the form of the Ox, the Horse, the Sheep, etc. We must also allow that the form of the mad Dog is not in his spittle, nor by that can be transplanted: We must own also, that Oxen, Horses, etc. that are bitten have their own form; and as the soul of the Dog is not in his spittle, so neither is that of the Tarantula in its poison, etc. otherwise there would be no need of seed, or diversity of sexes for generation, which is absurd, although all things were Ex Traduce; the natural consequence than is (in regard the operations that are in the Ox, Horse, etc. bit by the mad Dog are altogether the same operations of the mad Dog himself, (and so of the other examples) that the soul of the mad Dog, Tarantula, etc. is not capable of being transplanted by biting or wounding; for if that were possible, then there would be two souls together at once in every part of the body, and other absurdities; that the souls of brutes are altogether the same, neither are they to be distinguished specifically of themselves, and in their own nature; but all the difference arises from the accession of different ferments. This is very evident in Vegetatives, for wholesome herbs, if they grow near the holes of Serpents, have the same power as the Serpent's poison; so Wine will have a laxative power from Mercury, and their forms shall remain entire and unchanged: There may innumerable examples be produced for the distinction of ferments. Therefore ferments make the form of things very ductile, and operations are diversified according to the diversity of the ferment. Thus the Sun hardens mud, and softens wax, and appears through a window painted of divers colours, sometimes red, then blue, yellow, green and black. But in regard in Animals, Vegetables, and their effects, and in dry bones, in all things and in all places in the world where ferment is, there is a form. For there is nothing so dead which doth not partake of some sense of life, and consequently of form: nor there any place of the world where the operations of the soul are not perceived, by vegetation, nutrition, evident or obscure sense. In regard then that nothing which seems to be altogether dead acts, The Action doth not wholly proceed from the ferment, but from the form by ferment in matter. Whence it follows, that there are as many degrees of participation of form as there are degrees of things that receive form, not that form in itself hath any degrees, for it is no accident; but on account of the greater or lesser perfection of things, as they are disposed by ferments, its operations appear sometimes more bright, sometimes more obscure; for all things which for a long time are not altogether destitute of their ferment, are in some measure capable of form, as may be observed in some things which seem quite dead, yet they have real life, and produce their like in specie, as Radishes cut in little pieces and put into the ground will yield Radishes, etc. Also incontradictable experience tells us, that those things have very strong sense and imagination which seem dead. And in regard every thing loves itself, and every part affects to be joined to its whole, that part of ferment received in the Philtre, etc. affects to be joined with man; whence it comes to pass, that it carries away the soul of the receiver (as it were) so that the soul of both operate the same way in two bodies, by reason of one symbolising ferment, and so have a joint feeling. So the spirit of the blood of any living person put into a Glass hermetically sealed, will show whether the person whole blood it was, is well or ill, though he is very far distant, by the alteration of the colour into dull, livid, clear and red, in Fevers, Jaundice, Melancholy, etc. So will Vegetables and Minerals situated in their own sphere, if their ferments are symbolical, and do neither change or destroy each other. Antipathy or Aversion proceeds from the contrary, and is found amongst those things whose ferments are Assymbolical, and will bind up, change or destroy each other, or differ with respect to the places in which they are made; or produce unlike effects. And although those things which muttually destroy each other, and can have no sympathetical fellow feeling, or affect one another in the whole species; yet individual particulars, which have the greatest Antipathy, may be brought to agree together by long custom, as is evident in administering purgatives to the brain of any person, for they will cease to stir the humours, and become common food. So, many persons, by the constant use of Poison, can take it without any prejudice; and Tigers, Bears and Lions, by frequently lapping Woman's Milk, grow mild and tame. But this sort of Sympathy ceases with that very individual, and is not further communicated to the whole species; but it is very probable that the Sympathy and Antipathy which belongs to all the individuals of a whole species, proceed from the Ferments of