¶ THE BATHS OF Baths Aid: Wonderful and most excellent, against very many Sicknesses, approved by authority, confirmed by reason, and daily tried by experience: with the antiquity, commodity, property, knowledge, use, aphorisms, diet, medicine, and other things thereto be considered and observed.  
Compendiously compiled by john jones Physician.  
ANNO SALUTIS. 1572. At Asple Hall besides Nottingam.  
Printed at London for william jones: and are to be sold at his new long Shop at the west door of Paul's Church. 13. Maij.   

  

TO THE RIGHT Honourable, Henry Earl of Pembroke, Lord Herbert of Kayerdid. etc.  
DEMOCRITUS the most ancient Philosopher of Abdera, Reader to the prince of physicians Hypocrates, (right honourable Earl) most learnedly in his Epistle De natura humana, to the same Hypocrates recounteth how necessary it is for all men to know the art of Physic: because it is not only an understanding most honourable and profitable to life, but also for that of all other it most manifestly setteth forth to the senses, the wisdom, power providence, and unmeasurable bounty of our almighty creator, of which to be ignorant it is great impiety, as Galen testifieth in his third book De usu partium.  
Hieronymus Montuus therefore in his epistle to Anasceve morborum, dedicated to Henry the last French King to whom he was not only chief Physician, but also one of his privy counsel, affirmeth that of all sorts, Physic is to be embraced, and of them chiefly which are endued with honourable dignities, and weighty affairs of the common wealth. For, as wisdom (sister to Physic) doth deliver the mind from evil affects, and maketh us to live for ever in perpetual joy with angels: So Physic maintaineth health, and expelleth sicknesses from the body, making us live a long and lusty life, as Galen in his works▪ De sanitate tuenda, most reasonably teacheth.  
Furthermore, understanding, Science, and all activities, by health are increased, as by sickness the contrary of necessity ensueth, whereof (my good Lord) it behoveth all men too have a due consideration, which be lovers of virtue and honesty, and for their sakes love things that be best. For when the state of the body is sickly affected, the parts not doing their offices, the mind itself although it be a particle divine hath no cheerfulness pleasure or delight in the meditation of virtue either divine or moral. Seeing that sickness darkeneth the mind dulleth the senses, and depriveth, deminisheth, or depraveth the parts accidentaly of their operations.  
Wherefore (Noble and prudent Earl) not sparing any pain, nor fearing the reproachful words of the envious Momus, and his capciouse rabble, setting apart all colours of Rhetoric for the avoiding of prolixity, and because, Veritatis oratio simplex, I have published an Aid, most profitable for all them that need it, and that such an aid, as god hath blessed our country with, comparable to any elswher, if in every respect thoroughly it be considered. Seeing that among all the most marvelous works of nature, there is none more wonderful, none more excellent, none more available to the help of the deceased, and amendment of the enfeebled parts of man, than the Baths natural of the City of Bath, if they be rightly used, orderly observed, and as need requireth, frequented (the efficient cause of this our enterprise) as here in may appear, as well by the authority of the most sage Philosophers, most renowned physicians, and most ancient Historiographers, as by reason itself approved by art, confirmed by use, and daily tried there by practice for these 2460. years, or thereabout. And for that the founder Blaeydin Doyeth, or Bladud the wise and eloquent Philosopher xi years student in Athenes, a Britain the ix. King of this Monarch after Brutus, was the first that uttered the virtue of the water, and that erected the City (whose Genealogy we have rightly ascended to Adam and may lineally be descended to your Honour, and many other of the race of the most worthy Nobles of this land, how soever the injuries of times have altered and obscured the same. So likewise of duty to your Honour erred of the same grain, I dedicated these my willing labours of the South Baths of England, entituled Baths Aid, containing four books in one volume (as I have my treatise of the North Baths, to the Noble and puissant Earl of Salope.) The first of these books probably proveth, the descent of Bladud, antiquity of the Britons, the certainty of the monuments, the sicknesses the baths help, the accidents they take away, whereof they proceed. etc. The second showeth the diversity of opinions concerning the cause of these and such like waters, how and wherein the Physicians and Philosophers result, what minerals be in them, of what qualities they be, by which they work their effects. The third expresseth things natural, not natural, things annxed to nature, and things against nature, withal the signs showers of the state of the sick and whole, through the which the better consultation may be had, not only whether these baths will help or not, but also the Chyrurgians, Students in Physic, and all other capable of reason, may find a most apt trade of understanding comprehended in few words. etc. The fourth and last declareth Aporismes, and brief rules how, in, and at the Baths, they shall use themselves, what meats, what drinks, what cordial confortatives, with most excellent purgations, clysters, suppositoures, etc. meet for every complexion, and purging humours abounding, with all other remedies, against such accidents as grow by reason of hot baths, and to what infirmity every of the baths serve best severally etc. Hoping that your Honour, of your Noble nature will accept in good part my willing endeavour, although in desert it be far unworthy the credit or preferment, that Antonius yielded to Apianus, for his book written of the properties of Fishes: or that Adrianus did to Arianus for his book of the Jests of Alexander: or that Alexander Magnus did to Aristot. for his work, De animalibus. Howbeit in desire to profit the universal people of God, I trust nothing inferior, assuring your Honour, as time and leisure will permit, to present your Noble bounty with greater works hereafter, for that your honourable disposition evidently appeareth as well most ready towards the furtherance of all virtuous attempts, as the advancement of the common commodity of your Country: wherein you plainly express a perfect effect of very Nobility: the continuance whereof (as I nothing doubt) so I humbly beseech the almighty to endue your good Lordship, and the right honourable Lady Kateryne, your noble and most virtuous wife, with Galens health, Nestor's years, Croesus' wealth, and Augustus' happiness.  
Your Lordships always, john jones.   

Christophori Carlili ad Lectorem. Hexametra.  
IOnsus ut audivi retegens mysteria magna  
Naturae, sanat morbos, miracula rerum  
Pandit, quae latuere diu, Plutonis ad antra:  
Sub terras penetrat, Theophrasti lustrat, & ornat,  
Tartara, terrarum venas ruit atque meatus.  
Thermarum caussas aperit, quas Anglica tellus,  
Ebullit, quas ante illum nemo herculè novit.  
jis ergo in rebus superat mira arte Galenum,  
Hippocratem ingenio, Cardanum effingit, eumque  
Subsequitur studio, iurares esse magistrum  
jonsi, jonsum discipulum, cur non et rite putetur  
Discipulus Dominum qui ad vivum totus adumbrat,  
Moribus, arte, theourgia, conamine philtris,  
Hypocrates sordet, Celsus nil novit, ab omni  
Longè disiunctus fuit agnitione Galenus.  
Quantum Sol Lunae praestat, Lunaeque tenebris,  
Tantum alijs Medicis Cardanus, jonsus ab illo  
Res didicit medicas, ab eo vos discite cuncti,  
Est quoniam effigies, Cardani expressa figura.   

joannis Ludi. Archidiaconi Nottinghamiensis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in laudem, & usum thermarum nostrarum.  
BAlnea sunt varijs calefacta salubria morbis,  
Ad multosque usus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valent.  
Non externa valent curare pathemata tantum,  
Ast interna etiam tollere posle scio.  
Si bene quis novit thermis cautissimus uti  
Proderit ille sibi: sin male: damna ferent.  
Ni prius euacues, pletorica corpora laedunt,  
Nec minus & succis corpora farta malis.  
Gens sua quaeque solet plenis extollere buccis,  
Anglica sed cunctis sunt meliora duo  
Altera rex Bladud nobis, comes altra Salopae  
Exornata dedit, sumptibus ipse suis.  
Tot bona (Lector) habes magno tibi parta labore,  
Praeter sudorem nil tuus Author habet.  
FINIS.   

Thomas Churchyard to the Reader.  
IF still my pen in silence slept, when wit the world awakes,  
And willing minds with weary works, great toil & travel takes:  
My friends might think I had forgot to honour learned men,  
And dulled spirits did dainty wax, through pivish sloth of Pen.  
Wherefore though simple sight I have in Baths & boiling Springs,  
I praise the head that here vnfoulds, the force of secret things  
Though sundry searched by judgements deep, to hit the mark before,  
At rovers they but shot their Shafts, and dribbed wide a score.  
For Baths did breed an heap of doubts, and few disclosed the same,  
Till he that wrote this skilful book, a form thereof did frame,  
And tells us how, and when we aught, to use the Baths a right,  
Which fruits who scorns to know and keep, is blind of sense & sight.  
And seeking help he findeth harm, yea sometimes death withal,  
As doth the young babe that warms his hand and so in fire fall.  
Or as a child in summer time seeking his thirst to cool,  
Doth slip unwares down cruel streams, & drowns himself in pool.  
So men that seek for medicine sweet, may sometime mischief find,  
If they observe not seasons due, to take each thing in kind.  
I wade no further in this case, read what doth follow here,  
And rob no spark of fame from him, that makes these doubts so clear  
Who thinks this labour well bestowed if thou thereby mayst gain,  
Or if in busy babbling world, his works may shape disdain.   

Thomas Lupton to the Reader.  
IF such are worthy of reproach that never cease to toil,  
For private gain, their country men thereby to hurt or spoil,  
Then they deserve great praise and fame, whose study watch & pain  
Do profit them they never knew, with daily wealth & gain,  
And if the greater common good, the greater praise doth crave,  
Then they that publeck wealth procures, deserves the more to have.  
For though with many worldly wealth, is chief now preferred,  
Yet sick and lame and irksome sore do health much more regard.  
For who, though he have Croesus' wealth in sickness can be glad,  
Where health is not, though wealth be there, what joy can there be had.  
Yet doth the poor and healthful wretch oft-times rejoice we see,  
But if that sickness devil with wealth, than mirth from thence doth slay.  
If this be true, than jones deserves both double praise and fame,  
That took such pains for comom health, this Aid of Baths to frame.   

¶ TO THE GENTLE hearted Rear, all he wisheth.  
IF Galen, chief judge of the most excellent Philosophers, and worthily Prince of all Physicians (loving Reader) doubted not only the envy of Momus, with the rout of tattling Sophisters, as may appear in his fourth book, De sanitate tuenda, writing the art or trade of maintaining health: which knowledge was (as Tully affirmeth) so highly esteemed, that it seemed to proceed from the immortal Gods, and not from man, but also to lose his labours: Shall I then suppose, judge you in this iron age (wherein all men, except the honourable and godly affected, for the most part grievously disquieted either with pleasure, covetousness, envy, pride, ambition, and such like passions, motions of the mind not obeying reason, greedily gape after worldly gain, whiles in the mean time the members and the mind fall into such laps, as they never may recover again, so that then good night at Algate) to be void of doubt, disdain, or fear to lose my labours? When as Galen was so afraid both to loose his labours, & also to incur the envy of malicious cavillers, albeit he well knew that day would appear at a little hole, and that the Sun with his bright beams, would at length pierce thruogh the foggy and dark mists, and consume them away. For all counterfeit virtue in the presence of true virtue, is no more able to abide, than the snow is able to withstand the heat: howbeit for a time it may.  
Therefore Galen seeing most aswell of the romans as greeks, spending all their times in vanities, few regarding the substances, altogether given to the accident, as if a flock of sheep, a drove of fat ware, a number of fermes, lea●●s, Lordships, Manors, Offices, etc. were the chiefest good, most studiously to be desired and earnestlyest to be sought for, having no care, while time served, of the health of their bodies, which is the very thing that continueth the time of their life: but all setting greatest store by their painted sheath, as if a gay or guilded rob were better or more to be desired, than an healthy body in plain cloth, or a lame jade betrapped with pendents of gold, more laudable and serviceable than a sound and lusty courser in a steel saddle: or a weak witless head covered with a cap of aglettes, better than an head furnished with liberal disciplines, of lively mind, and noble life, bend altogether upon Virtue, covered with a plain bonnet. What service I pray you (if I may be so bold) doth a man affected with the sleeping sickness, uncured, or a man numb deprived of all his limbs, the same truly that a painted man doth, except perhaps more grievous to himself, his friends, and the world, as was he that was conveyed unto me on horseback from Master Guilbies', whom I healed at Louth, An. 1562. What should I stand here expressing infinite millions, that throw the noble art of physic have been preserved, I can testify of a thousand, and not so few that I have cured in all parts, for these fourteen years: some frantic, Apoplectique, Epileptic, Melanchollique, Paralitique, Gouty, Pleuritique, Hydropique, some with ꝑtisique, Stone, Strangury, Consumptions, Suffocations, Conmulsions, Obstructions, Ouerflowinge, Barrenes, Descending, Ascending, the parts wasted, one part eaten, another ulcerated, the body distempered, as well the spirits, humours, as members, with most vehement agues: all the which fievers you may find in my Dial of Agues, and others in Methodo nostro ad. etc. be it no more vain gloriously published then Hippo. the popular infirmities, or with Galen the effects which he wrought by Purgation: or that Montan. doth show in his Consultations, or Amatus Lusitanus, in his Centuriis, and a thousand other of the learned and expert Physicians.  
Notwithstanding, if any man shall take in hand, as many good men do, to show the way of restoring them again to their natural health (being a most excellent act) their shall not be wanting sum, that if they can not dispraise it for blushing, yet they will at the circumstances, or some other thing be carping, or else the sick themselves for want of learning will give credit rather to the ignorant then to the skilful, approved and expert. To be brief, they shall have good leave for my part, seeing it is, and hath among so many been a common evil, and the wisest sort think it a bootless matter to persuade the forlorn hope, such as have decreed to cast away themselves, and contemn all virtuous diligence, either taken for the preservation of soul or body, albeit for the weal of the godly, I will not stay but proceed forwards (in so reasonable manner as I may in so doubtful matters) too show how the Baths of the City of Bath, will aid such as need them: and therefore I suppose it is worthily termed Baths aid, if only to your aid for want of other remedy you will use them, and not as brutish & senseless persons frequent them. For as the learned Lactantius showeth in steed of things defensible, against out ward chances, given unto the unreasonable beasts: unto man as a far more excellent gift, the unspeakable wisdom of our creator hath bestowed reason: therefore according to reason in time if thou have need, frequent them.  
This treatise therefore only is achieved, wherein if you hestowe some labour, most things doubtful you may find discussed at the lest so into your remembrance distilled, that no question needful is, least unremembered. In which if any thing I have been over brief, consider our travail, giving us time, and we will amplify it, if not, do it yourselves if you can, if you can not, it were no good manners, to find fault with an other, for that you can not or will not amend yourselves. If it be to tedious or over curious, I do not know why therefore you should greatly mislike it, for if you be bidden to a banquet, and there be more variety of dishes than you be accustomed, or can away withal, it were no reason that there with you should be offended, seeing the cost is others, and the delicates ordained for you. But it may be that you think it neither to brief nor to long, and yet not altogether after your mind. No marvel, for I use mine own vein and not yours. Nevertheless I would not that you should take my words as the sacred scriptures, or to think that whatsoever I shall speak sure and certain, but as the sayings of some simple man following that which is probable by conjecture, for further than likelihood I can not go. It is enough for them to tell certain and sure things which say those things may be known, and do also profess themselves wise, but for my part to be a lover of wisdom if is very requisite.  
Thus (gentle Reader) while I labour to profit thee, I am fain to submit my works to every curious carper, howbeit I crave this at their hands with Apelles, who when he had made a most excellent picture, insomuch that it rather seemed a living thing then the counterfeit of any, offering it to the world to be viewed, (to th'end that if any found fault therewith, he might amend it) there was amongst many other, a shoemaker which found fault with the show latchet, which Apelles hearing (in a secret place for the purpose attending) with his pencil forth with amended, as I shall gladly if reasonably thereto I be admonished. But he not contented therewith (as one by likelihood somewhat proud, that he could find fault with Apelles workmanship) dispraised further the shadowing of the tip of the nose. To whom Apelles answered, no farther than thy show souter. And true it is that of art no man can judge but the artificer. Not temperate man will take in evil part, the travail of good natured persons for the universal profit, seeing Tully in his first book of his Tusculane questions, and also in his Offices, as all other careful of the weal public, affirmeth that they be of best nature which think themselves borne to help, save, and comfort men. But when such lack estimation, there is small cause of diligence to attain perfection, honour breedeth arts, all men are stirred to study by fame, and always those things are little set by, which few or none do advance. In fine, as in pleasing the godly, virtuous and indifferent Reader, I accounted my pains abundantly recompensed: So for the reproachful words of the backbiting Zoilus, (a number of which this our age is notwithout, as neither the corn without chaff.) I pass not a straw, so that I may well conclude with Erasmus saying.  
Nil moror aut laudes dabis aut convicia vulgi:  
Pulchrum est vel doctis, vel placuisse piis.  
Thus committing thee good Reader to the giver of all goodness, who endue thee with whatsoever thy gentle heart desireth remain thine to the uttermost of my power as thou findest.  
FINIS.   

