Miscelanea Medica: OR, A SUPPLEMENT TO Kitchen-physic; To which is added, A short DISCOURSE ON STOVING AND BATHING: WITH Some transient and occasional Notes on Dr. George Thompson's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  — Nec lex est justior ulla Quam necis artificis arte perire sua. 
LONDON, Printed in the year 1675.   

HIPPOCRATIS & GALENI FAUTORIBUS, Speciatim Erudito viro, mihique observando, Thomae Austen Armigero, Mei amicissimo, Necnon Egregiè Doctis J. N. & T. S. Medicinae Doctoribus.  
PEllae● Juveni, Cultor non sufficit unus— Duos igitur tanto Heroi, diversi generis, obtigisse, memoriae traditur, Craterum scilicet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Hephestionem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab eodem appellatos. Quorum, ille quidem Regem, hic vero Alexandrum, coluisse dicitur: Mihi quoque, in publicum prodeunti, analogo quopiam, multo magis opus esse, quis dubitet? Repertis enim libelli, & causae quam tractat justissimae patronis idoneis, alios etiam, Scriptoris protectores, exquirendos facile persensi: Nec mora, Vos enim, viri egregii, illico mihi in mentem rediistis, (unde quidem, (ut verius dicam) nunquam abestis) qui me, vestra familiaritate, olim dignati, sic me, sic mea omnia, utcunque tenuia, estimatis, & vel laudare, vel saltem excusare, parati estis, ut aliis, hunc tractatum inscribere, vel alios, mei Defensores adoptare, nefas duxerim.  
De meipso (more Chymicorum speciatim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, G. T.) multa promittere modestia non patitur; & quamvis mihi non sum tam suffenus ut quidquam de me magnoperè pollicear, in utraque tamen Academiâ educato, exactis etiam viginti propè annis in studio & praxi Medicinae, Chymiae, & Anatomiae, liceat mihi dicere me non prorsus ignarum esse plurimorum, sive Dogmatum sive Experimentorum, quae alicujus in hâc arte momenti sunt. Quapropter navem solvendi & hunc oceanum discurrendi copiam facile mihi dandam confido, gratum aliquid & utile humano generi exponere studenti. Valete viri egregiè docti, Accipite hoc offerentem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Pergite mihi (quod semper facitis) indulgere, meique patrocinium suscipere, dignemini: & perpetuo favete  
Addictissimo Vestri, T. C.   

Miscelanea Medica: OR, A SUPPLEMENT TO Kitchen-physic.  
The Second Part.  
ALL Physicians whom we ought most to confide in, do conclude and have determined it as a most undoubted Truth, to cure with contraries, and preserve with Cordials, according to that confirmed Aphorism of contraria contrariis curantur: Similia similibus, conservantur.  
Paracelsus, Theophrastus, Bombastus, Vanhelmont, and some of their late conceited Disciples, without taking any notice of this distinction, do morbum morbo curare: and venture to attempt the putting out of fire with fire: Or, curing hot Diseases with hot Medicines, and consequently cold Diseases with cold. Hypocrates, Galen, and their more aged Offspring; on the other hand judge it more reasonable and practicable to put out fire with water; and to subdue the cold effects of water, by heat or fire: and to this end, if the Disease be hot and dry, as a Fever, they advise such Food and Physic, as is cold and moist; and hot and dry Meats and Medicines to subdue a disease that is moist and cold; never neglecting (as is supposed by the Chemist) to supply Nature, though not the Disease, with convenient, delightful, and proper Cordials, always remembering, not to nourish, but to oppose a Disease, with things that remove, or alter it by their qualities.  