places, continually penetrating and affecting each other before the production of any individual. But let this suffice to be said concerning the cause of Love and Hatred amongst those things which act by contraction of Matter, or contraction of Virtue in a certain compass. We must make a further inquiry into those things which act at a distance, the scrutiny whereof hath hither to puzzled the greatest Geniuses, calling it a Magnetic Virtue, from its similitude to the power of the Loadstone. Some are of opinion, that it proceeds from sound in a moment, equally penetrating close Bodies. Others by the emission of Effluviums; others say it is a faculty influencing its proper objects by irradiation; others by fancy▪ Extatically raised: And to conclude▪ others from Atoms. I thought fit to set down here the most celebrated opinions, that the truth may appear more evident, but because there has yet been no true distinction made between Sympathy, Love and Hatred, and of both of them from Magnetism, therefore I shall treat succinctly of them. It is evident from all the examples of Sympathy and Antipathy in its different complications, they that mutually act upon each other in different ways, whether it be by assisting, corroborating, attracting, driving away, inclining, by aversion, destroying, and changing; either have a determined sphere of their actions, or have no boundary between the Poles of the World. Those, whose actions are determined, either operate at a certain distance, as the Loadstone draws Iron, Amber, and Mastic, Chaff, Straw and Paper, and these things that delight in each others Society as the water Lilly and Butter flower Lizards and Men, or are aversed to each other, as Coleworts and the Vine, and so of the rest of that sort, or else operate by touching each other only, and those either externally touch or else are internally applied, as Poison and Antidotes. Those whose actions are not circumscribed by any bounds, either being afflicted affects the other, as in the example of Spirit, or Salt of Blood, or of Wine growing with that in the Vessel, etc. or one being affected the other is not, as the Magnet and the Pole; so e contra, etc. Therefore all things that agree or disagree, do not exert Sympathy or Antipathy properly so called, nor can Sympathy be called Magnetism. For although the Magnet acts at a distance, both as to its sphere and virtue of attraction, as Sympathy does, yet are neither the Magnet or the Pole affected with each others affections, as was said before. Therefore also when Sympathy and Antipathy are called by the names of Love and Hatred, that is only a mistake, and not strictly and philosophically speaking. And this is especially to be observed, that, that Sympathy which acts at the greatest distance, is always between the Parts and the whole, Love and Hatred are not always so. Lastly, briefly, to relate the difference between Magnetism and Electricity, Love and Hatred, Sympathy and Antipathy, it is thus, Magnetism agrees with Electricity, Love and Hatred, that it acts within a certain sphere by drawing and repelling, and disagrees with Electricity in this, that whatsoever it draws or repels, it communicates to it some of its own virtue, but Electricity does not so. But those things that love or hate one another amongst vegetables, etc. communicate their virtues to each other mutually, either by embracing, inclining, or aversion; the power of the Magnet extends itself only to Iron, and things composed of Iron, and to another Magnet. Electrical Bodies want rubbing, to attract well, but the Magnet, and those things that act by love or hatred do not. Electrical Bodies also will not attract if any Bodies be interposed, nor will those Bodies that act by love or hatred. Lastly, the Magnet hath not only its orb of attraction by which it acts within a certain sphere, but also its orb of virtue, turning itself constantly towards the Pole, let the distance be what it will. Sympathy agrees with love and hatred, specially so called in this, that they altar each other; and with the Magnet, that they act at a distance, and equally penetrate close bodies; neither are they tied to the laws of Dimensions. And, moreover, they have this peculiar to themselves, that one of them being well or ill affected, by that with which it agrees or disagrees, the other at a distance is affected after the same nature. Let this at present suffice to have been said of Sympathy, Love and Hatred, and Magnetism. We now come to examine the opinions concerning acting at a distance. And, first, some to find the cause thereof, say, that in the exterior part of Man, that is, in the Blood and Spirits, there is a certain extatick power, and this not in Man only, but also in Brutes and Vegetables, and their parts, that wants to be excited from death (in regard it is sleepy) by an exalted imagination, a vehement desire, or some such like art, as in the sympathetical unguent, or