CATHALOGUS AUTHORUM quorum frequenti testimonio in hoc opusculo usi sumus.  

Aristot.  
Avicen.  
Auerhois.  
Archigenes.  
Albertus Magnus.  
Ambrose.  
Aetius.  
Baptista Montanus.  
Beda.  
Basilius.  
Balus.  
Democritus.  
Dares Phrigius.  
Empedocles.  
Erasmus.  
Fallopius.  
Fernelius.  
Galenus.  
Georgius Agricola.  
Hypocrates.  
joannes de Dondis.  
jacobus Silvius.  
joannes Almenar.  
Lactantius  
Matth. Westmo.  
Martinus Roland.  
Mileus  
Melancthon.  
Montuus.  
Martinus Curtess.  
Oribasius.  
Plato.  
Plinius.  
Pausanias.  
Rentiphilus.  
Razis.  
Seneca.  
Strabo.  
Scribonius Larg.  
Savonarola.  
Tullius  
Thesmophilus.  
Theophrastus.  
vitrvuius. etc.    

¶ The First Book, of Baths aid.  
WHEN as one kind of knowledge leadeth as well to expel sicknesses, as to maintain health, as Galen affirmeth libro primo, de sanitate tuenda: It behoveth him, that would either preserve a whole man, or restore a sick man, perfectly to know the one and the other, before either be attempted▪ & neither of those can be performed, when as the subject his perfect state is not considered, the medicinal matter thoroughly examined, neither by any skill applied. It shallbe therefore not in vain, to make a pathway that may lead and direct, in brief rules, aswell to the one as to the other of the last intents, at Bath desired. But lest there might more in this work be sought, than the meaning thereof doth extend: you shall not only find what sicknesses the Baths of Bath helpeth, but also, by what reason & means the same is obtained, how it may be acquired, & therewith approved. A doctrine of sundry Clerks elsewhere attempted, and in divers tongues, countries, and sorts handled: Some hath showed the benefit of the Baths in Italy, some in Germany, some of Spanie, some of Africa, etc. and that diversele for divers causes, and sundry effects. But there is not one that hath written of ours in England, Brytayn, saving Doctor Turner, who in his brief view, (as he himself confesseth) and discourse of sundry Baths, hath remembered ours only of Bath, albeit, so barely, as few, or none, is put thereby to the consideration, of the full intents. For he hath neither showed, the antiquity, cause of their heat, reason of their force, etc. Nor what the persons that use them, aught to know, and observe, all the which in this work, shall beneficially be noted. But forasmuch as every thing that is entreated of, must first be defined, and distinguished, seeing that the property of every definition is, to show apparently to the senses, the matter intended, & that in such compendious form, and order, as what is needful it containeth, and what is superfluous it leaveth: as every distinction, in his proper branches spreadeth, therefore of Tully chief of all latin elegancy used: the which although we be far inferior, yet in will, to do that might be profitable, nothing behind.  
Natural baths be those, which flow thorough the bowels of the earth, taking their effects, of the virtue, of such things, as they run by, and receive power of, for many infirmities most available.  
Of these, some be fervent hot, some luke warm, some between both, some not at all, some of Brimstone, some of alum, some of Salt, some of Copper, some of Iron, some of lime, some of Lead, some of Gould, some of Silver, some of one kind of commixtion of minerals, some of another, and sundry of these are found with us.  
Artificial Baths be those, which be made by knowledge in Physic, either for the dispersing of humours, locked in the parts, or else for the strengthening of the members weakened, eftsoons to be renewed, of these also there be divers kinds, of diverse qualities, and temperatures. But because our intent is, especial to entreat of the baths, of the city of Bath, in the county of Somerset. Albeit we will briefly touch Buckstones, sainctt Vincents, & hallywell. first edified by Bladud, calling it after his own name, Kayer Blaidin, and after Kayer Bath, as Matheus Westmonasteriensis showeth agreeing to our first native tongue. Brittysh, now improprely called Welsh, for Kayer signifieth fortress or walled city, as is easy to be gathered by the monuments themselves, in all parts of this land, of which for the better testimony, we shall recite one or two (omitting six hundred) as they come first, too our remembrance, beginning at the uttermost confyne, in the borders of Scotland: although then, and long after, it was one monarch, and tongue: Kayer Leil, the which as yet hath not lost the name, of his founder Leil, as if you would say, Leils fort. Likewise York was named after his first builder Ebranck, Kayer Ebrancke, Ebrankes fort. Westchester was first called, & is yet with the britains, Kayer Leon Gaur are dur dur, of Leon Gaur, that mighty Gyante, ruler then of that soil, as if you would say, Leon Gaurs fortress, upon the water, that is on the River haven, or water, which the Sea there overfloweth, all that which the British tongue, and manner of the place confirmeth. Moreover first, more than two thousand years passed, Excester was, and yet is named, in their Records, Kayer pen Hoel coyed, Howels chief fortress, Kayer pen saint, the fort of the head Saint, Kayer pen Ruthe, the fort on the read head, and lastly Kayer Yeske, fortress, on the river Yeske, which now corruptly they call Exe. All the which at the request of master Whoker of the said city, (a gentle man not only of great learning, but therewith for his virtues, of great credit) I turned as you have hard, forth of the British, into the Saxon or English tongue, at my first being there, as may appear in his history, dedicated to the same, most elegantly penned, which before that, was of none of the Saxon or English citizens understanded, nor of any other that I could learn. Thus much I thought good to note, albeit some perhaps will think it unpertinet, to the purpose propounded, leaping over the style before they come at it, varying far from our mind, in so doing, for we think it a matter very requisite, as doth most sort of the learned, that such notable monuments be revived, because some have been so doubtful of the Analogy of words, which often be corrupted, and no marvel, for upon some part of us Britons', first triumphed the Romans, calling many things as them liked. Then the picts, after them the Saxons, than the Dans, and lastly the Normains, all sense julius caesar his time, every sort seeking their own fame, and continual glory, as they might.  


1 Ludhurdebras son of  
2 Le●●● the son of  
3 Brutus Greaneshild the son of  
4 Ebranc the son of  
5 Memprice the son of  
6 Madan the son of  
7 Locrine after whom the Britain's or welsh mon call England, Loygar the son of  
8 Brutus the first reducer of this land to a monar. which arrived at Dodnes now called Totnes, he builded London & named it Troy neweth although our common chronicles call it troy novamt for lack of skill in the british tongue as they do totnes, for the one signinifieth set nigher in welsh british or corni. the other new troy. which was the son of  
9 Silvius posthumus the son of  
10 Ascanius the son of  
11 Tros builder of Troy the puissant state which after held wars with all the mighty princes of Greece for ten years vi months etc. The son of  
21 Erictonius the son of  
13 Dardanus called the son of jupiter (as Dares Phrigius the greek writer testifieth) as I conjecture for a sir name of virtue by the name of god as the ancient poets & philosophers were wont to call good princes & such others as their countries did profit with some new befit for the common wealth. etc. The son of  
14 Cambablaston the son of  
15 Altheus the son of  
16 Tuscus the son of  
17 Labien the son of  
18 Messerain the son of  
19 Cham the son of  
20 No of whom sprang. 72 generations of japhet. 15 of Sem. 27. of Cham. 30 of Cham and japhet descended the Gentiles on whom this Genealogy, hitherto standeth. The son of  
21 Lamech the son of  
22 Mathusal the son of  
23 Enoch the son of  
24 Jared the son of  
25 Malalel the son of  
26 Cainan the son of  
27 Enos the son of  
28 Seth the son of  
29 Adam and Eua. From No we have followed the Septuaginta, as we did the most probable histories until Nos.    
Concerning the nobleness, genealogy, of the founder, antiquity of the britains, and origyne of these our Baths of Bath, we have spoken somewhat. It resteth, that in a word or two, be declared, their excellent properties, & worthy effects, aydefull in deed, to the most sort of infirmities, accidents, and griefs, which as saith Galen, Lib. de symptomatum differencijs, is the feeling of a thing contrary to nature, and after Avicen, in canonibus, they be these.  

Striking.  
Breaking.  
Lewsing.  
itching.  
Smarting.  
Pricking.  
Shrinking.  
stretching.  
Piercing.  
Beating.  
Greavouse.  
Heavy.  
Biting.  
Tiring.  
Stunning, or  
Sleeping.   
And for these diseases following, etc.  

1 Morphews  
2 Scales.  
3 Scabs.  
4 Scurf.  
5 Weals  
6 Pustles,  
7 biles.  
8 Apostemes, or swellings.  
9 Ulcers.  
10 Letters.  
11 Ringwormes  
12 Lepryes.  
13 Pocks  
14 Gouts  
15 joyntaches  
16 Palsy  
17 Apoplexyes.  
18 Faulling sicknesses.  
19 Shakyngs.  
20 Numbness  
21 Cramps  
22 Destillations.  
23 Rheums.  
24 Poses  
25 Whorsenes  
26 Coughs.  
27 Running of the eyes.  
28 Running of the ears.  
29 sing and ringing of them.  
30 Dropping of the urine.  
31 Diabetes which is the over making of water.  
32 Tenesmos which is a desire of going to the stole, without doing of any thing, or very little with great pain.  
33 colic  
34 Flyres  
35 Hemorhoydes  
36 piles  
37 Fevers interpolate, that come of melancholy or phlegm: entering the Bath two hours before the fit.  
38 Hardness of the Spleen, & swelling thereof.  
39 Swelling of the matrice, or place of conception  
40 Hardness of the Liver, & coldness thereof.  
41 windiness.  
42 Hardness  
43 Barenes.  
44 Over slipperines.  
45 Coldness  
46 Wasting of seed.  
47 Green sickness  
48 Hydropsyes  
49 Coldness of the brain.  
50 Lack of memory  
51 The sleapinge sickness.   
Now, as you have hard the diseases & greafes, which it helpeth. So I think it not impertinent, to show the causes of the pains before declared, that you may the réedyer consult, with your Physicians thereof, as of all other things, hereafter to be mentioned, before ye seek the aid, of the Baths, & therefore, that preordinate Physician, by providence divine, Hippoc. the prince of Physic, saith, that the way by which the sickness is understanded, is the perfect path to the curation thereof.  
Galen likewise, the worthiest Doctor, in Nature's school, willeth that before the cause be judged, no remedy be given, whose counsels herein, I wish you to follow.  

1 itching, pain cometh of a tart or salt humour.  
2 Smarting, of an eager humour.  
3 Pricking, of a sharp humour.  
4 Stretching, of windiness, that stretcheth out the Sinews, and muscles, contrary to nature.  
5 Compressyve, cometh of matter, or windiness, that maketh narrow, or constraineth, the member or part.  
6 Concussive, or shaking pain, proceedeth of matter, that is resolved between the muscles, and panycles: which by extending the pannicle, causeth solution of continuity.  
7 Wearyeng, is cause of humours, or windiness, enclosed between the pannicle and the bone: or of cold, drawing the said pannicle together.  
8 Lewsing pain, is caused of matter, stretching the flesh and the muscles, and not the chords.  
9 Piercing, is caused of humours, or gross windiness, retained between the tunicles, of an hard and gross member, as in the gut Colon, which without ceasing pierceth as it were boring thorough with a gymlet.  
10 Actual is caused of humour retained in a member, when solution of continuity is made.  
11 Stupefactive, is caused of vehement cold or heat, and by stopping of the pores, retaining the sensible Spirits: as by strong binding, or overfilling of the ways.  
12 Beating, or quapping, cometh of a hot apostume: for a cold never causeth pain except it turn to heat, neither is biting pain in hot Apostemes, but when it proceedeth of inflammation, sensibility of the place, and multitude of beating veins.  
13 Heavy or gravative pain is caused in an Aposteme in a member not sensible as in the Lungs, kidneys, and in the spleen, or milt.  
14 Tiring pain, cometh of a laborious exercise, or through an humour, vehemently stretching the member.  
15 Biting pain, is caused of sharp and eager humour.   
But now let us return again, to the properties of the Baths the which in some annoy the stomach and in the most sort bindeth very much the body if they drink not of the water as in the last book shallbe handled. The which water, many suppose, hath not been accustomed, to be appointed to be drunk, by the most ancient physicians, of the Greakes, the reason is, they say, for that Galen (whose manner was to pass over nothing worthy to be entreated of) hath so slightly, skipped over their aids, virtues, uses, & effects, which, if they had been effectual, to be accounted, he would as soon, have written a book of it, as of treacle, or of the faculty, of simple medicines, etc. This conjecture I deny not may 'cause some to think so, who have not well digested his meaning, in all his works: whose whole scope is, to write of nothing at large, but that wherein reason prevaileth, with experience. But because, these Baths were the medicines of Empyrykes, he left them at large, howbeit, in divers parts of his works, we find mention made of Baths, and especially in his fourth book De sanitate tuenda, where he hath these words: there be some waters, in use to be drunk, for the purging of the body, as the waters, in which Nitre, bitumen etc. Again, he saith in his first book De sanitate tuenda, that all waters, representing the force of medicine, as the waters of alum, Sulphur, or Bitumen, have force of drying, by the which, it is more than manifest, that he commendeth them, when as he calleth them medicinal. Moreover to prove that they were in use to be drunk, both before Galen his time, and since, by the discourse following, it may most evidently appear.  
Scribonius Largus, who was Galens ancient, appointed to be drunk for the ulcers, and swellings of the bladder, water, wherein Iron was quenched, & this he did, as he affirmeth, to imitate the properties, of the Baths of Ferraria as you may read in his .146. ca Archigenes also proveth, as testifieth Actius lib. 11. that waters of baths, were used, to be appointed to be drunk, for thaffects of the bladder, of the most ancient Physicians. Oribasius likewise, appointeth the use of drinking, both of hot and cold baths, In collectaneis ad julianum imperatorem. Pansanias doth show, how that the people Cynethensis, used to drink of the medicinable Well called Alisson for the biting of mad dogs, in Archadicis suis. vitrvuius, entreating of the waters of Baths, proveth, that by reason of Bitumen, and Nitre, they were drunk, for purging of the body plentifully. lib. nono, what need many words? In the time of Augustus Caesar, the waters of baths, were in great use to be drunk: at what time, Physicians flourished, not only in the high court of Rome, but also, over all, as precious stones, set in golden ouches. Finally Pliny showeth, that the waters of baths, of Nitre, and alum, were often drunk, for the purging of the body. lib. iii hist. not. The which Gabriel Fallopius, most reasonably confirmeth. lib. de mediatis aquis. Howbeit none of all these writers, nor any other that I can hear of, do make any mention, of our baths in England, Britain, or if any do, it is unknown, and also unsufficient, without probable reason, why such virtues, should proceed from them: considering it were th'argument of blunt wits, and also of feeble understanding, to judge the nature of our Baths, for any cause that they have uttered of theirs, not knowing ours: seeing Plato willeth, as may appear by his reasoning with Socrates: that every matter probable, must be reasoned to and fro, that so by our senses it may be known, if for Philosophers we will be accounted & not for rude Empirykes in phoedo, the which thing also Tully affirmeth in these words, Speculator, vaenatorque naturae, Physicus: the physician is a viewer, and searcher out of Nature. Wherefore according to my capacity, desirous of the original causes of things, a lover of wisdom, may not be so satisfied, but rather, seek further, for the efficient causes ymediate, mediate, and material causes, with the commixtions of minerals, qualities and temperatures, faculties, and degrees, aswell by authority, and reason, as by experience, as in the next books shall appear, seeing they be accounted most happy, which do best attain, to the knowledge, of the causes of things, for, Foelix, qui potuit rerum cognoscere causas, otherwise, might fantasy stand, for understanding, and wilful opinion, for absolute reason.  
¶ The end of the first book.   