We are much beholden to the temperament and qualities of things, for the preservation of our health, and curing Diseases, nor is there, through the benignity and bounty of God, any accident or distemper, but hath its remedy assigned it, by the matter, form, temperament or qualities of Medicines, knew we but certainly how, and when to apply them: and therefore it is, that Physiology, and all the five parts of Physic, are more absolutely necessary, than the most exalted, and accurate Medicines of the Chemist: and though by some (who know the vulgar neither do, nor will know any thing but what is vulgar) the Galenist and Chemist are represented, as two distinct, different and inconsistent things, yet 'tis certain, they both serve but to make up one entire Artist: And I could tell you Eugenius not only of some Physicians, but some also of your own profession, that can compare, if not outdo the greatest Don and Heroes (as they think themselves) of the Chemical and Hermetick Sect: And because you may depend upon it for a Truth, that all Diseases and Remedies, may as well and better be comprehended under some of the simple or compound Qualities, than any other invented Idea, Name or Notion whatever of the conceited Chemist, to this very end, the foregoing Chapters in the first Part, have given you a practical account of such things, as do preserve by their agreement with Nature, and cure by their contrariety to the Disease; and not to advise people to a Diet, that is answerable to their Disease and Physic they are prescribed, is to ruin them: nor are they by any but conceited Practitioners and Humorists, to be left at large, to feed as they think sit on old Cheese, Red-herring, or to inflame themselves with the more subtle and penetrating Spirits of Brandy, Punch and Aqua Vitae, which, though at first they seem to content Nature, and exalt the Archaeus, or vital and natural heat of our bodies, yet they so alter also the natural tone, temper and ferments of the pancreas, blood and stomach, that (in a little time) they leave them languid, faint and vapid: By these things the Chemist may for a while, seemingly make his Archaeus or Nature blaze the better; but (like a Torch with often beating) it will certainly burn out the sooner: and 'tis rare to find any accustomed Brandy, or Aqua vitae Bubber, when once sick ever to recover, because the frequent use of such things, make all other Cordials useless and invalid in time of sickness, and when Nature should stand most in need of them. Besides, they either at first so inflame the vital Spirits, as to produce such acute, sharp, and sudden Diseases, as Fevers, Apoplexies, and the like, or else in time (as one fire puts out another) they extinguish the vital heat and moisture, and thereby occasion such chronic and fatal Diseases, as Gouts, Dropsies, Palsies, Hectics, Scorbuts, Consumptions, and death itself.  
In short, our blood and spirits may as well be too much agitated as idle, and the volatile Salts may stand in as much need of fixing, as the fixed Salts of volatizing, nor is their less danger in one than the other: and how the Chemist, only with his hot fiery Cordial Spirits at one and the same time, can serve two such different Masters, I understand not, and must herein submit to better judgements than my own, and surely, such a modest and mannerly condescension, as this would have better become Mempsis, than an unmanly disdaining others to magnify himself; nothing being more intolerable and base, than inurbanity: Nor can I but wonder with what confidence he can pretend (as he does, page 187) to subdue the irregular passions, and reform the sinful inclinations of others by his Medicines, when, after so many thousand Doses, as he says he has taken himself, (only to animate others) as yet he has not conquered his own: his prevaricating in this is enough on all occasions, to call in question his integrity, and to make him suspected a— Chemist: Nor are we so much to confide in the loud Hyperboles of his Medicines, and great brags that are daily made of Pantamagogons, Alexi-stomachons, etc. As to some few well digested institutions, that may practically relate to the six non-Naturals, and a Directory for Diet.  
Like Food, like Flesh, like Meat, like Medicine, was once almost grown proverbial: and some old Philosophers, by the continual succession of new matter by Aliments; have not only affirmed; that from sick men we may become sound men: but of late the Chemists have so improved, and advanced the Notion in behalf of their Aetherial, and supernatural Spirits, that we may (say they) also become new men; and one of the best and most accomplished of the Chemical Cabal (meaning Mempsis) has undertaken (on condition his Majesty will be gracious to that profession) not only to cure his Subjects of Incontinency, Atheism, Profaneness, and all manner of Sin and Debauchery: But will make them also Just, Devout, Loyal and Religious, only by cokesing, tameing, and tickling the Archaeus with his Hermetick and Chemical preparations: and to gratify farther, his sacred royal Master for so great a kindness he engages (to use his own words, pag. 187. of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by the powerful operation of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e. in plain English his profound skill in Physic) to convert Quakers, Catabaptists, Independents, Separatists, Schismatics & the multitude of fanatics to the Church of England. Do this, & thou shalt have my consent, not only to be honest George, Doctor George, and George the Doctor: But Sir George, St. George, and George the Saint.  