Powder an extatick virtue is excited in the Blood spilt upon a stick by the unguent, which drives away whatever was hurtful from the lips of the wound from whence the Blood proceeded, and that this may be performed at a distance, they say, that there does lie concealed in the Universe, a certain Spirit which they call the great Magnale, which is the procurer, confederate, and assistant to the actions of Sympathy and Antipathy, and by whose means, Magnetism, as in a vehicle, is conveyed to the distant object, which they prove by the Magnetism of the strings of two Lutes, being tuned unisones, that one being struck upon, the same string of the other at a distance will vibrate, and the rest be unmoved. But to confute this opinion, first, it is objected, that its Defenders suppose entities without any necessity; for it is not necessary to the production of such operators, to conceit such a Spirit different from Forms, which they call their great Magnale, And, moreover, it doth not agree with their principles; for they deny that there is a Soul of the World, or an universal Form, in regard they say, that all specifical distinction doth immediately proceed from Forms. Also they assert, that Forms are Lights, and differ in specie, and are new created in the instant of Generation by the Father of Lights, and again annihilated by accidents; and although it should be granted that there was such a Spirit, and that it was the procurer of those actions, it would be impossible for Vegetables, irrational Animals, and their parts, to send forth these imaginations to so great a distance, although we should grant that all things do live, and so consequently do participate of some sort of sense and fancy, in regard those things which have a more apparent life, as Animals, and those that have the use of reason, cannot extend the power of their fancy to so great a distance: neither do they operate as such things can so operate; for those things that are endued with the most noble fancy must needs be most operative, as is evident in the example of the strings of an Instrument tuned unisones, if this were performed by this Magnalian fancy, as they pretend, it would be perceived at any distance, and wherever one was struck, the other unisone string would move in any part of the world, which is contrary to manifest reason and experience, for it is performed but within a certain distance; and beyond that no motion is ever observed, but what is said of the fancy of Animals and Vegetables, that convert our fancy to be like theirs, as a Mad-dog the Tarantula, etc. doth not infer any thing of the Magnatism of the fancy to very distant places; for in all these things, is required either the contraction of motion or virtue within a certain sphere, but in the mean time it cannot be denied, that if a man's fancy be vehemently taken up about a thing mightily desired, although the thing may be at a great distance, he shall have a sort of view of it, as if it were present before him, and be (as it were) transformed into the thing desired; but there is no person in his right wits will believe, that a fancy extatically raised, shall be carried thousands of leagues to the wished-for object. And if we should grant that an extatick fancy should be carried to this distance, yet nevertheless it could not operate by itself either on Friend or Foe, by causing so many different compassions as are performed sympathetically, in regard all actions (besides those that are proper to Souls) proceed from Ferments. I should have said more at this time, but that it is almost the discourse of every one, that fancy of itself doth transmute all things, and upon this reason only I thought fit to say something briefly of its actions. Others, to prove that there is this operation at a distance, say, first, that all Bodies send forth Beams, in which the Soul acts by its own presence, and communicates a power of acting to them, and that these rays are corporeal, and contain in them a portion of vital spirits, and upon that account live, and that their life is the same with that of the Animal whose excrements they were; also that there is a kind of concatenation of those rays at every distance though never so great; the like also is performed between the blood and any other part of the body that is separated from it at never so remote a distance. But first we answer, if granting these effluviums from blood, urine, sweat and excrements, if they be corporeal, it is impossible that they should have a concatenation at any distance; for if the greatest body was rarified even to invisible Atoms, it would not be sufficient to supply effluviums for a thousand Leagues, and if it was allowed that it would suffice, in regard they allowed them no vehicle, they would certainly miss of the right way, but if they say, this concatenation proceeds from a Soul, it must necessarily follow, that there is a certain Soul which fills the whole space