¶ The second Book of Baths aid.  
FOR as much as in every kind of profession, the use, benefit, and knowledge of the cause is so necessary, that without it known, it is in a manner impossible, that any science may consist, sure, and certain. If so be that science itself is nothing else but an intelligence habit, knowing things, by their causes and effects. I thought it convenient to speak in a word or two, of the efficient, immediate, mediate, and material causes, of the heat of Baths: that so the end, which is the use or profit of the thing, for which we labour, may more manifestly appear, and the abuse which is the improper end of things, may be avoided: an argument, as I suppose, not impertinent to this our present purpose. In describing the which, divers Philosophers have been of divers minds, as hereafter shall more plainly appear, and certainly this disagreeing of so wise men, may present, arguments of most weighty questions, to you very doubtful, until they be discussed. Therefore, that I may not seem over tedious, nor yet over brief, I will allege the chiefest, aswell of the most ancient, and of the middle sort as of the later, in our tyme.  
Mileus the Philosopher, hath spoken in this case, and he said the cause through which the waters of Baths be heated, is none other, than a wind, heating in the depth of the earth, and in the hollownesses which be in the bowels of the same. Wherefore, that heat reboundeth upon the water, & so it cometh forth hot.  
Rentiphilus and Thesmophilus in this point be contrary to Mileus, and the world followed them: who said, the earth in those places is very thin, and not of conjunct parts, so that the heat of the sun entering, heateth the water, in the hollowness of the earth, and in the caves, and trenches, which be in the depth, by means whereof it cometh forth hot.  
Democritus contrariwise, said that the cause of the heat, of hot Baths is, for that in the holownesses of the earth, there be mountains of Chalk, and heaps of ashes, which when the water doth run upon, it is heated, and so the water passeth out hot, upon the face of the earth, and of this mind, have been many that I have consulted with, concerning the hot wells at Buckstone, which opinion is altogether vain as hereafter shall appear, left unhandled, in our work dedicated thereunto, wishing therefore, all those that will know, the reason at large, why, and how, waters become hot, to read this our work, where I doubt not, they shall find wherewith to content them.  
Seneca, and Albertus magnus, affirm, that the immediate or efficient cause, of the hot Baths, is for that they run upon a Mine of Brimstone, and thorough it are heated. And this opinion, they, and also Savonarola, with many other would father upon Aristotle. howbeit, so great a Philosopher, could not so much as think it, the reason is, because they had read, in a certain book ascribed to Aristotle, de proprietatibus Elementorum, that the waters of the Baths, flow hot, because they pass through a Mine of Brimstone, which book to have been none of his, it may appear by other places, in his works, wherein he freely protesteth a contrary judgement, as in secundo meteore et in problematum 24, sectione 17, probl.  
The last, and truest, is the opinion of Aristotle, who supposed, that the waters of Baths, were made hot, of a most strong, and servant cause, which he supposed, to be none other, then fire included in places under the earth: and that fire is under the earth, it may easily appear at Eclam, in the Isle of Iseland, and at Varigazzo and Florence in Italy, and also in Sicily, and between the great seas, also in Darbyshire, with infinite other places beside.  
Now, that the truth, & falsehood, of the aforesaid opinions, may more clearly appear, the divine godhead, first called upon, we will lay this foundation, that all simple water, essentially challengeth, unto itself especial cold, for it is of cold elements the chiefest, as the prince of Philosophers declareth, and as hereafter it shallbe made manifest, in the table of the things natural, in the third book.  
Moreover let this be a principle, that all water heated, must be supposed to be by vertu, & essence, cold, for all such so demisse of nature, returneth to cold, as by experience we do prove, for if it be taken in a vessel out of the spring, it waxeth cold, whereby it is inferred that the waters of Baths, by some other means become hot, must be by proper essence and nature, virtualiter cold, accidentaliter hot.  
Furthermore seeing water is so cold, as in the last degree the quality especially disproporcionated, with so great a degree of heat, as is the degree of fervent heat, cannot be induced, but by an especial heat. So that, likewise it is inferred, that it is not so heated by a wind heating it, as it pleased Milene, nor by the heat of the Sun, as it pleased Reutiphilus & Thesmophilus, nor yet because it runneth upon a mountain of Chalk or ashes, as Democritus supposed: seeing these can bring nothing to pass, beyond their own proper degree, while they work according to nature, except it work upon some subject, which is like to the worker, & so by affinity receive the impression, as the light by the brightness & clearness of Diamonds, sapphires, & Crystal, or such like, strengthening the same, but in these, of them afore alleged, there is no such aptness of heating, cooling, moistening or drying, or by any other means furthering the same, as you may perceive by your own outward senses. Beside these heat preserved, becometh more mighty, being joined to dryness, then to moisture, seeing dryness doth whet & sharpen heat, contrariwise moisture doth dull it, as you may also easily gather.  
Lastly, actual fire, working upon the water itself, can not put into it a greater degree of heat, the water itself remaining, than the degree of fervent heat: Experience doth verify the supposition whereby it may be inferred, that the waters of Baths can not be brought to so great a degree of heat, by hot vapours under the earth, nor yet by their dashing from high places, and craggy, for then the waters, descending out of the cragged rocks, in the high hills, in Kayer Naruayne shire, there called Withua, and out of the raven nag in Cumbreland, should through their long course and violent tossings become hot. But experience proveth the contrary, therefore dashing together, and passage of the waters, through stony places, is not the immediate cause of the heat, of the waters of Baths: Seeing that effect, lastly is fire, neither be such vapours, or dashinge, matchable to fire in heat, so that from them, such an heat can not proceed. Wherefore it shallbe showed that if it be heated, their heat shall be by none other means, but of fire. And seeing fire doth so heat, it ensueth, that in the bowels, of the earth, fire may be found. Which, as we have said, shallbe farther approved, both by experience, and reason.  
Avicen and Auerhois do permit, that Elements are formally in things mixed, which thing we leave worthy to be granted by their authority: so that then thus wise we will argue: It is an harder thing for nature to be able to bring forth in the bowels of the earth, a thing mingled perfit, than a thing simple perfect, when as a thing mingled thus wise, can not be produced without the simple, seeing it is presupposed: but nature can do the first, seeing it bringeth forth Gold, Silver, Brimstone, Salt peter, Alum, Iron, and all other minerals, Ergo, it can do the second: ergo it can bring forth fire also. And the cause of the beginning of this fire, is none other than that which is assigned of Aristo. in secundo meteo capite de terraemotu. And it is an exhalation, hot and dry, included in the concavities of the earth, where it seeking a passage out, and not finding, it is laboured, being so laboured, it is rarefied, and being rarifyed, is kindled, because great rarefaction standeth with great heat. If therefore it happen that where such vapour is included, and after the manner as is said, inflamed, if I say it happen, that there be metal of Bitumen, or Sulphur, it is also kindled, and the fire is so long preserved, as the matter feeding it, shall not fail, which matter feeding, must now be searched out, because it is not yet evident, what it is, and also many of those which do follow the opinion of Aristo. concerning the cause, preserving the fire under the earth, do disagree, although all do confess, that this fire under the earth, hath some subject preserving it, and that this fire, is the cause of the heat of the waters of Baths, hereafter shall appear more evidently.  
johannes de Dondis, an excellent learned man, and a pure Peripatetique, hath made a very goodly treatise of the hot wells, in the field of Milan, and there amongst other questions, he moveth this: Whence it is, that the waters of Baths do springe hot? he answereth at the length with Arist. and saith, that the cause is fire under the earth, and that such waters do flow perpetually hot, because the fire is perpetually preserved, in those places under the earth: after he demandeth what is the cause preserving, and answered (whereunto very ignorantly Sanonarola cleaveth) that it is heat, excitated of the Stars, in the face of the earth, which heat he affirmeth to be, not only the cause preserving, but also the efficient, as it were: and the material and subject of the fire, he supposeth to be an exhalation hot and dry, that is wind. And because the wind is still ministered, therefore that especially fire, is perpetually preserved, and perpetually heateth the waters.  
Afterwards he demandeth, of the place, of that fire under the earth, & saith, that it is not nigh the centre of the earth, because then, it would easily be corrupted, for the earth, is there most pure and therefore, the virtue doth more flourish, so that it is most cold, neither is the place of the fire, under the brim of the Earth, for if it were there contained, it would burn up the plants, and whatsoever is in the face of the same, and therefore he concludeth, that it is in the middle hollownesses, between these two extremes, that is, béetwene the centre, and the face of the earth, & he addeth, that this place, where the fire lieth, is distant from the face of the earth xxx Miles, whereby it appeareth, that he would have the Sun, to pierce the earth, by the space of xxx Miles. But this opinion is false, because, if the beams of the Sun, should keep fire under the earth: it must first pass, through the face of the earth, & then pass, part after part, until it come, to that especial heat, and so afore it come to that fire, it would burn, whatsoever is found on the superficies of the earth. But admit that this heavenly heat, passing through the superficies, of the earth, do not burn all that it encountereth, yet it will not preserve that fire, because, seeing it is xxx miles distant from the superficies of the earth, as he saith, toward the centre before the heat excitated of the Sun beams, come thither, it will be so slack that it will not be warm, therefore, the opinion of joannes is false. Again, if fire under the earth, that is this flame, and especial heat, were perpetually preserved, of the heavenly heat, it would ensue, that in cold Regions, waters of Baths would not be hot, but in hot Regions, they would be most fervent hot, because in cold regions, there is but small reflection of the beams of the Sun, for which cause they be cold. Therefore the heat of the Sun, in them can not be so hot, that it should minister too the fire, under the earth so strong an heat, but in the hot Zone, there should not only be so great an heat, that those waters should be most hot, but also, all things should be burned. But daily experience, proveth the contrary, & also the authority of Matten curtess, in his book of Navigation, to Charles the fith Monarch.  
If therefore, the heavenly heat, were the cause of heat, under the earth, in cold climates, hot waters would not flow, but always cold, & in hot regions, they would burst out most hot, yet the consequent is false, because there are found hot Baths, in the cold countries, as is showed afore. Also, in the field of Luke's, there be most hot baths, although that place, all the year, for the most is covered with snow, as testifieth Fallopius, what need we seek examples so far of? our country is colder than Italy and yet at Bath, S. Vincents, and Buckestones, always they flow hot. But if the heavenvly heat, were there so reflected, snow would first be melted. But that is not so, for the snow, sometime continueth longer, sometime shorter. Let it be, that the Sun beams, may be hot in the face of the earth, by Antyparistasis, yet there can not be so great Antyparistasis, that so great heat should be excitated, for that there is not such Antiparistasis, made in the summer. Again, if the opinion of joannes should be true, the discommodities which are aforesaid, should ensue of the opinions, of them which did say, that the waters of Baths were hot, through the heat of the sun, and wind. Moreover the opinion of Dondis appeareth false, by that that he supposeth, one thing very false, that the heat of the sun, heateth under the earth thirty. miles, which thing is most false. For at our being in Wookie hole, besides Wells, and in Poole hole, beside Buckstones, in the chief of summer, those places were right cold, yet not half a mile, from the Sod, or turf of the earth. Also Theophrast in his history of plants, affirmeth that the roots of trees, or plants, do stretch so far into the ground, as the heat of the Sun, doth pierce, where also he showeth, that some said, that the roots of trees, did countervail the length of one foot and an half, which opinion there also he confuteth worthily, for it is more than manifest, that many trees, do take deaper root, as the oak trees, pine trees, larnix trees, fir trees, ash trees, & plane trees, with infinite others, howbeit of the length of the roots of the plane trees, he reciteth for a miracle, because it stretcheth, direct downward, under the earth. 33 foot, which in other trees do not, although they be perhaps longer. Therefore, seeing the roots of trees, do descend, no deeper than 33. foot, and that also to be miraculous, it plainly proveth, that the beams of the sun, can not pierce deeper, seeing the heat of the sun, under the earth, he would make the cause of their length, and of the heat of the waters of Baths, which are proved, to flow out of deeper places.  
Therefore, the opinion of johannes de Dondis, is altogether false. Other some there be, following the Peripatetics that would the cause of the fire to be a subject, feeding such fire perpetually, which always preserveth itself, but afterward, what that feeding should be, their is a discord between them. Some of them say, it is alum, and the reason with which they are moved, is, because the fire is perpetual, and necessarily there is required, some sound nourishment, which should last long, and that they say, is alum, because it is hard, and compact of substance: It can not easily be consumed, vitrvuius was the Author of this opinion, in his eight book. But this opinion is false, for there is only a double substance, which may be the nourishment of this fire, one truly oily, and fatty: and the other thin ●orye, replenished with much air, but the one easily catcheth fire, & long keepeth it: & the other although it be easily kindled, yet it keepeth not the fire long, as it appeareth in styxes, straw, & chaff kindled, and like matter. Let us now see whether alum (as some would have it) may be reduced to the one or the other, or no; truly I can not see, how it may be reduced to the first, seeing it hath no oily thing in it, nor fatty, nor to the second, because alum is of a stony substance, although it be dry, yet that dryness is earthy, not airy. And if it should be in the fire xx. years, it would never be inflamed, as you may prove if you will not believe me. Wherefore the opinion of vitrvuius is false. Georgius Agricola in his book which he hath written, De subterraneis, which is truly, a very fair, and most learned book, as be all the other, which that learned man hath diwlgated, sayeth, that the subject preserving fire under the earth, is Bitumen, for to this, he sayeth, some thing must be subject, and the feeding of this fire, is required to be fatty, that it may easily be taken with fire, and this is not desired in bitumen, as it appeareth of Naphta, whereof cometh our petrae oleum, which is a kind of bitumen, and if it shall be new, it catcheth the flame from far, so that in the fields of Mutina, sayeth Fallopius, where it is gathered, plentifully, it is necessary for them which gather it, to leave their candle far from the place, where they do gather it, and they gather it in certain places under the earth, unto which they go down by many steps, and they be most dark places, so that they are constrained to carry with them a light. Therefore seeing bitumen may easily be kindled, and is plentifully found in places under the earth, as plenty of Naphta gathered in the aforesaid place doth show: it is very like that it is the subject, feeding such fire.  
Secondly, Agricola addeth, and this mark ye, sayeth Fallopius, that when the heat, of waters of Baths, is so great, and sometime, they burst out most plentifuly sayeth Agricola, we can not say, that the fire which heateth them, should be under the conduits, of those waters, (for they would not so wax hot) but it is necessary to say, that the fire is in the conduits, where the bitumen itself is. Of which thing it is an argument, that no matter can be found which may be kindled, & burn in water, saving bitumen, which also if you power on water, burneth never the less: you may also try this with Camphor, which according to some, is a kind of bitumen. For if you kindle it, and cast it kindled into the water, you shall see, that it will burn no worse, then if it were without water, wherefore when Bitumen doth burn in water, it seemeth to be said, that fire heating the waters, is in the conduyts, and not under them. Likewise this opinion may be confirmed, of the property of bitumen, because it doth not only burn in the water, but is also nourished of the water, for it draweth a certain humidity of the water, which it turneth into the nature of itself, and it is the cause, that it doth endure long, prove you this, I pray you, taking a drop of it, and you shall see the Naphta kindled, and dure so long, that it may be marvelous, which could not be, except the feeding of that flame were increased by the humidity of the water, which Naptha draweth, and changing to his own nature, ministereth feeding to the flame long. And that you may prove of Camphor, and such other things, whence it is no marvel, if waters of Baths be always hot, seeing the fire, thorough which they ware hot, hath for a feeding and proper subject plenty of bitumen, contained in the places under the earth, and long preserving the flame. This opinion of Agricola, although it be very like to be true, yet it hath a difficulty against it, because both experience, and also the authority of the most learned men, is against it. For vitrvuius, which was a great searcher out of things under the earth, willeth that the fire is under the conduyts, and yet Agricola sayeth, it is not necessary. It is also against the experience of the old Romans, who as they were most wealthy, lest nothing unproved, & amongst other things of those which did seem unpossible, they practised to make a well, whose water might continually slow hot, and the matter succeeding, according to their desire, for they framed brazen pipes which they rolled into many roundnesses, so that the pipes did resemble the Spires of a Dragon, and for this cause, they called the pipes dragons: these pipes so framed had in the one part an hole, by which cold water entered in, and by another hole, which they had below, the waters of the fountain did enter in, and afterward under the spires of the pipes, they made fire, by which the water of the first spire was scarcely heated, the second more, the third yet more, and so in all, the water was more hot, and so continually the water of the well flowed hot, and would always have broken out hot, if they had kept the fire still, under those spires, which thing also you may perceive by stilling: therefore seeing both experience, and also authority teacheth, that water can only aware hot, through fire under it, without bitumen, it is false which Agricola hath said, that it is not necessary, that fire should be under the conduits, which thing also is hence evident, because in the Bath of S. Bartholomewes', in the field of Milan, as testifieth Fallopius, their is a certain well, into which cold water entereth, yet as soon as it is there, it waxed hot, and this is not done because bitumen is there, as saith Fallopius, but because fire is under that place. Also in the Valley of the same bath, there are two places, out of the which there is drawn clay and in the place, where clay was drawn out there is found Glarea, and most hot marble, and that heat proceedeth not of bitumen, but of fire under that Glarea.  
Furthermore, if waters were hot, of fire nourished of bitumen, being in the conduits, as Agricola sayeth, it would follow, that all waters in their passage, should have in themselves some fattynesse, and also, smell and taste of Bitumen, yet this is false, because there be many in which there are none of these, as the waters of the Baths of Buckstone.  
And those waters which have Bitumen in deed, as there are some found, which have in them fattiness, and smell, and taste of bitumen, and all things, as is the clay of S. Bartho which in deed tasteth of bitumen iudaicum, as affirmeth Fallopius, because that in that Bath, Bitumen burneth, and therefore representeth smell, and taste, and all things of bitumen. But some man will say, note you, that fattiness is not in all waters, because perchance, the bitumen which they contain, is sound, so that it can not be melted. This I grant, yet both the smell, and also the taste, aught to be perceived, if it were true, besides that in such waters, there aught to be vapours of bitumen. Therefore the matter of bitumen, is not necessary in all waters, that by reason of it, they should be hot. Therefore, let us omit the opinion of Agricola, and come unto another which is true, and it is the opinion of Aristot. and of them which do follow Arist. which is, that the matter preserving fire, is Brimstone, and that this was his opinion, it is evident of himself, in the 24. section of his Problems, and the last Problem: for there he demandeth the cause why hot Baths were called holly, and answereth, because they were made of things most holy. And things most holy, he calleth Brimstone, & lightning: and he called Brimstone most holly, after the manner of the ancient persons, which used it to cleanse their sacrifices, whereupon, in Greek it is called theion, as it were divine: of this place therefore it is clearly gathered, that the mind, and opinion of Aristo. is, that the matter preserving fire, heating water, is sulphur, which seeing it is not meet to be burned out, in the conduits of the earth, it is necessary, that it be burned out elsewhere: He sayeth beside, that lightening, is the cause engendering such fire, and by the word fulmen, you may not understand Bitumen (as amiss joannes de Dondis did) that he might cleave to the common opinion, but Aristo. hath accustomed in his Problems: first to assign the cause natural, than some common, and the common opinion was, that lightning did heat waters.  
But let us omit this, and let us come to the natural, and it is that the matter feeding fire under the earth, is Sulphur, as experience itself teacheth. For at Bath, sensibly it may be proved, that brimstone, boileth in the water, yet I not deny, that Bitumen also, is not the continual feeding of fire, but I affirm, that fire in some places, is fed by brimstone, and in some places by Bitumen. So that I will conclude, how that necessarily, the waters which do wax hot through Sulphur, have smell and taste of Sulphur, as the baths of Bath hath, of which following more largely shallbe entreated, and those of Bitumen, have smell and taste of Bitumen. But when as all baths, have not immediately th'one of these, hence it is, that some waters be found, which do represent neither Sulphur, nor Bitumen, as at Buckstone. And when they pass through stony places, they do loose strait way, if they have Sulphur or Bitumen, because some waters do not boil in Sulphur, do wax hot in the journey. Therefore such waters taste not of Sulphur, the same I say of Bitumen, seeing there be some waters, which do wax hot through it, that they pass through places, in which Bitumen burneth, and those which do wax hot, thus wise, do not of brimstone nor bitumen. Howbée it these waters if not immediately, yet mediately they wax hot, by reason either of brimstone or Bitumen, preserving the heat, as in my benefit of Buckstones baths may appear. But here ariseth a doubt, why these fires go not forth, seeing fire consumeth all things, this is true, if it be not still fed, but Sulphur or Bitumen, be quickly regenerated again, therefore it is no doubt, that fire having matter to burn on, is preserved always. That it quickly engendereth again, Strabo testifieth, so that the digging of it, being intermitted, for the space of four years, they shall find again, as great plenty as afore, whereby it is sufficient to feed fire continually, when as continually it is engendered, and by the same reason, for ever preserveth the baths. lastly, if it be objected, that if so great fire be preserved under the earth, that it may 'cause the waters to come forth so hot, it should follow, that where such hot baths were, there should be vomica and a chimney, out of which that flame should be expelled: I say, it is not need to imagine, that this flame, is equal in all places, but in some places is great, in some small, and therefore where it is greatest, there it bursteth out, and where it is small, the smoke passeth out, together with the water, as at bathe, which smoke smelleth there of the nature of sulphur, howbeit in other places, it may be of bitumen, and that smoke is made both because the sulphur and bitumen have in them, a portion of earth melted, and hence it is, that this fire may be long preserved because it is a sound matter, I call it sound, because both brimstone and bitumen, be it never so pure, and mingled, have always earth mingled withal, whereupon, although in some places, the fire be not great, because it is in a sound subject, which with his soundness, doth long endure, the flame also endureth long. Therefore, the matter by which fire is fed, in places under the earth is sulphur, either pure, or else commixed with his own earth, or else bitumen, or some kind thereof, as Fallopius most reasonably affirmeth, where you that be learned, if this suffice you not, may read further to content you. That the metals of bitumen or Sulphur, do take the beginning of their heat, of wind inflamed in the places under the earth, it is showed. But how the waters do wax hot, thorough that heat, received in the Metals, and where that flame is contained, we must now seek, seeing it is not evident enough. Therefore, there be in this thing two opinions, one of Agricola that the waters wax hot, because there is in the same conduit, with the waters, both fire and coals, by which they do wax hot: and the opinion is most like to be true, and partly true, because we see, with the water passing forth, that some of the metal passeth forth, and remaineth on the froth, in which the water boileth at Bath, and this could not be, except the fire and water, were contained in one and the same conduit. The other is the opinion of Empedocles, propounded unto us of Seneca, that the waters be hot, not because they pass through the burning metal, as Agricola supposed, but because, they pass through places, under which there is fire kindled, together with the metals: Which opinion seemeth good enough. For we have in the springs of Buckston, certain well springs, into which water entereth cold because they come not of one conduit, but when it is there commixed, it waxeth hot, which thing, we can not say too be done, through brimstone or bitumen, there kindled, and burning, seeing there appeareth neither any metal, nor fire, but we must suppose, that this is only done, because the metal burneth under those conduits the water there is altogether putable, and yet do break out hot, as you have heard, which thing should not be, if they waxed hot through their passage, through metals fired, but they would necessarily, have the smell and taste, and some substance, of that metal which as I have said they altogether lack, therefore we must say that they be not only in use too be drunk, and to make meats, of, but also they wash their finest linen whit, and be more whiter than with the river water hard by, and yet they break out hot: because they get heat of the Stones, by which they pass, under which Stones, there is fire kindled in any of the metals aforesaid. This opinion of Empedocles, vitrvuius a man of great experience confirmeth, what then must we suppose in this thing? I lay that the mean, by which waters do wax hot, is two fold, both already propounded, one verily propounded of the mind of Agricola, and the other of Empedocles, for some are heated, because they pass through stony places under which there is fire kindled, and burning in the metal, of brimstone, or bitumen, neither are these stones therefore, turned into chalk, that one might judge, or into ashes because they can not be digested, or because the heat is slack and little, and so great only, as may heal the stones, and waters, or because if it be much it is far distant, from those stones. And other do wax hot because they pass through the metal itself fired and burning, as Agricola supposed: you may gather of these two ways, by which waters, do wax hot, the cause why, some of the waters of baths, break out most hot, as the hot bath at Bath, other meanly hot as the cross bath, other between both, as the king's bath, other warm, as Buckstones, other cold, as at Halliwel in Flint shire, called in british, Fannon Onen, Freny, which yet be bathe waters, and have a medicinable force, & faculty. Therefore the causes of these differences, are two: that is, smallness, and distance of the fire, for if heat being in the conduits, be much and strong, and that water, maketh his journey, not very long, before it break out of the earth, it will flow most hot, but if the fire be little, and the journey long, it will be warm. If the fire be much, & the journey meanly long, it will be meanly hot, as contrarily, if the fire be little, and the journey most short, because the water should keep the whole heat, which it hath received. And the contrary happeneth, if it take a long journey, because in the passage, some heat evaporateth continually. After the same manner you may say of water, which doth not wax hot, thorough fire being in the conduits, but by reason of hot stones, under which, there is fire kindled, in the metals, and that may be little or much, and near or far of those stones, and so the heat of the waters shallbe varied, by reason of the next situation, or the flame far of, as also, by reason of the smallness or muchness, of the same, to which you must add the long or short journey, which the water itself maketh, before it break out of the earth: for it may be, that fire to be much and near the water flowing over, and yet the water will pass forth warm, or lieu warm, or cold, because the water hath lost all that heat in the long journey, as in Buckstones baths benefit you may read. Hitherto we have showed, that Baths be hot always, because the fire is continual, and that the fire is continual, because new feeding may be ministered, and that the feeding is always ministered, because in places under the earth, there is matter, of which it may be engendered. Moreover, it hath appeared, how that fire hath been kindled, what it is, & where the heat, heating the waters is contained: we have likewise showed the cause why some waters do break out hot, some cold more or less, and we have confuted the opinions of divers Philosophers, and have showed how they result, etc. Now it followeth that we show of what natures such waters be, and after what sort they be commixed. I find three manners of mixtions, in waters of baths, for there be some which have so far commixed with them, those things which they contain, that those things are made one body with the substance of the water, & one form hath resulted out of them, & such things, whether they be metallique or other, can not be separated from the substance of the water, but in a very long time, & a most strong concoction or mutation coming out, such manner of mingling is that which doth give great integrity, & maketh them durable: this therefore is the first manner of mixtion, which may be considered in the waters of baths.  
Another is, that there are some waters, which have received metals, in the concavities of the earth, as they flow, yet those metals are not well commixed, as we presuppose at Buckstons, so that of the metals, and the water, there resulteth one body, by one form, as we have said in the first manner of mixtion, but they be rather confounded with the waters. The third is mean between both, for there are some waters which are partly mixed in deed with the waters, which they do contain, partly not commixed, as S. Vincents, but confounded, as we have said above. But we have not decreed to speak at large of the commixtions of all baths, but only in a word or two, of our baths of Bath, and what the minerals be supposed there, commixed or infunded in the course of those waters, by the qualities whereof, proceedeth their effects medicinable, which in my judgement can in no way, more certainly be approved, then by the properties, and that the colour, smell, and taste, best approveth. The colour of the waters of the baths of bathe, is swarthy, green, or marble yellow, the yellowness of the brimstone, mingled with the water, making a sussible colour. Albeit, colour maketh little or rather nothing to the knowledge of the faculty, as Montan. hath most excellently showed, libro de componendorum facultatibus. For many things of colour white, be found mere contrary in operation, as for example, Snow is very cold, and chalk is very hot, yet either of them is most white.  
The smell of the baths of Bath, and S. Vincents is of brimstone, as the artificial baths, that be made thereof, howbeit neither smell also, maketh much, to the knowledge of the property, for it little forceth, whether they smell sweetly, or otherwise, for of sweet smelling and ill savouringe things, ye shall find many of divers natures altogether, nevertheless, of these some conjecture may be made, yet that is uncertain, and not perpetual: of taste therefore shall we entreat.  
Theion, chibur, sulphur, is sharp, and stinging of taste, especially if you (as the Chimistes do, distill it into oil or water) of quality whit & dry in the fourth degree, as partly by his quick burning may appear, and of thin essence. And unto this taste (sayeth Montane) we must only trust, for thorough it may be perceived not only the temperaturs, of simple medicines, in heat, cold, moisture, and dryness, having strength from the first faculties, as Galen showeth, but also all other virtues, as of wiping, dividing, opening, cutting, expelling and such like, the fittest instrument, the truest touchstone, of all properties, trying both toucheable and tasteable qualities. Taste, I say, therefore above all other senses, as all the learned Physicians affirmeth, is too be trusted, of which so great occasion being given, we can not but speak somewhat with that worthy scholar Melancton, lib. de Anima. First defining what taste, organ and object is.  
Taste truly, is a sense of feeling, which in the tongue or ruff of the mouth trieth savours.  
Savour or smack is a perfect straining of the dry part of the humour wrought by heat.  
Instrument or organ is a skin pellicle, or philme, stretched in the over part of the tongue, under the roof, and hallow flesh, full of holes like a sponge.  
Object of taste is a quality in juice, in which moisture overcometh dryness, earthy heat, digesting them both. Of tastes there be seven simple, iii hot, & three cold, the eight which the greeks call apoios, tasteles, without quality, is rather a privation, then that it might seem to be taken any kind of taste, as for the wine & fatty tastes, they are applied to the sweetest, although Pliny in hist. plant. addeth unto these suaven & acutum, albeit in my judgement, dulcis, containeth suavem and acris acutum, of this judgement is Theophrastus, Montan. Mont. & vi. C. other, & truly they be in number these: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dulcis, calid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acidus, frigid. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Salsus, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, austerus,  2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Amarus, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. acerbus,  3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acris, 3.    gradu.   4.     Sweet, hot 1. degree. Sooner could 1. degree. Salt, in 2. in the 2. Bitter, the 3. Rogue. 3. Sharp,  4. Harsh. 4.  
The sweet taste is, sayeth Montane in comen. de simpli. medicament. qualit. that which is lightly gathered, delighting and pleasing the sense of the instrument, arguing an earthy dryness, temperately excocted, and not parched, sometime with an airy moisture, & sometime with a watery, therefore moderately warming, not much moysteninge, or drying, nay it shall easily be turned to nourishment, and always, such kind of strength, or virtue shall proceed from the sweet taste, if it be simple: but if it be joined with other tastes, as to the bitter or sharp, it shall bring forth mingled virtues, the scope of our purpose, for the qualities of the Baths.  
The Salt taste is that, which pierceth and biteth the tongue, bringing a certain kind of feeling of heat, by reason of earthy dryenes, in a watery moisture, thorough much heat diminished, and by such a quality, you may have the force of heating, drying, and piercing to the depth, because of much watery moisture, mingled therewith.  
The bitter taste is that, which seemeth to shun away from the tongue, something arguing, a far greater diminishing of earthy substance, thorough heat, than in the salt taste, & therefore it shall have a greater force of heating & drying.  
The sharp taste, is that which not only doth bite the tongue, but also drieth, setteth on fire, & as it were, burneth arguing an earthy dryness, perfectly diminished by heat, and almost turned into the nature of fire, therefore it heateth, thinneth, and drieth exquisitely, also burneth & consumeth. Now for example of the sweet taste, Sugar, honey clarified, or distilled, honey suckles. etc.  
Of the salt taste, Salt, salt peter, Sal gem, salt water Brine, the salt sea. etc.  
Of the bitter, Aloes, Wormwood, Gaul. etc.  
Of the sharp, Pellitory of Spain, Brimstone, Arsemart otherwise called water pepper. etc.  
The sour taste, doth manifest an earthy substance, not wholly over boiled, by heat, yet somewhat diminished, which substance, is mingled with very much earthy moisture, therefore such a medicine, doth cool and dry.  
The rough taste, shall temperately set on edge, and stop, declaring, that in earthy substance, cold and dry hath sovereignitie, in this simple quality, yet somewhat less than the harrish taste.  
The harrish taste, shall express great uneavenes, in so much, that it may seem to consume the moisture of the tongue, arguing a manifest force, of earthy substance, in that simple, very little overboyled by heat, worthily therefore termed cold and dry.  
Now for example of the harrish taste, we must try it, in unripe hedge pears, unripe meddlers, sloes, etc.  
Of the rough taste, in Myrtles, in unripe Gauls, in the rinds of pomegranates.  
Of the sour taste, in unripe Grapes, in Sorrel, in verjuice, Cider made with wild apples. etc. But here I would wish, that you should not think I mean so absolutely, of the simple tastes, but that they may be joined, with any one of the other tastes, one, two, or three, more tastes, as in the waters of the baths. Nevertheless, we give the name, to the taste most sensibly felt, which compound tastes, as briefly as is possible, we will express.  
If the harrish taste, be adjoined to the sharp, that medicine at the first dash, shall seem a little to heat, because that power of heat, is buried, or hid, in much earthy and gross substance, but when through inward heat, it shall be perfectly brought to act, then most strongly it heateth, so that it consumeth, and corrupteth, the flesh and parts, which chanceth because heat, joined too a gross and earthy substance, is most stubborn, and servant, as in read hot, Iron. But if this harsh taste, be mingled with the sweet taste, than it shallbe mean between heating and cooling, and shall so much incline to the one or the other, as it shall have the more, of either of the tails. And this strength it shall have, of the harsh taste, that it may stop, and make strong: of the sweet taste, it shall have the power, that it may linnow, smooth, and finely lewse and so it shallbe compounded, of sundry contrary qualities, yealdinge therefore, sundry effects.  
But if the harrish taste, be adjoined to the bitter, it can not exceed, in the extreemest excess. And by reason of harrishnes, it shall have power of strengthening, and binding, by reason of sweetness, power to cleanse and open, etc.  
But if the rough taste, be joined with sharp, because th'one is found in a gross, and earthy dry, the other in airy and fiery earth, it shall have the power, of vehement heating, drying, piercing, and burning etc. All the which operations, where they be apposyte, we aught always to understand that the one or the other is done more or less according, as the one or the other, have pre-eminence, which rule, in every taste aught to be kept, aswell in every simple, as in any compound, which Montane most excellently (as he doth all things) hath expressed. Commentario primo de simplicium medicamentorum facultatibus. But now, because those our baths of Bath, receive their chief virtues from Brimstone, whose taste is sharp, a word or two of the sharp taste, and so to the other minerals therein. Sharp taste as saith Cardanus de rerum varietate, lewseth the hold of the tongue, thorough the distemperance of heat, by reason whereof, of all tastes it most molesteth, not as taste, but of the quality therein, but so doth not the sweet, salt, nor the bitter. For simple sweet, is but meanly hot, or rather temperate, in the first degree. Simple Salt in the second degree. Simple bitter in the third degree. Simple sharp in the fourth degree. And there be no more degrees, nor no more tastes, the argue heat. The first degree (as saith Montanus commentario primo de simple. med facult.) sensibly changeth. The second, a feeling pain, pain bringeth. The third effectually changeth, with manifest sign of grief. The fourth, both sense and temperature fynisheth? These things this expressed, very easily, and most sensibly approveth, the properties of these baths, which thorough their operation, draw corrupt humours, from the depth of the sound members, expelling them forth in vapours, heating, concocting, and dissolving speedily as Hypocrates lib. de internis affectibus, and Dioscorides, and Galen do testify. But having therewith Copper, Iron, and Marquesite a little. (Whose qualities and substances we have seen, severed, and tried, aswell by the Chimistes and Fyners in London, Cornwall, Cumbreland, and Ireland, in the company of our Q. majesties Secretary of Ireland, justice of the Admyraltie, & Warden of her highness mines, john chaloner, a gentleman, not only excellent in all the Mathematical Sciences, but also in Chimistie Physic and every part of Philosophy, as also by our own industry,) as is on the hills, between Marshféelde, and Bath, and other hills about Dunkerton (a lordship of the right worshipful M. Bamféeld of Paltemore, in Devonshire certainly a worthy housekeper whose praises, all the countries sound, so that it were but in vain for me to extol them) from whence it may be presupposed, runneth under the hills this natural spring, of the Baths. For hear & there, as they have digged of late for stones in their Quarries, on the hills sides, they have found them so hot, that they were not able to abide to dig, any deaper, by reason of fire in the depth, the only efficient cause of the hot baths of Bath, the which most sensibly, confirmeth the opinion of Arist. Savonarola and Fallopius and ours concerning the fire in the earth, and not to be thorough Magic, as the long received errors, of certain writers, hath sought to persuade, that by magical conjuration, those Baths were made hot, a persuasion most detestable & vain, as by that you have hard may be perceived, & altogether the illusion of the infernal, & wicked spirits, to the end to pervert us from god, & to give the glory, from our merciful redeemer, to them most wicked sins, continuing in their damnable destruction, of their first offence, from whom the holy Trinity defend us, to whom beal laud, power, dominion, & Empire for ever & ever. Amen.  
These minerals, seem yet to require some thing, to be spoken of their qualities, tastes, and effects. first of Copper, which of taste is bitterysh rough, arguing therefore a fretting and drying force, and therewith cleansing, in the beginning of the second degree. Secondly Iron, roughish harsh doth bind and dry, as it appeareth not only, by the electuary daily in use, named Scoria ferri, but also by the Smiths water, that they quench their Iron in, which is good to be 〈◊〉 of them, that have an issue of blood. By the which you may gather that we mean not, for that were absurd, the those minerals, be melted & commixed, with the water. But we affirm, that their qualities are through boiling of the fire in●unded, discussid, commixed, & dispersed by the waters running forth, as may be well approved, the which also D. Turner testifieth, what need many words. The water tastles of his own nature, absolutely cold, & moderately moist (as it is said, & shall be better in the Table of the things natural) is in these Baths per accidens made hot, sharp, bitter, harsh, rough. etc.  
Therefore, 