But in good earnest I wish, dear Doctor, thou hadst concealed the Divine and Moral operations of thy Medicines, upon the hearts and consciences of poor Mortals, because in these his Majesty's Dominions thou canst now never more hope for any practice and employ as a Medicaster: for surely the profane Cavalier he'll not meddle with thee, for fear of being made a Schismatic, a religious Rebel or Round-head: Nor will I'm sure the devout Fanatic, for fear of being damned for an Atheist, a debauched and honest Royalist: now then or never recant, and own the Doctrine of Contrarieties: now, now or never is the time to make it appear and convince the ignorant Heretical, Reprobate, and unconverted Galenist, that thy Chemical and Hermetick Physic, can at one and the same time work such contrary effects, as to make the Serpent (thy self dear Doctor) a Saint; a Royalist, a Round-head, and a Rebel a Royalist; Now I say is the time, the very time for thee, O Mempsis, to work these wonders; or else, (with pity and compassion I speak it) thou must, I, thou must pack up, and be gone into some of those horrid regions, where people are neither for God nor the King; for King nor Parliament, no, nor for my Lord Mayor, nor Common-council.  
I wish also, that the Doctor had not intimated, and suggested to his Majesty that in good conscience (for the good service he has done himself, and Royal Father of blessed Memory) he ought, or can do no less than overthrow, or at least new Model, and purge with his reforming Physic, his College of Physicians, and two famous Univerties, Cambridge and Oxford.  
But above all things, after all thy glorious boasts and brags of Loyalty, thou wert bewitched to petition the Parliament for no less (in effect) than his Majesties; there own, and the people's lives and liberties: for what difference is there betwixt their being ruined, and their erecting a College for Mempsis, with immunities for him, his Heirs and Assigns to dispense all the Medicines, that must be made use of in his Majesty's Dominions.  
This George, however reasonable, and necessary it seems to thyself; yet, after thou hast fluttered a little longer like a Feather in the wind, thou wilt find that the Parliament will let thee drop, and take no more notice of thy Fanatic Freeks and frisking Seminalities of thy brain, than if a Tom-tit-mous, an Owl, or a Jack-daw had flown over Westminster. Let Wisdom bawl, and utter her voice never so loud: let her scream and tear her throat in pieces; 'tis (as thou sayest George) all one, as if thou shouldst vociferate Neptune to forbear swallowing up Ships, since 'tis his Nature to do such dirty and mischievous tricks: All which the Lord Mayor, and Court of Aldermen taking into their consideration, and that there's no hope, that either the King or Parliament will accommodate thee with a College; our Senators and City Heroes are at this time preparing one for thee at Moor-gate.  
And now, seeing he is so hardly dealt with; let his Majesty, his two Houses, his Nobility and Gentry; the Bishops and Clergy; the Lawyers and Laity; the whole City, Town and Country look to it as they will, 'tis to be feared, that whatever Chemic and Hermetick Physic can do, shall be done to have the same effects on them as on himself: and (if Heaven helps not) convert them all to non conformity, faction and sedition.  
This zealous Mempsis in another place of his Evangelium Chymicum (for all he says is Gospel) has a hymn to his Creator (and by the way let me solemnly tell him, I wonder how he dare concern so great a God in his little designs) for putting it into the hearts of rustics and Mariners, with their Punch, Brandy, and Aqua vitae bottles, to teach sottish Galenists, the use and excellencies of his well distilled Spirits, and the foolery of their dull Julips, fulsome and fruitless Apozems, Bochets, Culliss and Jellies, as you may read at large in several Paragraphs and Pages of his Book.  
But to leave these extravagancies, and flurts of the Hypocondres: Let's hear what Galen upon Hypocrates says concerning this affair of Aliments: This grave Philosopher in his Book De Elementis, tells us, that by a dissent of the first qualities (not from the Punctum latens, the little Atoms in the Archaeus, and Seminal Ideas in the Materia primâ, as our inspired Mempsis will have it) but from the dissent of these first Qualities, says our Author, which proceeds immediately from the Elements themselves, and the Aliments; man is born for the Physician, and were it not for the defects proceeding from these two, man could never die.  