from Pole to Pole; but admitting that there were a Soul that extended itself to all places, those corporeal effluviums could not accompany it for the reason before alleged. We also see that the Blood and Excrements in a Glass or Box, are not diminished, which would of necessity be, if they were continually sending forth corporeal▪ effluviums, to so great a distance. Again, when they assert, that Excrements have life, this indeed is true; but what Naturalist will be so impious to assert it has the same life with the Animal, to wit, that of a man endued with a rational Soul. To demonstrate these effluviums, they say, that Onions and Garlic will force tears from the Eyes at a good distance. Helebore, Pepper, etc. make sneezing Powder; Saffron, Henbane, and Opium, will cause sleep at a distance, and that a man himself becomes much lighter by the effluviums that proceed from him in one night; and a great many instances of this kind; but this is not general, for all these effluviums proceed in a violent manner from Bodies that have actual heat, and those that abound with watery moisture, caused by the heat of the Sun or Fire, etc. And as they endeavour to prove, from Mercury and Antimony by infusion, always impregnate their Menstruums, and losing nothing of their weight for many years; so likewise Musk, Civet, Benzoin, the Magnet and others, send forth effluviums and smells, but lose nothing of their weight. But if this were so, they would certainly be lighter by the emission of these corpuscles, which is contrary to experience; for by the accession of other Ferments their virtue is weakened, or it decays by time; but because they lose nothing of their former quantities and weight, it naturally follows, that those effluviums are not corporeal, unless they are violently forced from them by internal or external heat. But that ferments in their own places, or in whatsoever places they are, by their rays do constitute a certain sphere, which sphere is as extensive as any of their power can be perceived, which rays are clothed either with vapours violently excited from them, by the internal heat in Animals, and in other things that want heat by an external one, or with others vapours raised from the earth: but in regard these rays proceed from other, which, from what hath been said before, do not in the least send forth any corporeal effluviums, as the Loadstone, Amber, Garlic, etc. when they operate at a remote distance, it is not in the least to be conceived to be by the emission of corpuscles, because they are not diminished, etc. but only by the fermentation of watery vapours raised in the air, and so of others of this nature; now in regard the emission of vapours is a violent act, especially in those things which are without heat, those that practice by Sympathy and Antipathy do observe that those effects do not constantly proceed from them. Such effluviums cannot be raised from the excrements that are already separated from the bodies of Animals, but by external heat; therefore such a concatenation cannot be in the Winter. And yet the Winter doth not in the least hinder the operation of Sympatheticks. The opinion of the Atomists ought to be considered; but in regard we have before largely examined their principles, in our precedent discourse of forms, it will not be needful to repeat it. We have also refuted their opinion, who hold that this sympathetical power proceeds from the Stars and Sun in the beginning of our Book; where we have shown that the matter doth not in the least depend on them, as they are endued with such and such virtues; for the Earth, before the creation of the Sun, contained in itself the ferment of all Vegetables, and consequently all powers. Seeing then that Sympathy is not caused in remote places from the fancy of things extatically raised, nor from Atoms, nor from the concatenation of corporeal effluviums, or from a soul operating out of its own proper body, nor from that infinite spirit that lay over the waters, etc. Therefore (with deference to others judgements) to find out a way how that Sympathy or Compassion comes to pass, seeing by innumerable examples it is evident that it really exists. From what has been said before it is very manifest that every compound consists of Matter, Form and Ferment; from Matter it has its quantity and consistence, to form it owes that it lives and is sensible, more eminently or obscurely, as was proved before; and all other actions of what nature soever proceed from ferment, and also all mutations for good or bad. Hence therefore it appears that the blood and spirits in the veins of a man, being affected with a Jaundice, or Melancholy ferment, the spirits of blood in the Glass hermetically sealed, are also affected, changing the colour into livid, yellow, etc. (and so we must judge of other examples of this nature) to wit, of Sweat, Excrements and Urine; that their spirits are in a like manner affected