1 Heating. Warming the cold.  
2 Concocting, Concocting the crude.  
3 Persinge, Opening the stopped.  
4 Dissolving, Dissolving the hard.  
5 Attracting, Attracting the cloyed.  
6 Cleansing, Cleansing the foul.  
7 Binding, Binding the severed.  
8 Drying, Drying the moist.  
9 Stopping, Stopping the flowings.  
10 Consolidating, Consolidating the broken.    
Comforting the weak members, even as if therein nature had bestowed artificially, her highest cunning, why say I not the God of Nature? for truly passing great benefits, are to be looked for, of passing great bounty. By means whereof, it helpeth not only, all the manifest griefs afore specified in the first book, but also many other hidden and unknown sicknesses, which be lest unnamed: for if hidden sicknesses any where do proceed, it is necessary saith Fernelius lib. de abditis rerum causis, contrary to them hidden remedies too consist, as it doth appear, as well by authority and reason, as by experience, if you consider with advisement and council, which is (as Plato sayeth, the very key of wisdom,) the diversities of qualities, temperatures, properties, and natures of the Baths. The which yet, in themselves are varied, aswell in heat as in nature: For the kings bath is hot between both the other, and in curing most of the aforenamed sicknesses best. But the hot for many cold sicknesses, jointaches, pocks, rotten ulceres, more available than the first.  
But the cross bath is least hot, and therefore for chollerique persons, & such as are easily disposed to fevers, more commodious. All the which differences, may be gathered, by that which is already declared, leaving too speak any further of them, to the learned and expert there, acknowledging with Aristot. that it is not possible for one man to know all things, although every man aught to know as much as he might: For Omnis homo nascitur, ut sapiens fiat.  
The end of the second Book.   