From the four Elements, come the four Qualities of heat, cold, dryness and moisture: from these arise the temperaments of Aliments; and from our Aliments, come the four humours, called Choler, Phlegm, Blood and Melancholy; and out of these humours the parts; and from those parts the whole, or what we call a humane body: and when any of these four temperaments or humours are extinct, depraved or hurt in Quantity, Quality, or Motion, then follows Sickness and Death: So that in effect, Life and Death, and every man's temper and constitution, depends more or less upon the Aliments he feeds on; and the humours themselves are nothing more than the effect of food, v.. g Choler is the foams of blood made of Aliments over digested and concocted, and serves to ferment, agitate, or brisk up the constipated Ideas of the Archaeus. Phlegm is made of Food, (for want of natural heat) not enough concocted, and bridles choler, and keeps the blood and humours from burninig, tames, and fixes the Spirits, and makes the body, cool, fat, moist and soluble. Blood is made of Food, perfectly elaborated to augment and nourish the parts: good Food makes good Blood; and good Blood makes good Flesh: So that in effect, Flesh and Blood is only good Food. Melancholy is the Terra damnata: The Devil, the thick and drossy part of Food and Blood; and was intended by Nature to bridle the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the foams or froth of sperm and spirits; to temper rage and lust, to compose the thoughts and imaginations: but being depraved, it works contrary effects, as we see in our friend Mempsis.  
From this little representation of man, an intelligent, and considering person may find out as easily, as by the Ideas, Atoms, or Maggots in the Archaeus, how we come by Diseases, our dissolution and death; and also how necessary, a direct and due diet, such a diet as may answer to the four temperaments, and humours of our bodies, choler, phlegm, blood, and Melancholy: how necessary this (I say) is for the preventing, and curing Diseases; as might be farther amplified, but that I must avoid prolixity, that the Book may not be too chargeable for the poor: Or else it might be made evident, that a diet may be collected, not only to heat, cool, dry and moisten, but also to Bind Thicken Lenify Relax Thin Revel Restore Deobstruate Resist Poison  
And all things else, that Pharmacy itself can necessarily lay claim to, towards the conservation of man. But this will not consist with a short essay, and therefore as concisely, as the subject will permit, I shall only add a description of the Nature, Use and Virtues of an Artificial Bath, and stove hereunto annexed; with which, our Ambrosiopaeas', and a proper Diet may be performed as much as can reasonably be expected from the means.  
What a help it is to Nature, to throw off by sweat those saline, acid, sulphureous, and corrosive particles of blood, which are the root of all Diseases, is manifested by the daily experience of such as are daily relieved by it, in Gouts, Scorbuts, Hectics, the Evil, Palsies, and the like: as it helps thus to discharge the Serum Salsum, the salt, sharp and watery parts of blood by the skin; how far this, I say, may extend itself, both for the preventing and curing many potent Diseases, when Diet and other Remedies are deficient, and cannot do it, I leave to the bounty of a prudent and liberal conception.  
It is so contrived that 'tis impossible for the patiented to take cold, to faint or sweat beyond their strength, and own inclinations; nor is there any nuissance in it, that is incident to Stoving, or sweeting in other Baths.  
Place here the Figure.   

AN APPENDIX: OR Practical Cautions AND DIRECTIONS To be observed about STOVING AND BATHING.  
STtoving and Bathing are two different things: the first may not improperly be called a dry Bath, the other a wet; and when ever you meet with the word Bath, you are to understand sweeting in something that is liquid, as lukewarm Milk, Milk and Water, or only warm water, or water prepared with ingredients proper for the diseased person.  
Note also, that a Bath with very hot water, dries more than it moistens, and contracts the skin and pores, rather than relax or open them; and serves to supply the intention of a cold Bath; or bathing in cold water with such parts & persons, as cannot safely go into cold water: But a Bath of heated, tepid, or warm water, is of so great a latitude, that it extends itself to most Diseases, and serves (to use the words of a learned Author on this subject, Dr. J. F.) effectually more than any thing Physic is prescribed for, to defecate the blood and humours, to mollify the hardness of the Spleen and bowels, to moisten, cool, and nourish a hot and dry constitution and liver, to rarify and resolve also all cold congealed humours, and to prevent Barrenness and miscarrying, that is occasioned by any intemperies of cold, heat or dryness.  
When you meet with the word Stove, you are to understand sweeting as in a Hothouse, without any thing that is moist and liquid: You will also sometimes find the word Vaporarium used in this Appendix, the meaning of which will be known hereafter.  
The Romans were most addicted to Bains or Baths; the Lacedæmonians, Russians, Germans, and most Northern Nations to Stoves: The Turks, French and Italians, use both Baths and Stoves: and as soon as they come out of the Stove, they enter into a Bain or Bath of warm water, to wash away the recrements, slime, mador or mud (as it were) that stoving without bathing is apt to leave upon the skin.  