by the blood as the ferment is, although at a great distance. And in regard that ferment cannot cannot be produced of itself within the Glass so closed, it must necessarily be carried thither, whence it is manifest that Ferment penetrating the Glass hermetically sealed, is not tied to the laws of dimensions, which is also apparent in the Magnets penetrating Marble, Stones, Mountains, etc. It is evident by what is said before, that the forms of things in themselves do not differ in specie, but in numero, (but that all difference of things proceed from Ferments) and that they are as it were the beams of the universal Form, which we have demonstrated. And those beams do meet and are united in the centre of the universal Form. From hence it is manifest, that the beams of Forms, both of the whole and part that do sympathise, do meet together, and are both alike affected, (whether it be whole or part) for the Form of the one of itself can thus change the beams of the other, in regard things do not alter themselves by a Soul, but only by it live and are sensible. When the Ferment of one Form (it being spiritual) is carried with the beams of another affected at a distance, that they may have private and reciprocal intercourse, the one affects the other, either with good or evil, the whole drawing to itself the sickness of the part, or the part that of the whole, or communicating to it strength and health, that was before communicated to the other by another friend present, although both be not present, it is sufficient if it be applied either to the whole or part. The same must be said of Diseases conveyed by one Enemy to another. but in regard nature herself may be immediately cured of all Diseases, the Physician her Servant, (as Hypocrates calls him) ought especially to be solicitous to preserve her whole in all respects, that is, he ought to have diligent regard, that those three things which constitute innate Nature, to wit, that the Humidum radicali, Spiritus insitus, and calor innatus, should agree together in a just union and proportion, lest the fat moisture should grow desicient thro' heat, and the heat should extravagantly waste its Pabulum, and so wrong the Spirits. Upon this account the Egyptians, Arabian Philosophers, and all the Tribe of cabalists, made such diligent search after, and so extolled that universal Medicine, which by preserving the strength of Nature, drives away all distempered affections. so the Wonderful Atoth of Paracelsus, the Lapis vivificus of Severinus Crollius and others admirers of Chemistry. To these may be added the learned precepts of the Lord Verulum, laid down in his Book of Life and Death. This makes it clearly evident those are much mistaken, that heap in so many single Medicines into the Sympahetical Ungent or powder, believing that such a virtue resides only in those Simples so mixed together. For it is not upon the account of the Ingredients that the sympathetical powder or unguent operates at a distance, for a Medicine is not required, that of itself, or of its own proper virtue, should operate at a distance, but it is sufficient if it be of a sanative virtue, although it be not carried by its own wings. For a curing or destructive virtue being applied to one or other of those that sympathise, it is carried by the beams of the spiritual Forms, (as was said before) to its friend, that he may participate of the joy or sorrow, but that such friends or enemies have such perception with joy or sorrow is owing to the form, which only endues things with sense (as we have proved) but the cure, destruction, binding or transmutation, proceeds from the ferments carried with the form. Thus in Fevers, Gout, Consumption, etc. if you mix a little of the sick persons blood or urine with Dog's meat, the Dogs will not contract the distemper, nor will it be conveyed to them (as some falsely imagine) for they are not capable of having those distempers; but if the distemper be cured (as it very often happens to be) because part of the morbific ferment in the blood and excrements is destroyed or bound, by their stronger ferments, and so those little affected particles of the morbific ferment being eat by the Dog, the whole is affected, and so the sickness ceases. So also when any Vegetable, or its seed that is particularly a friend to Man, or any member of him, and opposite to his distemper is watered with the filth of the distemper, and put into the ground to grow, there also part of the ferment is bound or destroyed, by their ferments that overcome it, and so the rest of the distemper in the Man is suppressed; but that this Herb so watered by a man's morbific ferment, being given to a Man, or other Animal, should infect them with the the distemper, is not only untrue, but impossible, unless the morbific ferment, with which the plant was watered, does change its ●●native nature in whole or part, into its destructive nature, as happens to