¶ The third Book, of Baths aid.  
IN our first book, the antiquity, aid, and commodities proceeding of the Baths are at large described, with a confutation, of all those as reproveth the drinking of it. In the second, the causes of the heat, of the waters of baths, and also the properties are reasonably, and apparently to the senses approved. Now it resteth, that in this third book be declared, when the sick come thither, what aught to be considered, and how, and by what means it may them profit: without which very little could the former books benefit. First therefore, afore any person do repair thither, it is convenient that he be purged, if not afore he come thither, at the lest wise, before he enter the baths, according as 

1 Sickness,  
2 Cause,  
3 Accident,   shall require.  
Sickness is an affect, (but not every affect) for this word with Galene, is pronounced of many and divers things, but contrary too Nature, by whom the action is first hurt, either depraved, diminished, or taken away, libro de morborum caussis, libro prim. Therapentices, libro second, comentariorum in libr. Hippo. de natura humana.  
'Cause of sickness is that, unto which any thing followeth, which is named effect, as sayeth Galene libro de symptomatum differenciis.  
Accident is that, which the Greeks call Symptonia, and we properly in English, to fall and with fall, & is what so ever happeneth to the body, sickness, and cause excepted. Of the which larger to entreat, were but frivelouse, for the sicknesses be already the chiefest showed, and the outward causes are to be sought, in the Table, of the things not natural, and the inward of the table of the things natural, the conjunct of them both, and of the accidents, notes of sicknesses, which is the argument, to know, whether ye need adding, or empting, and that thorough the consultation with the wise and learned in Physic, the neglecting whereof, hath caused many a one to come thence, worse than they went. Some with the Gout in every joint, which had it afore but in one or two. Some other full of biles, some of ulcers, and scabs, etc. And therefore, in the behalf of my Country, not without advisement, and censure to speak it, what letteth? but for such a one, as so deserveth, that there might not be a meet stipend appointed or some impropriat benefice or parsonage, or prebend, at Salisbury, Worcester, Herforde, Gloucester, Bristol, Excester, Wells Landathe, etc. the furthest of not past a days journey, as well for the poor, as the rich: yea if in every Cathedral church in the land, there were a promotion, for a graduate in Physic, that he might be there to give both council, medicine, and aid, to the better setting forth of God's glory, and the magnificence of the Majesty, seeing the living only praise the Lord, and not the dead, and also the healthy serve best the princely dignity in all chivalry: considering further herewith that worthy pillar of Christian verity, S. Ambrose, who sayeth, that the body is the tabernacle of the soul, and the conditions of the mind, as saith Galene, in temp. Hippo. Platonis, etc. do follow the temperature of the body: the which thing to be true, daily experience proveth, as we know, and you also that use too visit the sick (a deed of charity) how some dote, some be frantic, some stark mad, some numb, some lose, some disjointed, etc. then unfit for any kind of service, art, mystery, faculty, counsel, or prows, much less refourmable by sermons to pity, and godliness, until they be restored again according to nature: the scope of Physic, if so be Phisyke, as the prince Hippo. defineth lib. de flatibus, (and as all Universities, this 2000 years hath received it, as well Greeks, Arabians, as latinists) is prothesis, kai aphasesis, an adding and taking away, and adding of that wanting in the Spirits, humours, and members, according to nature, and a taking away of that contrary to nature, in the members, humours, and spirits.  
According to Nature is 

1 Health.  
2 The cause of Health.  
3 The effect of health.  
4 Strength.  
5 Custom and  
6 Complexion.   Health is an affect, according to nature, apt to perform, the actions of the same. Now, the Table of the vii things Natural, you may unfold, bearing well all things in your memory, unless you mean to perform the proverb. In at the one ear, and out at the other.  

THE TABLE OF THE SEVEN THINGS NATURAL, OUT OF THE WHICH THE ACTIONS according to Nature do spring, may be perceived in this Table: howbeit not so often divided as it might be done: supposing these will serve to give the wise and learned patiented matter sufficient to consult with the Physician of, whereby that which is according to nature may be preserved and aided: and those things which be against Nature expelled, the scope of Physic as is showed.  
Elementum is a simple and most pure body, and the best part, of that wherein it is, can not be divided into any other kind: and of it all things natural have their beginning without all generation or corruption. Howbeit of Fire made thick, cometh Air. Of air made thick cometh water. Of water made thick, cometh Earth. And yet here is neither corruption nor generation of the whole. For this is but a mutation of the parts only. And the consent and agreement of them is, the fire with the Air in heat, in dryness with the Earth, in moisture the Air with the water, & in heat with the fire, in coldness the water with the earth and in moisture with the air, the earth in dryness with the fire, and in coldness with the water & as the water to the fire is extreme contrary, so is the air to the earth. Elements four. 