By this means also, the skin is not only made pure, clean and smooth, but also plump and fleshy: and according as the Bath may be dulcified and prepared, it will nourish, feed and refresh the limbs and musculous parts, more than food: nor is there any thing to be done by the natural Baths at , but may be also performed by artificial Baths of Sulphur, Bitumen, Nitre, etc. and being advisedly used, they do as manifestly answer the expectation of the patiented, as any remedies whatever; in order to which observe these few Directions.  
1. Never Stove when the blood wants ferment, or (according to the Notion of the Chemist) when the fixed salts of the blood have overruled the volatile, as in Dropsies, and some sorts of Scurvies: But when the Sulphur of the blood is too much exalted (the foams of most acute diseases) or acrimony and acidity has insinuated itself into the Mass, and yet the blood not vapid, than the Stove is a proper, and most effectual remedy: Or, more plainly, according to the significant, apparent, and practical meaning of the Galenist; Stoving is not so proper and beneficial, for weak, lean, hot, hectic, dry, choleric, maciated, melancholy and squalid bodies, as bathing; nor bathing for cold, moist, fat, corpulent, plethoric, phlegmatic & hydropic constitutions and diseases, as stoving: The Stove is most proper for the Spring, Autumn and Winter; the Bath for the heat of Summer: the Vaporarium is neither bathing nor stoveing, but differing from both, and to be used by all sorts of persons at any time.  
2. Before you , or enter into the Stove; if your body be not naturally soluble, be sure it be made so by Art: Take a gentle Clyster over night, if you intent to sweat next morning, or take the like Clyster in the afternoon, if you intent to sweat at night. An hour before bedtime, and two or three hours after you have eaten a light supper, is the best time both for bathing and stoving, because you may lie all night after in your bed, and have your body well refreshed and settled by morning. Note also, that while you are sweeting in a Stove, Bath or Bed, you may refresh yourself with Mace-ale, Egg-caudle, Chicken-broth, or any convenient Bocheet, supping or liquid Aliment.  
3. When you come out of any Stove or Bath, take great care you take not cold: For preventing which, and many other accidents, nothing hath ever yet been invented comparable to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Balneum, and vaporarium, now all in one presented to you; which is so safe, so commodious and effectual, both for preventing and curing almost all Diseases, that nothing ever was, or can be advised better, for private Families than to have one of them constantly in their houses; it being so contrived, that it may stand in any bedchamber, with as much conveniency and ornament, as a well wrought Chest of Drawers or Cabinet.  
In Italy, France, Germany, Turkey, and many other Countries, they are so curious, and (not without good cause) so addicted to stoving and bathing, that they count their habitations not completely furnished, and well provided and cared for, until they have them in their houses, esteeming them the most commendable and necessary furniture that belongs to them: and scarce a Family of any remark and quality is to be found without them; and if our English Gentry, especially those that live in the Country, remote from Physicians, did also take up this custom, they would have no cause to repent them of their care and consideration: Besides, not only their healths, but interest and good husbandry might induce them to it, it being the most profitable Physician and Apothecary they can make use of.  
Another benefit of having them in their houses, is the accommodation of their servants, attendants, bedding and linen, and the avoiding many accidents by lying, bathing or stoving after strangers: by this means also, they will be encouraged to use them the oftener; at lest 'tis likely it will induce them not to fail, spring and fall; those being (though no time amiss) the most necessary times to prevent Diseases, and preserve their bodies in a perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, health and integrity the whole year after.  
I know, and am well assured, that Physicians would frequently advise their Patients to stoving and bathing, had they them in their own houses, but the charge and trouble on all occasions of providing them, does too often discourage both the Patient and Physician. By this means also you may avoid Spring and Fall, the use of Diet-Drinks, Physick-ale, and the like, which being at those times so rashly and promiscuously used as they are, do more hurt than good. Letting blood also in the Spring, may by this means be prevented, only observing then a spare and cool Diet, which the Ancients called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or succedaneum to blood-letting: Abstinence rather than bleeding being their way to abate blood, and prevent diseases: and to deal uprightly in a matter of so great concernment, for a preventive, 'tis to be preferred before opening of a Vein, which I do not much fancy, but in cases of extreme necessity, and not upon every trivial distemper, and occasion that offers itself: Bood being that which makes blood, and (as the oil and lamp of life) not prodigally to be expended, lest like the foolish Virgins we have our Oil to buy, when we should have it to burn.  