Sage infected by the breath of a Toad, and to Plants that grow near Serpent's holes but if this were so, the power of the distemper would increase, which otherwise is expelled. The curious Reader may find many more wonderful things resulting from transplantation: I could bring a great many instances to prove the truth of this Sympathetick cure, but I have long enough exercised the patience of my candid Reader, wherefore for the present I shall omit them; nevertheless, if any person of this noble faculty shall desire to be informed of them, I shall be always very ready to give him a private account of them. I ought to have added to this Treatise a more clear account of the method of Sympathetick Cure, but by the assistance of Almighty God I shall have a further occasion of writing. I shall conclude my discourse, by showing my worthy Readers that all this mystery proceeds from natural ways and circumstances, although the matter is performed by the most subtle spirits. My opinion delivered hereseems sufficiently to have shown, that we have no need to admit of the action of a distant agent in this way of Cure or healing. I have described to you the true way of each his communication, by which some Medicines are corporeally mixed, with this or that distempered subject. It is the sign of a mean spirit, and the effect of the ignorance of a dull understanding, to imagine that there is any Magic or Charm in it, and to confine all the Actions of Nature within the limits of our dull senses, before we have sufficiently examined the cause and principles upon which our judgement ought to depend. Neither will there be occasion to consult the Oracle, either of an Angel or Demon to resolve this difficulty. You have here, friendly Reader, my sentiments of sympathetick cure, forbear to caluminate, for 'tis the sign of a Coward, and Effeminate person, to reproach one absent. If you have a mind to confute me, set about it, and disprove this my sympathetical cure, by candid Arguments, and not revile it with base Language. Pray answer me, that I may wash off the stain, I shall esteem it an honour to be convinced by you, in regard I am of an age as fit to learn in as to teach. I pretend to nothing absolutely true, but probability. If I have not handled the subject so accurately as I should, be pleased to consider that I endeavoured both to please and profit. There perhaps will be some one or other of a better Genius, who may be pleased with what you ridicule, may extol what you despise, and will cite this out of Horace in my Favour.   

Nihil est ab omni parte Beatam.  
To prove the truth of this Sympathetick cure beyond all doubt and controversy, we will here set down some of its wonderful effects, in the following cures, performed here at London in the year 1699.  
On the 25th of March, I undertook a Country Gentleman, one Mr N. W. about 26 years of age, of a Melancholic Sanguine temperament, he fell into a deep Melancholy, and was so bad for 3 months together, that he voided his Excrements without knowing it, by the help of God in 14 days I so far recovered him, that he made water and went to stool as orderly as any man, at last he grew perfectly well, by sympathetick cure, so that in a short time he returned home.  
On the 24th of june, one Mr Smith an Upholsterer in St Martins-lane, of a sanguine phlegmatic complexion, about 56 years old, came to me, being so very bad of the Gout, that he had kept his Bed a long time; he had used all means possible, and nothing proved effectual to ease his pain, or open his Body, which was so costive, that he had been forced to purge twice a week. But as soon as he entered into my method of sympathetick cure, he found great mitigation of his pain by sweeting, and went to stool every day without taking any internal Medicine, having gone on in my method for a fortnight, he was so well, not only to rise, but walk abroad about his Business, his Body continuing open after the cure; and I do not hear he has felt any Gouty pains since.  
On the third of june, I undertook Captain Brown of Golden Square, 63 years old, of a sanguine phlegmetick temper, for many years he had been afflicted with a shortness of breath, with sore pains, and much Phlegm, that was so deeply fixed, that it could not be removed. He had also for 22 years together great pains in his Reins, and made bloody water every day. He was under my cure for eight weeks, but presently felt some abatement of the pain, and the tough Phlegm began to loosen, and he began to fetch his breath with more ease, and before being often obliged to take something to keep his Body open, he now has 2 or 3 stools a-day, and so continues. His bloody Urine is likewise altered, and though he move about, little or no blood comes from him in his water, and the pain in his Reins is quite gone, and God be thanked is well in all respects; his appetite that was gone, increased every day, and his digestion is good.  