Fire. Absolutely hot, and moderately dry.  
Air. Absolutely moist, and moderately hot.  
water. Absolutely cold, & moderately moist.  
Earth. Absolutely dry, and moderately cold.    
Temperamentum, is a tempering of divers qualities of the four Elements in one body. Temperaments or complexions ix 

Simple 

Hot. Active.  
Cold. Active.  
Moist. Passive,  
Dry. Passive,    
Compound 

Hot and dry.  
Hot and moist.  
Cold and moist.  
Cold and dry     Temperate Of all alike, as it were by weight, the very true and just complexion: but as hard to be found as Plato his Idea, or Arist. summum bonum, or as the the proverb is, a black Swan. Nevertheless, he that will judge true of complexions must always have in his imagination, the aforesaid perfect temperament.  
Humours (which may be called the sons of Elements) is a part contained subsisting the body. Humours. four. 

Natural. 

Blood. Temperate, nourishing the body contained in the veins swetish reigning in the spring.  
phlegm Cold and moist, sowpling the dry and hard parts without proper mansion, tastles, reigning in winter  
Choler. Hot and dry, cleansing and quickening contained in the gall bitter reigning in summer.  
Melancholy Cold and dry, staying and binding, contained in the Spleen, sour, reigning in harvest    
Unnatural (as) 

Blood distempered with other humours.  
Flewm, watery, glassy, slimy, plastoie, salt, sour, harsh, rugh  
Choler, Citrine, yelkie, like, cankrie.   And every day they are thus moved as the blood between the ninth hour at night, and iij. in the morning. Choler between iiij. & ix afore none. Melancolie, between ix. and three phlegm between iij. & ix. at night.    
Membres, are bodies that are engendered of the first commixtion of humours. Members 

spermaic (as) 

Brain, sinews.  
Kells, bones, grissels etc.   Simple, as 

Skin, fat, flesh, muscles, fillets, guts, veins, arteries, sinews, chords, gristles, bones, tunicles, etc.    
Sanguine, as 

Liver, heart, kidneys.  
Milt, fat flesh. etc.   Compound, as 

Hed.  
Arms.  
Legs.   Principal as 

heart, brain.  
Liver, stones.   Official. as 

sinews, serving the brain  
Arteries, serving the heart.  
Veins, serving the Liver.  
Vessels spermaic, serving the stones   Instrumental, as 

Stomach.  
Rayns.  
Bowels.  
Great sinews. etc.       

¶ Herewith see that you consider the composition, the complexion, the substance, the quantity, the number, the figure, the operation, the use & the disease, in part & in all the membres.  
Facultas, faculty, or power, is the cause of doing that which is done: as the water is the cause of the while going about. Faculties or power s. 

Animal 

ordaineth, discernith, composith.  
Movith by voluntary william.  
Sentith whereof proceedeth the five wits.    
Vital. 

working, delating and wraining the arteries.  
wrought which is stirred by an exterior cause whereof commmith subtlety & providence.    
Natural. 

Doth minister. 

Appetite.  
Retaineth.  
Digestith.  
Expelleth.    
Is ministered. 

Engendereth.  
Norishith.  
Feeds.        
Actio et opus, doing & working, is that which by the power is done: as the wheat converted to meal, is the grist of the mill. Action or operation, 

Vital. 

Movith mirth, sadness, hope, trust, fear, despair, love, hatred, mercy, envy, wrath, woodness, wildness, stobernes, humanity, Empire, glory, victory. etc.    
Natural. 

Altereth.  
joineth.  
Formith.    
Animal 

Aaprehendeth.  
Fantasieth.  
Imagineth.  
Opinioneth.  
Commonsenteth 

In the two former ventricles. 

judgeth.  
esteemeth.  
Thinketh  
Disposith. 

In the middle ventricle. 

Remembrith.  
Knoweth.  
calleth to memory in the hinder part.              
Spiritus, is an airy substance, subtle stirring the powers of the body to perform their operation: even as a prince doth his counsel, and as the counsel doth the subjects, every one according to his vocation and to that is limited by nature, wherein was never seen rebellion, but every inferior ready to serve his superior, a pattern of a heavenly common weal, and for every reasonable body to note & observe, although he were an Ethemek: how much rather then of Christians, every faithful man knoweth. Spirits. 

Natural. 

From the Liver taketh his beginning and by the veins which have no pulse dispersith in to all the hole body.    
Vital. 

From the heart proceedeth and by the arteries or pulses is sent in to all the hole body    
Animal. 

From the brain is engendered, and is sent by the sinews throughout the body and maketh sense or feeling. etc.       
¶ Now that you have here in this Table noted unto you, the things whereof the Natural bodies is made, with the powers and actions of the same: so likewise followeth the things not natural, (so called) because they be in parcel of the natural body, and yet by the temperance of them, the body being in health so consisteth, and yet by the distemperance of them, sickness is induced, and the body dissolved  
THese things well weighed, being the things whereof we are framed, & the subject of physic, as the frame of an house, is the subject of the Carpenter, will us to look, in the Table of the vi things not natural, by what means we are here continued, & maintained, as therein further is showed, for other wise, what availed a lump not of an hours life, to be produced or so many good laws, and wholesome precepts, appointed, for the good preservation, & education, both of old & young, and avoiding of contagious infection, aswell from princely mansion, as from city, town, and Garrison, prohibition, and admission of victuals, fit and unfit, for nourishment, the which, if all were hab nab, as fools use, to common & other overbould, in abusing their eloquence, to take from us, in indifferent things, our free election, seeing God & nature, to them that be framid according to nature, not impedited in the actions of the parts, to them belonging, may as the wise man saith, use fire and water, at their discretion, with each other thing, in this life, to them in every sort meet, and decent, not forgetting, to give God chief praise, for all things, yet not in such sort, as the Puritans, but better we may term them, pinis precisians, use, who would have, that no man deserveth, be his acts ever so good, any thanks for them, whereby consequently, they would defraud Princes, of duty to them belonging, for their well governing, of their subjects in unity, and equity (God's appointment, & so gradatim, frustrate each man of merit for his well doing, in his calling, not remembering, the god thereby is more glorified, & yet puritanes are they named, pure I would they were: But how purity & they may agree, the distain all the works of men, as filthy, they themselves being men, you may easily see, we grant, that theridamas is not one so pure as he should be, yet in purity all do not agree, neither is pureti therbi, excluded from the saints of god, he is pure, to whom god imputeth not his iniquity: & he is pure in worldly policy, who offendeth not the laws of any majesty, god grant that so pure we be found, when we are called to the one or the other for trial of our purity, and then shall we be happy, the which kind of purity, every man that feareth God and loveth honesty will seek to observe most vigilantly.  
But now, fearing lest all sorts, can not attain to the perfect meaning, of these our Tables, and they in especial, who altogether be ignorant in Physic, therefore we have provided, these signs following in compendious order, forth of the Table, which in every sickness, are taken, as saith joannes Almener lib. de lue. Hisp. either of things not natural, of things natural, or of things against nature.  
Of things not natural, as in what air the patient hath remained, what meats and drinks he hath used, what exercise, he hath practised, what filling, what empting, what sleep, what watch, he hath sustained, what joy, what sorrow, and so lykewse of other things.  
Of things natural, as of what complexions, humours, members, powers, operations, and spirits. To these may may be added, the inquierie of the things annexed to nature, as age, region, custom, climate, strength, art. etc.  
Of things against nature, sickness, cause, and accident, and that three manner of ways, of the operation hurt, of the quality altered, of things expelled, changed.  
Of the operation hurt, by three means, either animal, vital or natural.  
Of the animal two ways, motive, and sensitive.  
Sensitive also two ways, inwardly and outwardly.  
Example of the motive as how it may be moved according to the whole, and according to the parts.  
Example of the outward Sensitive, as bow he doth see, hear, smell, and touch, as what grief he feeleth, what taste 

THE TABLE OF THE SEVEN THINGS NOT NATURAL,  
air. 

Good.  
Bad. 

Out brethid from the North prolongeth life,  
Out of the East purging ill vapours. 

Over sandy, gravely, chalky, chempie soil.  
Needful therefore to a Physician that he be a Cosmographer well traveled and an Astronomer.    
Out of the South with filling vapours.  
Out of the West, causing mutation which naturally drieth and 

Through the inflammation of sundry stars, as when the pocks first prevailed at the siege of Naples, 1494. when the planets Saturn, Mars, & Venus were in conjunction with Scorpio.  
Also great standing waters never refreshed, dichis uncleansed, corpse of living things unburied, many people in places uncleansed, lying remaining in small room. etc.        
Meats and drinks 

Good.  
Bad. 

Of light digestion and wholesome nourishment. as 

Bread of wheat.  
Drink of Ale, Beer, Gascoine wine. etc.  
Neither to new nor to old, to thick nor to thin, to sweet or to sour. etc.  
Flesh of mean age neither to rammish nor unclenlei. etc. Fowls cloven footed. Fish scaly of fresh water and that be firm and sound of the salt water.  
Frewts ripe, that be neither to sweet nor to sour, to harsh nor to bitter, to sharp nor to rough, and herbs in like manner.    
Of high digestion and of evil nourishment. as 

Bread of pulse and other unwholesome grain, pawled drinks and others to new or to stolen. Fusty and musty wines, old flesh, muddy fish, whole sooted fowls, raw herbs and frewtes.    
Meats of sundry qualities excessively used how they hurt. as 

Cold doth congeal and mortify.  
Moist, do putrefy and hasten age  
Dry, sucketh up natural moisture.  
Clammy, stoppeth the urine ways and the powers ingendringe tugh phlegm and gravel.  
Salt, and oily swimith long in the stomach, causing loathsomeness.  
Bitter, doth not nourish.  
Salt, swelleth more the stomach.  
Harrish doth stop and restrain.  
Sweet, thicketh and chafith the blood filling and stopping the veins engendering corrupt sicknesses.  
Sower cooleth nature, hasting age. etc.    
Meats of sundry qualities moderately used how they profit. as 

Cold assuageth burning choler.  
Moist, moistenith that which is dried  
Dry consumeth superfleus moisture.  
Clammy, thickith that which is subtle and piercing.  
Bitter clensith and wipeth of, also mollifieth and expellith phlegm.  
Salt relentith phlegm clammy and drieth it.  
Fat nourisheth and maketh soluble.  
Rough and stiptike bindeth and comforteth appetite.  
Sweet doth cleanse, dissolve and nourish.        
Sleep and watch. 

Good as 

That which agreeth with the complexion of the body, and that which is done in dew time, manner, and length. etc. 

Sanguine vi. hours.  
Phlegmatic seven. hours.  
choleric v. hours.  
Melancolique four hours at the lest. 

profitable to 

Concoction.  
Distribution.  
Aglutenation.  
Nutrition.  
Consolidation.          
Bad as 

That which is more than agreeth with nature, cause, time, age, region, sickness, diet, custom. etc.  
In the day time, for both if they exceed, be evil, saith Hip. as well sleep as watch.  
Immediately after meat.  
On the back afore digestion causing many diseases, by reason those things that should be avoided by the proper cleansing ways called Emunctories be let slip (contrary saith Montanus) engendering the stone, palsy, gouts, cramps, numbness, forgetfulness, etc.      
Labour and rest. 

Vehement labour. That which provoketh panting, as any bodily labour, etc.  
Moderate labour That which truly altereth breath etc.  
Profitable as After vehement labour, great evacuation, long sickness, immediately after meat, at times accustomed, and according to the strength of the body.  
Hurtful as Refusing labour at times accustomed, the meat digested, body cleansed, and the actions requiring it.    
Emptiness & repletion 

Emptying natural. as 

According to custom and complexion. as 

By the virtues, actions, powers and faculties. as 

The excrements of the first digestion by the bowels, the excrements of the second digestion by the ways of urine, the watery part: separated by the reins, the earthy part by the ways of the Spleen, and the sperm by the side ways: the excrements of the third digestion by the powers of the skin, which we call sweat, fumes, vapours, etc.        
Emptying contrary to nature. as 

The virtue, accustom, complexion, lost, diminished, or depraved. 

When the sick knoweth not their departure.  
When he knoweth, and yet can not retain it.  
When it keepeth neither accustomed time, quality quantity, nor order. etc.      
Emptying artificial or not natural by 

Diet.  
Medicine.  
chirurgery by 

Diet in abstaining from nourishing things.  
Medicines having power of purging.  
chirurgery thorough opening the veins, arteries, skin, flesh, etc.  
Scarifying, pricking, launsing. etc.        
Repletion or fullness two ways. 

Quality.  
Quantity. 

simple without humour, as excess of heat.  
Excess of meats.  
Reserved to the 

Vessels.  
Virtue or strength.    
Of humour in 

All filled, and that also is two. ways. 

reserved to the vessels. 

Blood.  
phlegm.  
Choler.  
Melancholy to the strength one alone.            
Affections of the mind. 