The particular benefits of bathing and stoving are not easily to be reckoned up in a transient discourse, but that which they are so generally famed for, is to depurate the bad recrements of the blood, the lassitude, and lumpishness of the limbs, and to make the whole body brisk, nimble, light and airy.  
They prevent and cure all Agues, and Fevers of all sorts, both ardent, hectic, putrid and pestilential; and in times of contagion, are of absolute use, provided the place they sweat in (as it commonly happeneth) be not infected; which (if for nothing else) were enough to encourage persons to have these Stoves in their Houses.  
And as there is nothing more effectual to prevent the Plague, than sweeting moderately in these sorts of Stoves, once or twice a week: So also, if infected, nothing can exceed them for a Cure, taking at the same time convenient Cordials: Nature by a Metastasis, being thereby assisted to throw off the poison and venom of the blood, from the Centre, to the remote parts of the body, which is the only intention of the cure, the like is to be said of the Smallpox, malignant Fevers, and all contagious diseases.  
It relieves or cures all sorts of pains and aches, as Sciatica's, Gouts, etc. it cures also limbs, that are weak and relaxed, and all cold, and moist diseases got by cold.  
Bathing by the mildness of its heat, mollifies and relaxes, softens & smooths, and on this account is very proper, and very prevalent to cure contracted members, and parts obstructed, either outward or inward, as the breast, spleen, liver.  
Bathing also, wonderfully relieves and easeth Nephritick pains, and such as are tortured and troubled with the Stone, Colic pains, Hemorrhoids, stopping of Urine and Courses, and makes a costive belly soluble and lose.  
All diseases of the sinews, and all internal diseases proceeding from a cold and moist cause, are prevented & cured by Stoving, as Rheums, Palsies, Lethargies, Cramps, Deafness, weakness, swelling and numbness of the joints: 'tis also a specific against the Kings-Evil and Jaundice, Scabs, Itch, Chilblains, and all efflore scences of the skin. In short, it so altars and defecates the blood, that you may alter as you will by them and diet, the whole habit of the body, & make it another thing than what it is; like the ship at Athens, though it continued still a ship, yet had it not by often reparation, one foot of the timber it was first built with.  
And not only sick and diseased persons, but such as are in health may receive profit, but no prejudice in the least by them: and my ingenuous friend Mr. H. H. has told me, that in his travels to Russia, Sclavonia, and other Eastern parts of europe, he observed that in ●hose Countries, it was no● possible for the inhabiants to live (for want of untilation) were it not for their Stoves, but by the continual and frequent use ●f them, no people are to be found more sound and healthful; and are thereby so little beholden to Physic, that the name is scarce known among them: and not a place of any note, but has one in them  
So also the Scorbute or Scurvy, by often and frequent Stoving, is river heard of among those people (though for wan of perspiration) they would else be inclined to it more than we in England. 'Tis their only refuge also to prevent Fevers, Gou●, Palsies, etc. after they ha●e debauched themselves wi● high drinking, which the people, to the great scandal of their Country, are most infamously addicted unto.  
Many people, especially such as are Hysterick and Hypocondriack, by Stoving in common Stoves and Hothouses, are subject to fumes, headache, swoon, and suffocating vapours: But in this sort of Stove, (the head being in the open Air, all the while they sweat) these and many other evil accidents are prevented, nor are they at all offended with any noisome vapours or suffocating fumes.  

The manner of using it is thus.  
Your body being made soluble by some gentle Lenitive or Clyster, go naked into the Stove; stay in it about half an hour more or less to your content, or the nature of your disease, taking while you sweat some comfortable supping, as Mace ale, or whatever else may be advised by your Physician: while you are sweeting, you may increase or decrease the heat yourself, and sweat as you please; after you have sweat to your content, you may have the Flammifers, or fire Vessels removed; and the neck-board slided away, and so slip down into the wet Bath, and there wash off the recrements, the slime and filth of your former sweat, with balls invented for that purpose: Then (after you have bathed about half an hour) stand upon your feet, and wipe your body dry, & step out of the Bath into a warm Bed, and lie warm till your body be well settled, and afterwards rise, and having taken some warm broth, you may go abroad, renewed to admiration, and sufficiently recompensed for what you have done.  