On the 27th of june, Mr john Meyer, living in St. Katherine's near the Tower, came to me; he had so great a Rheumatism that he could not turn his head, and had intolerable pains both in hands and feet; by my sympathetick cure in a short time I so recovered him, that his pains much abated, and he could turn his head; and whereas before he was not capable of ●●●ng abroad, now he is capable of going about his business: and has been several times to visit me, and to testify the Cure.  
On the 8th of September, Colonel T. Bremer, aged about 40, of a melancholy sanguine temper, was very much troubled with Ischiatick pains in both hips; he had the advice of several learned Physicians, been at several Baths in England, and drank all the waters, yet could find no ease. He was resolved to enter into my sympathetick way of cure, and presently found some abatement of the pain. He continced sweeting sympathetically for three weeks, and, God be praised, is so well recovered as to return to his Regiment in Holland.  
On the 22d of August I undertook Brigadeer De Vilate, Lieutenant Colonel of the Regiment of Dutch Guards, who had been 14 years troubled with a Rheumatism and the Gout, which caused much weakness in his feet. He had followed the advice of several Practitioners both in England and Holland, without any effect; by my method of cure he soon found benefit, and continuing it for some weeks, his strength began more and more to increase. This was performed by sweeting and purging him sympathetically.  
On the 4th of September a Servan Maid of Sir john Hubant in Soho-square, who had been much afflicted with such violent pains in her breast, that she could not rest either night nor day, after I had sympathetically sweated, purged, and sometimes vomited her for some weeks, her body was in good order again.  
On the 7th of October I undertook one of the Domestics of the Lord Marquis of Normanby, who was severely troubled with a Rheumatism; after he had been a fortnight under my sympathetick cure, he recovered.  
On the 9th of November, one Mrs Lagoe came to me; she had both the Rheumatism and Scurvy, to such a degree, that shewas not able to stir without a stick in one of her Legs she had sores, running with sharp humours. She was not only sympathetically cured of her Diseases, but also of her sores without other means.  
On the 10th of November, Mr Henry Taylor, Brazier, at the corner of Prince's Street near Leicester Fields, came to me to be cured, being very weak in his Stomach, and troubled with a Rheumatism for a long time; after a few weeks he recovered.  
On the 1st of December, I undertook the wife of Mr Williams, Dyer, at the Queens-head and Star near Exeter Change, who had a Bloody Flux; she had made use of the advice of several able Physicians, and finding no benefit, was cured by sympathy, without purging, vomiting or sweeting.  
Several other cures might be added, but to avoid tedious prolixity, let these suffice.   
FINIS.   

ERRATA  
PAge 71. l. 11. deal the bone of.   

At the King's Arms in Little Britain, London, may be had these following and most other Chemical Books, viz.  
SIr Geooge Ripleys Works complete, 80. The Works of the Arab. Philos. Gleber, in 80.  
Dickinsons du Quintiscentia Philoso phorum, 80.  
A Philosophical Epitaph, with a Catalogue of Chemical Books, 80.  
Secrets revealed.  
Sir K. Digbies Chemical Secrets, 80.  
Hartmanns Chemical Collections 80.  
Auroforitina Chymica, or a Collection of 14 curious Tracts in Chemistry.  
Otto Tachenius his Hypocrates Chymicus, in Quarto.  
New light of Alchemy, 80.  
Barbas Art of Metals, 80.  
simpson's, Sherley's, and Tompsons' pieces in 80.  
Magic of Kirani King of Persia.  
Starkey, Valentine, Eugenes Philalethes, etc. their Works.  
FINIS.