Healthful, as Merry company, Music, interludes, games of pastime, etc. as you may find in Buckstones Baths Benefit.  
Unhealthful, as Great cares, much study, unquiet conscience, troublesome society, thought, fear, anger, envy, wrath, sudden joy, sodem sorrow. etc.    
john jones.   he perceiveth in his mouth.  
Example of the inward sensitive, as what imagination he hath, what judgement, what memory, what dreams.  
Example of the vital, as what pulse he hath, what breathing. Inquisition may be made of the passions of the mind in the six things not natural. If it be taken of the operation natural, that is two manner of ways, of the operation of the virtue ministering or ministered.  
Example of the first, as what appetite he hath, how he doth retain things received, how he doth digest, how he draweth & expelleth, how he had done afore, how he maketh water, how she hath her terms, how they use venery, all these things are comprehended under the things not natural.  
Example of things ministered, as how he is nourished, & searching of all these operations, whether the operation be diminished, corrupted, or quite taken away.  
Of the quality changed, as of what savour the breath of the weak person is, of what savour the sweat is, of a wound or ulcer, of filth, also of what colour the tongue is, the eyes, & whole body, what manner moisture, what dryness, roughness, smothnes, hardness, softness, of the tongue, belly, & whole body, etc.  
Of things expelled altered, as how great, of what quality, the superfluities of the eyes, nose, mouth, of the ears, of what quantity, likewise of what quantity the vomit, spittle, knesing is, & also of what quality the urine is, what egestion, what snot, what sweats of the whole body, what gapings, wamblings, and subversions, all these may be reduced to the natural operations expulsive, because they are by nature expelled, whereupon to conclude, things following be signs, of blood abounding.  
Of things not natural, as by reason they use things multiplying blood, or because they be of a joyous & pleasant art, as be singing men, interlude players, or because they use meats and drinks multiplying blood, as be poached eggs, and the stones of cocks, pleasant fowls, nourishing flesh, confected meats, very good wine, and such like.  
Of things natural, because they be fleshy, of sanguine complexion, young naturally merry, and such like.  
Of things against nature, and first of the operation hurt, heaviness in the roots of the eyes, and in the forepart of the head, beating of the temples, sweats, gapings, wamblings, much deep sleeping, troubling of the senses, slowness in cogitation, weariness of the parts without labour, greatness of pulse, swiftness and oftenes of the same, repletion of the vessels, whether they be veins or arteyres.  
Of the quality changed, as rudines of the whole body, & especially repletion in the veins, of the eyes pushes in the mouth.  
Of things expelled altered, as urine, read, gross, obscure, dark red, or rose red. In egestion no sign doth appear▪ spittle is sweet, sometime mingled with blood, bleading by the nose, from the gums, mouth or privy ways, the hemorhoydes, or else in other places, sweated rammish as of a goat, also many bloody pimples, & to this is added, because the patiented doth dream, that he saw read things, or blood, to flow forth, & that he did swim in it, whereupon the fourth collection is rehearsed of Galene, how he commanded a certain man to be let blood, who dreamt that he was bathed in a tun of blood, but other swerving appointed him an exercise which nothing availed, as Galen afore had judged, for shortly he died, because the vain (as Galene willed) was not opened.  
Signs of choler in the things not natural, because of the use of much exercise, or abode in a hot air, use of hot and dry meats, multiplying choler, etc.  
Of the things natural, because the person is a young man chollerique, and such like.  
Of things contrary to nature, and first of the operation hurt, because the weak much thirsteth, hath no rest, grief in the right side of the forehead, & much light doth annoy them, sometime they swoon and have weakness of appetit, wambling, tingling as it were pricking of needles, madness, biting in passing forth of the ordure, & likewise of the urines, swiftness of pulse, with hardness, and stretching: here consequently may be placed of dreams, because they do rather appertain to the action hurt, as because they see yellow things, fiery which cause skaldinge, and sometime, they dream that they flee.  
Of the quality changed, as yellowness of the face, and of the hot body, yellowness of the eyes, as it happeneth in the ioundies, bitterness of the mouth, dryness of the tongue, roughness, with redness of the nose.  
Of things expelled altered, urynered, citrine, yellow, safraine, egestions, safron yellow, bitter, spittle chollerique, vomit green, saffron yellow, bitter, sharp moisture of the eyes and nose.  
Signs of phlegm, of the things not natural, as repletion of meat, idleness, length of sleep, etc.  
Of things natural, as because the part is of a phlegmatic complexion, a fisher, fat and such like.  
Of a thing against nature, as of the action hur●e, little thirst, froning when the phlegm shall be salt, weakness of digestion, yea, in time of health, much sleep, slothfulness, idleness, lewsenes of the parts, heaviness of the eyes, oblivion, grief in the hinder part of the head, the turning in the head, darkness, loss of appetite of sharp things, wambling, knéesing, cold in the head, heavy or gravative griefs, cold in the stomach, notable grief in the same, because much phlegm is gathered there, saith Avicen in Canonib▪ rareness, slowenes, and gentleness of pulse.  
Of the quality changed, as cold taken, white colour in the face, and body: Superfluous whiteness of the tongue, superfluous softness thereof, scuruines of the body, also swelling of the face, with softness. Of things expelled changed, as urine white, uncoloured chaffy, or subcitrine colour, phlegmatic egestions white, slimy, or filthy watery, and such like, spittle slimy, watery, multiplication of spittle, not bitter, but pontic or harsh, much superfluities, passing out by the nose and mouth, and it is added to dream of water, snow, or rain, or such like, which may be reduced to operations, or actions hurt.  
Signs of melancholy, first of things not natural, as because of over much cares, thought, fear, melanchollique meats, etc.  
Of things natural, because he is of melanchollique complexion, and accustomed to incur melancholic diseases, and such like.  
Of the things contrary too Nature, and first of the action hurt, because in the head their is heaviness, and that most in the lift side, burning in the mouth, corrupt desire of the stomach, and sometime doggish appetite: much watch, much solitariness, sicknesses of the spelne, as ache, heaviness, hardness, stillenes, many cogitations, tears, or will to weep, staring, groaning, sloth, stretching of thee, waste, little sleep, if sharpness shall not be with phlegm or sourness of the mouth, Illenes of the pulse with hardness, extenuation, or deminishinge of the body.  
Of the quality altered, as brownes, or blackness, appearing in the body, much hear, the black Morphewe, which is a most strong sign, as sayeth Auerhois in Collectaneis. blackness in the neither eye lid, especially blackness of the eyes, and clearness of them.  
Of things expelled changed, as urine black, or blackish, tending to blackness, green, wan, blackness or brownes of egestion, or stool, spittle harrish, & bitter withal, sour knéesing, black blood, & crudded, if it pass forth, dreams fearful. Also hear may be added, of dreams profiting or hurting, yet we must note, that those three kinds of signs, which Galen putteth of things, substantially sticking, of to falls and with falls, & operations must be reduced, to these three, or these three to them, of all the which, read jacobus Silvius in his Tables upon Gal. de caussis morborum, et symptomatum. entreating at large. And if it be thus noted, you may as in a glass, behold, things natural, not natural and against nature, also things helping & hurting, which may of you be supposed, by that which is already showed. Yet all may be reduced, to those three of Galen, as it also appeareth by Hypocrates, comment. 1. de office. who will have the Indicatives to be understanded afore any other works of art, and they must be taken, of the knowledge of affects, for curation doth follow intellection, as every man knoweth guided by reason, yeven as, evacuation of the similer parts, as made by indication, taken of situation, as Galen plentifully declareth, De locis affec. To conclude, whatsoever things we do take any knowledge by, we do take them by sense and understanding, & with those two powers, do we only know saith Arist. lib. de some. and according to Oribasius. 4. Aph. all knowledge dignostike, is had by signs, causes, or interrogations, so that their folly is clearer than midday, which use the baths of what so ever nature they be, doing it without consideration, of all, or the most things, mentioned in these three books, with the Aphorisms, medicines and other things, contained in the last book, accomplished, for the better intelligence of such as use their help, which aid, God grant them, according to their own hearts desire. Amen.  
¶ The end of the third book.   

¶ The Fourth Book, of Baths aid.  
LAstly we shall place in this book, certain Aphorisms, of the preparation unto Baths, of entering in, coming out, diet, sleep, and accidents, with curation of them. etc.  
Acknowledge yourselves, with the holy Apostle Paul, to be in the Lords hands as the pot, is in the potters, saying before you go in, altogether on your knees devoutly the prayers appointed in the end of this book.  
Such as be disquieted, with any Fever, being weak, slender, and lean, must abstain from Baths, as saith Rol. lib. de Med. aquis. They whose temperature, is hot & dry, children, springalles, young men, lean, consumed, also women great with child, must eschew the baths, yet I am not ignorant, of the youth daily frequenting the baths, which thing not only reason forbiddeth, but also experience, for their skins thereby, become not only wrinkled, but also tawny, especialli if they enclin, any thing to choler. Every person going into the baths, must first cleanse the bodies from superfluities. All persons affected or grieved by journey, shall not forthwith enter the baths, but shall first rest their bodies, by the space of a day or two, yea or more.  
That day which shallbe over cold, windy, & rainy, the baths shall not be approached, neither in the pestilent seasons, saith Agricola lib de pest. and also Raza lib. de pest. neither in the full of the Moon saith Rolandus. Neither in the leap year, saith Savonarola, because it is the year of Saturn, therefore in the leap year, you may not without great danger, use them, for Saturn amongst all the Planets, is enemy to generation, man's nature & good state of the body, because the state of the living body, consisteth in heat, & to prove, that it is the year of saturn, this they say. The Saturnal year is moved from four to four But the leap years is moved from iiii. to four because every fourth year is leap year, ergo, the leap year is the year of Saturn, this opinion is not only false, but also rude, and unlearned. The leap year is not the work of nature, but the invention of man, for Augustus Caesar devised it, to make the year even .365. days, vi. hours and odd minutes. But the leap year is the constitution of man, and man hath not force to altar nature in the Theorikes, ergo, the leap year to hurt the nature o● man, hath no more force, than any other year. In the months of April, May, june, September, & October, when the air is temperate, be the best times.  
About an hour after sun rising, in the morning, if the disease require, drink the water out of the spring, the body afore purged, the digestion fulfilled, and the bath first cleansed, remaining clean vi hours before.  
So much of the water, as shall not be grievous to the stomach, may be drunk.  
The water being drunk, the party must walk gently, a few paces, in a temperate air.  
After the Sun rising an hour, enter fasting into the Bath, the digestion first being fulfilled.  
And every person entering, shall first empty his belly, and make water, if so be that he can not do that every day, yet every second or third day.  
Any person going into the Baths, shall sit in a place, somewhat distant from the spring, and so by little & little, draw toward the spring.  
If the parts under the midrife be grieved, sit up to the navel, but if the parts above the navelbe deceased, sit in unto the neck. The first days use it temperate, a small space: the days following, hotter, and a longer space.  
Use the bath, aswell in the morning, as in the evening, if the state of your body and strength shall require.  
Such as be hot, weak, thin, lean, and slender, must avoid long tarriance in the bath, it shall suffice in the morning from .v. until almost vi & so likewise in the evening.  
Such as be fat, strong, cold, moist, & women, do sustain longer tarriance in the Bath, that is two hours in the morning, an hour and a half in the evening.  
In the bath, you shall neither eat, nor drink, neither by the space of an hour and an half, after their coming forth, except necessity constrain.  
Such as be full of meat and drink: must abstain from baths.  
Before you be ready to faint: avoid the baths.  
When you come out, cover yourselves with clotheses, then go to bed, and sweat, for sweat saith Galen de sanitete tuenda, evacuateth from all parts, an hour afterward you must be dried, and put on warm clotheses.  
Sleep also, after sweat is convenient: but in the bath abstain from slumbering.  
When ye arise out of your bed, move with some light exercise, or walk in a closet, or in a place, free from distemperature of the air, especially the cold, and from the blasts of wind.  
If you be either weak, or have the jointache, use a place of exercise, and frication of the outward parts.  
If frication (which hear shallbe rubbing with a nettle cloth) shall not be made (of which you may find more largely, in my book of Buckstones baths benefit) we must use a suppositour, of honey, or of the root of white lily, or lard, or soap, or else a fig, and that before meat, of all which means to evacuate, shall hereafter follow.  
The head, at your coming forth of the Bath, must be diligently dried.  
So much meat as is convenient, which will bring unto the stomach, neither heaviness, nor wambling, may be in due time received.  
Repletion must altogether be avoided, so must the Baths in pestilent seasons, and that for two causes in special: the one by reason it filleth the body with over much evil juice: by reason whereof, it may induce a spasme, and many other evils: the other because it openeth the pores, making it ready to receive the ambient infection.  
Such meats and drinks must be used as be of light digestion, good nourishment, not gross, not stopping, not over cold nor vehemently hot. Here we might enter into a large and ample discourse of Diet, if thoroughly we should make mention of all things nourishing, but our intent is not so far as reason reacheth, to show, how all things agreeing and disagreeing, of the Greeks called simpathia, & antepathia, doth either assist and strengthen our bodies, or that do altar and corrupt our bodies, seeing it would make the volume not only over huge, but also burden the Readers, that brevity covet, and therefore, that we may be rather pleasant, and compendious, than grievous, or tedious with some little entrance, that your senses may take some smack of our meaning, shall suffice, until an other place, more meet, considering also that in our Tables of things natural, such things are distinguished. This truly, I appoint with Fernelius lib. secundo de abditis rerum causis.  
That nothing at all can nourish us, which is not itself nourished & endued with life, for stones or metals are no eliments, or nourishments for us, but only either plants, living creatures, or such as have proceeded from them: because our life & health can not be sustained but by the life of other, & it heateth not the substance of our bodies, but by the matter of them, & whatsoever of them liveth most excellent, is most wholesome for our nourishment: for the bodies of birds & four footed beasts, doth better nourish then fish & them both, better than fruits or herbs, if ye refer like to like, of which peradventure it is comprehended that nourishment is familiar unto us, first truly in spirit & divine heat, afterward in matter, which received preparation unto these things, & these we call the whole substance. But if ye will therefore seem to say how that the Scorpion & the Hemlock, because they both live & be nourished with an airy substance, & heavenly heat, nourisheth us, than ye are far deceived, for it followeth not by & by contrarily, every living thing to be a nourishment, but it is beside necessary that the heat of the living thing be agreeable & familiar unto us, as in Buckstons baths benefit it is briefly showed. But the heat & heavenly spirit of many, is against ours, altogether pestiferous, & deadly: that substance which is of things expelling poison, & things veneming, is plase contrary to the substance of nourishments, for, as the one is joined unto us in great familiarity, so is the other hurtful & pestilent: wherefore in the kinds of the whole substance, extreme nourishments & things expelling poison be contrary. Between these as it were, purging medicine take place, which neither nourish nor corrupt, as after shall be handled, for now we will prosecute the Diet at bathe best to be observed.  
The bread shallbe only of wheat, leavened and good, neither hot nor stolen: drink of clean ale, or rather beer cleanly brewed, not over hopped, and stolen. Flesh of Muttons, Kids, Rabbettes, and of all cloven footed fowls, as well wild, as tame. Of fishes, Trught, Crevice de dulce, Breane, Barbill, Pike, Chevan, Perch, Roche, Bret, Gurnet, Whiteing, Smelled, Cod, Miller's tomb: all the which be good for chollerique persons. But they must be boiled, not roasted, nor fried, or powdered, either with spices or salt, as Rolandus affirmeth in Hidri. Pottage made with chickens, or with the aforesaid flesh, may be very well used, & poched eggs: but neither quails, stars, pigeons, sparrows, nor any such bot & filling meats. Fruits, as almonds, raisins, damask prunes, & quinces baked, or any waydressed, be permitted.  
After meat rest or sleep an hour, or more, but not by and by.  
If it shall be necessary for the affect of any part, anoint the place, or emplaster it with the clay of the baths, where continually the water floweth: but this shall most avail legs swollen thorough a cold and moist cause, & ulcerated.  
Before the entering into the bath at eventide, use exercise for the strengthening of the parts, of the which I wish you to look in Buckstones baths benefit.  
The Bath must be daily changed, receiving new or fresh water.  
See that altogether while ye be there, and longer, ye avoid copulation, that is, the use of women.  
In the even tide, let them enter the baths vi. seven. or viii. hours after dinner, the digestion being fulfilled, as is said.  
Tariatice in the Bath in the morning may be longer, in the evening shorter.  
If in the first day, the belly by the bath be shrunken, together toward the back bone, it is a good and wholesome sign.  
But if the womb be puffed up, or affected with ache, or else on while it is hot, and another while cold with other griefs, it is an evil sign.  
If after certain days the body beginneth to be better than afore, and the natural operations, shallbe a sign of curation or not curation.  
There be ten accidents which use to happen by baths, as Rolandus testifieth, fainting, commonly called swooning, immoderate watch, thirst, pain of the head, costifenes, immoderate sweat, burning of urine, loss of appetite, rheum and fevers.  
The weakness of the spirits which we ●al swooning, is amended, if vinegar of juniper, or that in which grains of juniper be macerated, and applied to the mouth, and nostrils. Likewise, confection of bugloss or Borage, or Coral of pearls or precious stones, of the flowers of Rosemary, of Roses, or a sop in Gascoigne wine be taken.  
We do attribute watch, to the heat and dryness of the Baths, because it drieth the humidities of the skume, especially in chollerique heads, which take away, with things cold and moist, or with this lineament in Latin, for the apothecaries, in English, for your better understanding.  
R. Vnguenti popul. Olei Nemipharis, Croci, Opii, ana. s.d. ointment of popular buds, of water lilies of saffron, of opium. each half an ounce, either three grains. analsr. z.  
Mingle them, and anoint the forehead, but if that suffice not, anoint the wrists, and the palms of the feet, an hour after supper take this drink.  
R. Serapii de papavere, ana. s.d. Nemipharae,  Aquae lactucae, one ounce. Syrup of Poppy, of each half Of water Lilies, an ounce, Of water of lettuce, one ounce. Commixed, take it going to sleep, milk warm.  
Thirst is thus remedied, three parts of water, one of wine, but better with Barley water, or with prunes boiled well, in the water of Violettes.  
The pain of the head is thus eased: Assatae radicis Chamomillae,  Bellidlis, Ana. manip i d. Sweated Assa Chamomill,  Dasis. of each half a handful.  
Those boil in Lixivium or lie, and apply it, either too the head, or wash it therewith, rolling with warm clotheses your head, suffering it to dry of itself.  
To make the body soluble, take the clear whey of milk, after the chease is made, mingling therewith honey, and sugar, or else decoct them, and drink the quantity of a Gill, or a pint fasting, eschewing the bath for that day, pottage of the meat of Gromell, goat's milk and wine of myrtles, doth meruailousely profit, which is thus made.  
Receive the tops or buds of the leaves, the fruit of mytles, of each an handful bruised, boiled in Gascoigne wine, to the consumption of the third part, being strained drink a draft, so that the wether be not hot, nor the party chollerique, nor apt to fevers. But what purgeth every humour chiefly by thee are to be ministered, if to Hip. as we aught, we give best credit, as appeareth in his book, De medicamentis purgantibus.  
Bolus to purge choler is thus made.  
R. Cassia newly drawn Electuarium Lenitiwm of either z.u. drams commixed with sugar, in the morning fasting about four or five of the clock, not sleeping after, nor entering the baths for that day, but keeping your chamber, and within one hour, supping the broth of a chicken.  
Bolus to purge phlegm, shall this wise be compounded.  
R. Of the Electuary of Dates, of the apothecaries called Diaphaenicon, half an ounce, of the powder of Hiera simplex, z.d. mingled with sugar, observing all things aforesaid.  
Bolus, to purge melancholy.  
R. Electuarij indi, a dram and an half, of the confection of Hamech three or four drams of luger, as much as shall suffice, taken as you know.  