That which we call vaporarium, is a place in the Stove, contrived chief for diseases of the Womb, Anus, and diseases of the inferior belly; as Dysenteries, Hemorrhoids, Cancers, and fistulated Ulcers, Scyrrhous tumors, Barrenness, Abortion, Menses, Secundines, and every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and were it for nothing else but decency (Cùm vapor per infundibulum & fistulam plumbeam, in Vterum, vel anum ingrediatur) it was enough to induce private Families and persons to have one of these Stoves by them.  
It still remains, that I give some account of the Hydroticks which feed the Flammifers; or how and what it is that causeth the patiented to sweat; it is not caused by any gross material fire of wood, coals, etc. as the common Chairs and Stoves are, but 'tis by an essential Oil, cohibited by retorts with well rectified Spirit of Wine; and if you have the true exalted, and perfect Oyly-spirit so well incorporated, and separated from its phlegm, as it ought, it will penetrate, and prove as active as lightning itself.  
There are some who know no better, who do in these cases use common Brandy, and our poor, mean English Spirits, and they succeed in their cures accordingly, there being seldom any visible or manifest benefit received by it: Whereas, those mighty and potent diseases, of a confirmed knotted Gout, an ulcerated Kings-evil, Palsies, and the like, are frequently subdued by the Oily spirit rightly prepared▪ as might be made appear, did it not savour too much of the Pseudochymist, the Mountebank and Mechanic.  
All that I have else to add, being confined to a short Treatise, and supposing that after the publishing this manner of Bathing and Stoving, there will be no want of undertakers, and such as will pretend to the utmost that can be done by it; yet, that abuses may be prevented, and none but wilful people deceived, this is to signify, that the very same preparation of Spirits for the Flammifers, that produce those great effects by sweat, and that I use myself, may be had at Mr. Briggs an Apothecary, at his house by Abb-Church near Cannon▪ street: or in Spittle-fields near the Salmon. By the help of which Spirit, any that have these Stoves of their own, may do as much with them towards curing themselves, as can be done for them, by the most mighty hand, and most magnified Medicine of a Chemist.  
Those that desire more ample satisfaction on this subject may read Galen, de sanitat. tuend. The Learned Lord Verulam, de vit. & morte: And the wise Seneca's Epist. de Baln.   
FINIS.   

Books sold by Dorman Newman, at the King's Arms in the Poultry.  

Folio.  
THe Regular Architect: Or the General Rule of the five Orders of Architecture of Mr. Giacomo Barozzio Da Vignola. With a new Addition of Michael Angelo Buonaroti. Rendered into English from the Original Italian, and explained by John Leek, Student in the Mathematics, for the use and benefit of free Masons, Carpenters, Joiner's, Carvers, Painters, Bricklayers, Plasterers: In General for all Ingenious Persons that are concerned in the famous Art of Building.   

Quarto.  
A Golden Key to open hidden Treasures, or several great Points which refer to the Saints present blessedness, and their future happiness, with the Resolution of several important Questions, the Active and Passive obedience of Christ vindicated and improved, II. serious singular Pleas, which all sincere Christians may safely make to those 10. Scriptures, which Speak of the General Judgement, and of the Particular Judgement that must certainly pass on all, etc. the first and second part. By Tho. Brooks, late Preacher of the Gospel at Margaret's New Fish-street.  
A Practical Exposition of the Ten Commandments: With a resolution of several Momentous Questions and Cases of Conscience. By the Learned Laborious, and Faithful Servant of Jesus Christ, James Durham. Late Minister of the Gospel at Glasgow.  
Paradise opened: Or the Secrets, Mysteries, and Rarities of Divine Love, of Infinite Wisdom, and of Wonderful Counsel, laid open to Public View. Also the Covenant of Grace, and the high and glorious Transactions of the Father and the Son in the Covenant of Redemption opened, and improved at large, with the Resolution of divers important Questions and Cases concerning both Covenants. To which is added a sober and serious Discourse, about the Favourable, Signal and Eminent Presence of the Lord with his people in their greatest Troubles, deepest Distresses, and most deadly Dangers. Being the Second and Last Part of the Golden Key. By Thomas Brooks, late Preacher of the Gospel, at Margaret's New-Fishstreet.  
Letters of Advice from two Reverend Divines, to a young Gentleman about a weighty Case of Conscience, and by him recommended to the serious perusal of all those that may fall into the same Condition.   
FINIS.