A Clyster to cleanse the Chollerique.  
R. Of Mercury, Mallows, century, Heart's tongue, violets, Liverwourt, of every one half a little handful, of the iiii. great cold seeds, of either ii drams prepared, shall be boiled in a pine and an half of running water unto a pint, then add of Diaprunis Electuary, of the juice of Roses, of each half an ounce, of oil of Violets, and fallet oil, of each one ounce, it first being strained, minister it not overhot, nor overcold.   

A Clyster to purge the Phlegmatic.  
R. Of Mercury, Margeram, Mint, organ, Byssope, of every one half a little handful, both broom roots of the apothecaries called kneholme, and polipoodie roots, of either one ounce, seeds of persnéep, and Dill, of every one half an ounce, all prepared, boiled, and strained, add of the electuary of Dates iii drams, of powder of Seine prepared, i. dram, and an half, of the oil of Chamomile, oil of Lilies, of either i ounce, and an half.   

A Clyster to purge Melanchullie.  
R. Borage, Bauhne, Bassill, Maws, Savoury, Time, of each i handful, Seen Lawry, i ounce, Carrot roots ii ounces all as is aforesaid boiled, in the broth of sheappes heads, add of Diasenue in electuary, i. ounce, Syrup of Epithimum, four ounces, oil of juniper, sweet coast. of each one ounce, of honey, and salt a little.   

A Clyster to mundify the blood.  
R. Of hops, fumitory, scabiose, endive, chicory, of each half an handful, roots of parsley, and fennel, the inner pith taken out, of gourd seeds, of each the weight of a Shilling. Boil all these in a quart of wheye unto almost a pint, all things ordered, as afore is showed, adding thereunto Hiera piera, the weight of sixed. Diacatholicon, six drams, honey, and salt, a pretty quantity.   

A Clyster to break wind, and to cleanse all parts, without danger, in any complexion, & therewith comforting.  
R, Flowers of melilote, of Chamomile, and Hissope, of each a little handful, of maidens hear, of dill, of each half a little handful, of the seeds of Anise, and cumine, each one ounce, raisins the stones piked out, a handful, boil all these in a sufficient quantity, of the broth of a cock chicken, every thing first thus prepared, the which I wish you to note also, in the rest: the herbs chopped, the roots bruised, the seeds broken, and boiled to a pint, add of cassia two ounces, of hiera picra iiii. drams, of the oil of Dyll, of the oil of chamomile, of each an ounce, and half ministered after this sort, so warm as you may suffer, at the towel knéelinge, the buttocks higher than the rest of the body, turning after on the back, then on the belly, after, on every side.   

For the burning of Urine, a perfect remedy.  
R. Seeds of Purslane, of Lettuce, of Endive, of either one dram, white Poppy two drams, Henbane half a dram, Sebestens, three drams, Saffron a penny weight, Licorishe four drams, Pine, ten drams, fountain water, three quarts, boil all unto the consumption of the third part, then strain it and take vii or viii spoonfuls in the morning with one ounce, of the syrup of Violets, and assure you before the fourth day, you shall see worthy effects.   

The Rheum, or distillation of the head, is thus taken away.  
R. Seine leaves vi drams, Rocket iiii drams, long Pepper ii drams, make thereof a powder, of which morning and evening, receive a dram, eschewing the Bath, until the Rheum be slakened, this is also good, to keep you soluble, taken in a thin alebury, fasting, or in whit wine if the party be phlegmatic, or hath the stone, last going to bed.   

The loss of the appetite, is recovered with this medicine, or with the juice of Pomegranates, as saith Mesue.  
R. Cardui benedicti iii handfuls, claret wine, fountain water, of each a quart boiled, unto the third, & strained, used first in the morning, a Gill or two, sweeting after. If a fever happen avoid the Baths, until you be amended. But you may sweat, if you be fat of body, and drink your Cardnus benedictus drink, or that which we have appointed to quench thirst. Things stranger, or of more force, I would not meddle with, knowing how easily the ignorant may err, and how bold they be, to put in experience every receipt, without the advice of them that can yield the reason and cau●es, of each thing mentioned, often to their great hurt, for who I pray you, who is so bold now a days as blind Bayarde, goodwife Margery, and dame Siblie, Thomas Tinker, and Pierce peddler: o lamentable case, o arrogant people, o laws where are you executed? Be ye therefore circumspect, seek not for every matter the baths, but for such diseases, as the physicians doubt any way else to cure: nor give not council in art, where the wisest hath need to be sought you ignorant. In conclusion, I wish that you leave a note of the commodity received, and a knowledge of your condition, and calling in the recorods of the Mayor of the city, where it shall be registered, until a Physician ordinary be appointed, who then shallbe joined with the Mayor paying to the poor man's box, as in Buckstons is appointed, and four d. for registering your benefit received there, and for other things, some of the which, I wish you to look in the latter end of Buckstones benefit, that the better ease may be found, the dividing, of the male from the female, so that they may not see, and embrace each other, it being a thing not only so undecent, in the commendation of foreign nations, but also a thing most uncivil, and barbarous. Therefore, I beseech you, seek in all things the glory of God, magnificence of the state, and suffer aid for them, that shall come after. The which aid, help, and benefit, I beseech God, to grant all them that be favourers of the Gospel, obeyers of the Prince, and lovers of their Country. AMEN.  
FINIS.    

A Prayer made by the Author of this aid, to be said of all persons deceased, meekly kneeling upon their knees, before they enter into the Baths.  
AS thou hast (most merciful Father) through thine infinite goodness and grace, vouchsafed to permit us to come unto these thy Baths natural thine appointed aid, for the benefit of us wretched creatures. Even so, we acknowledge most justly, that for our sin and wickedness we are thus molested, deceased and vexed. Nevertheless, we incredible rejoice in these our afflictions, knowing, that whom thou punishest, the same most mercifully remember'st: wherefore we hope and certainly trust, for that thou dost remember us with these our griefs and diseases, that thou wilt likewise upon these our pitiful petitions, pardon all our misdeeds: and aswell renew in us the fruit of good works, as also the just health agreeable to our creation, and we do promise' forgiveness too all them that have offended us, so freely as we do look for the health of body, life, and Soul, at thy most mighty hands, for we certainly know, and the same faithfully believe, that as the blessed blood of our redeemer thy only son, coequal with thee in power, and majesty, was shed for our sins: so these thine Elements of water and minerals, may thorough thy mighty operation, cleanse aways the loathsomeness, pains and miseries of these our feeble bodies, thy mystical body, thorough the comfort of thy pure spirit, of grace, the holy Ghost, who with thy son our saviour, and thee our maker, reigneth, one God, in persons three: always more ready to help us thy feeble creatures, than we be able or ready to desire the same: and therefore once and once again, holding up our hands to the heaven of heavens, beseech thy almighty godhead of Trinity, too comfort and strengthen us all, that in thy faith and unity be come hither, for the benefits of those Baths, that we may return whole, safe, and sound, to the better expressing of thy glory, to the posterities, for ever. AMEN.  
God save the queens Majesty, and increase the faith of thy Flock, preserve the Council, and all the Nobility, Spiritual, and Temporal.  
FINIS.   

A Table of all the principal matters contained in this book of Baths aid, to direct the Readers after the order of the Alphabet to find any notable matter contained in the same.  

AVgustus Caesar devised the leap year. Fol. 28. pag. 1.  
Antiquity of Bath. fol. 1. pag. 2.  
All men going into the bath must cleanse their bodies. fo. 27 pag. 2.  
A prayer to be said of all them that enter the Bath. fol. 34. pag. 2.   

B  
BLadud edified the city of Bath. fol. 1.  
pag. 2.  
Bath first called Kayer Blaeydin. fol. 1. pag. 2.  
Baths of Bath not made hot by Magic. fol. 20. pag. 2.  
Baths in pestilent seasons must be avoided. fol. 29. pag. 1.   

C  
'Cause of the heat of Baths. fol. 9  
pag. 1.  
Cause why some waters be hotter than other. fol. 16. pag. 2.  
Colour of the baths of Bath. fol. 17. pag. 2.  
Clysters to purge chollerique. fol. 32  
Clysters to purge phlegmatic. fol. 32  
Clysters to purge Melanchollique. ibidem  
Clyster to break wind. ibidem  
Camphor a kind of Bitumen. fol. 13. pa. 2  
Counsel the key of wisdom. fol. 21. pa. 1  
'Cause defined. fo. 22 pa. 2   

D  
Definition of natural Baths. fo. 1 pa. 2  
Definition of Science. fo. 9 pa. 1  
Definition of Artificial Bath. fo. 1. pa. 2  
Degrees of medicines defined. fol. 20. pa. 1   

E  
Exercise before entering into the Bath. foe 30. pa. 1  
Effects of Diet. fo. 29. pa. 2.  
Every matter probable must be reasoned too and, etc. fol. 8. pag. 2   

FLETCHER  
Fire under the earth. fo. 9 pag. 2  
Frication meet to be used. fo. 28. pa. 2   

H  
Hot baths in cold Regions. fol 12. pag. 1  
Hot Bath for cold sicknesses. fol. 21. pag. 1  
How you shall use yourself before you enter, etc. fol. 28. pag. 1   

I  
joannes de Dondis confuted. fol. 11. pa. 1   

KING  
Knowledge of causse necessary in every profession. fol. 9 pag. 1  
Kings Bath, hot between both. fol. 21. pag. 1   

N  
Nothing can nourish which is not nourished. fo. 29. pag. 1   

PEA  
Puritans better termed qrecisianes. fo. 24. pa. 1  
Purgations for every complexion. fo. 31. pa. 2  
Property of every definition. fol. 1. pag. 2   

R  
Rules to understand the first Table. fol. 26.  
Roots of trees do enter so far into the earth, as. etc. fol. 12. pag. 1  
Repletion to be avoided. fol 29. pa. 1  
Remedies for pain in the head. fol. 30. pa. 2  
Remedies for burning of urine. fo. 32. pa. 2  
Remedies for the Rheum. fol 33. pag. 2  
Remedies for the appetite lost. ibidem   

SAINT  
Subject preserving fire under the earth.  
Sickness defined. fol 22. pa. 2  
a Stipend benefice or prebend in every Cathedral church for a graduate in Physic. fol. 22. pag. 2   

T  
Three manner mixtions in baths. fol. 17. pa. 1  
The Taste of baths. fo. 18. pa. 1  
The smell of the Baths. fol. 17. pag. 2  
times fit to enter the Baths. fol. 27. pag. 2  
Taste defined. fol. 18. pag. 2   

W  
Whence it is that waters spring hot. fol. 11. pa. 1  
Why the fire goeth not forth. fo. 15. pa. 2  
Waters of baths. fol. 16. pag. 2.  
What the sick aught to do when he cometh to the baths. fol. 22. pag. 1.  
Women with child must eschew the baths. fol. 27. pag. 2  
What bread, what flesh, what fish, what fruit, is to be permitted. fol. 29. pag. 2.   

Y  
York first named Kayer Ebrank. fol 2. pag. 1.  
Youghts daily frequenting the baths of Bath. fol. 27. Pag. 2.   
FINIS.   

TO HIS FRIENDS, KINSFOLKS, and Allies, of Bath Bristol, wells, etc. john jones, Gentleman, Graduate in Physic, sendeth greeting.  
AS a lofty Style and long discourse unto them that desire plainness, and covet brevity, is a thing irksome: so a plain sense and an hearty affection uttered to friends (as me seemeth) is most allowable. And for that the manifold courtesies and great commodities received, as well in youth, as of late years at the hands of divers friends, kinsfolks, allies, etc. In the Counties of Gloucester, Dorset, Devonia, Worcester, & Sumerset, were one principal cause, which emboldened me to take in hand this mine enterprise. I could not but signify the same unto you (mine assured good friends) especially having (without offence be it spoken) in the goods of Fortune few equals, in the douries of Nature fewer, in furniture of mind none, and chief in the understanding of the holy Scripture, as good sheep, followers a good shepherd, the right reverend Father in God, Doctor Barkley, my very good Lord and singular Maecenas of all the learned.  
I may not here forget my singular good Lady, the Lady Sydenham, nor her worthy Son Master Henry Sydenham, in wisdom comparable to Cato, in valiantness nothing inferior to Hector, whose singular good will forced me for their sakes, to devise somewhat that might benefit universally: which (whatsoever it be) I beseech you all to accept gratefully as a small present of mine unfeigned heart towards you. Far ye well.  
¶ From London. Anno. 1572.   

Faults escaped in the printing.  
Fol. 3. Pag. 1. Line. 3. For Mempria read Memprice. fo. 3. pag. 1. lin. 5. For Lorine, read Locrine. fol. 3. pag. 2. li. 2. For Monar, read Monarch. fo. 3. pa. 2. li. 10. For corni, cornish.  
fo. 8. pa. 1. li. 28. For mediatis, medicatis.  
fo. 10. pa. 1. li. 22. for milene, read Mileus.  
fol. 12. pag. 2. lin. 32. for stixes, read flare.  
fo. 16. pa. 2. lin. 21. for succeeding, read succeeded. fo. 17. pag. 2. li. 28. for fannou guen freni, read Funnon Gwen frewy. fol. 18. pag. 1. li. 3. for sussible, sussible. fo. 23. pa. 2. li. 2. for whit read hot. fo. 23. pag. 1. lin. 7. for pity, read piety.  
fo. 24. pa. 1. li. 21. for Aphasesis, read Aphayresis. fol. 24. pag. 1. li. 11. for pinis, pinish. fol. ibi. For hot body, whole body. fo. 26. pag. 1. li. 17. For Spelne, read Spleen. fol. 29. pag. 1. lin. 25. read Aluments for Eliments. fo. 30. pa. 2. li. 19 For Nemipharae, read Nenupharae. fol. 31. pag. 2 lin. 7. for pine, read pint.  

Faults in the Table of the six things not Natural.  
For high digestion, read hard digestion.  
For salt and oil, read fat and oily.  
For salt swelleth more, read salt fretteth much.    

¶ Printed at London by Thomas East, for William jones: and are to be sold at his new long Shop at the westdore of Paul's Church.  
1572.