NATURES EXPLICATION AND HELMONT'S VINDICATION. OR A short and sure way to a long and sound Life: BEING A necessary and full Apology for Chemical Medicaments, and a Vindication of their Excellency against those unworthy reproaches cast on the Art and its Professors (such as were Paracelsus and Helmont) by Galenists, usually called Methodists.  
Whose Method so adored, is examined, and their Art weighed in the balance of sound Reason and true Philosophy, and are found too light in reference to their promises, and their Patient's expectation.  
The Remedy of which defects is taught, and effectual Medicaments discovered for the effectual cure of all both Acute and Chronical Diseases.  
By George Starkey, a Philosopher made by the fire, and a professor of that Medicine which is real and not Histrionical.  
London, Printed by E. Cotes for Thomas Alsop at the two Sugarloafs over against St. Antholins' Church at the lower end of Watling-street, 1657.   

To the Right Honourable ROBERT TICHBURNE, Lord Mayor of the famous City of LONDON; George Starkey a Philosopher by the Fire, wisheth all temporal and eternal felicity.  
RIGHT HONOURABLE,  
IT may be wondered at by many, and censured by some, that I to your Lordship so very a stranger, should be so bold as to presume this Dedication; and your Honour may perhaps account it as strange, if not rash, that without pre-acquainting your Lordship, I should so venturously undertake to do it. The wonder and censure of others I shall let pass, as not esteeming either the applause or censure of the vulgar, which is as uncertain and as changeable as the wind: But for your Lordship's dissatisfaction, which I only imagine may be caused by this Dedication, from him who is merely a stranger to your Honour; for remeving of that, let me only crave your Lordship's patience, and I doubt not, but to give such rational excuses of this presumption, as may reconcile your Honours (not offended, but perhaps somewhat amused) thoughts, toward your unknown, but cordially honouring servant.  
First therefore let me assure your Lordship, that it was not my own motion, that incited me to present your Honour with this Tractate, (although the worth thereof may deserve an honourable Patron) for I was sensible what boldness it might be esteemed, for me so unknown to your Honour, to dare to engage (as I may say) your Lordship in my quarrel, by calling on your Honour to partronize a Polemical discourse; on which ground, and for which reason I intended to let it pass without any Dedication, till at length I was persuaded, by a good friend, one in command at present in the Army, to do what here I undertake, be convinced by his solid arguments of the conveniency of the same.  
Among which Arguments the most commanding was, when he upon his knowledge of your Lordship's inclination, having been long acquainted with your Honour, assured me how great a lover of Ingenuity and Art he had ever known you, and by reason of your accomplished parts, how competent and able a Judge of the same: which was an unanswerable inducement to me, to take the boldness of presenting this to your Lordship, as to an able person to censure the same according to its worth and deserts.  
Hereby (Right honourable Sir) I shall give a greater lustre to the truth for which I contend, when I submit and prostrate what I have done, to yours Honour's judgement for censure, and at your feet for patronage; confiding so to the truth of what I have written, as to assure myself, and promise your Honour such a foster child, as will never shame its Patron; and doubt not, but so long as the Art of Medicine shall continue in esteem, which will always be, so long as it is of use, this short discourse will live with credit, and wherever it is preserved or kept, there it will make mention of your Honour's worth and desert, and will prove a more clear and lasting monument, than any statue of brass or Marble. For, My Lord, I am past doubt assured, that this small Treatise will be in esteem not in England only, but in other Nations, as being drawn out of the fountain of most undoubted experience: in which though I am severe in reproving common abuses, yet is it not without cause, as if your Lordship's most weighty affairs will permit you so much leisure, as to look into the Epistle following, and the Book itself, you will see most evidently.  
'Tis not (my Lord) all our Doctors (but only such as are so qualified, according to what I reprove) that I tax, and seek to reclaim; for several among them (to my knowledge) are Chemically given, as namely Doctor Ridgely, Dr. Gurdane, Dr. Goddard of Oxford, Dr. French, Dr. Bathursts, Dr. Currar, and many others, who have chosen the Chemical for the true way, and would wholly reject the other, were they but (Arcanorum Adepti) Masters of those secrets which are taught and preparable by true Pyrotechny, after which they seek seriously and sedulously: only some thinking all Art with them already, defend their Method, against their knowledge and conscience.  
My Lord, who can be a fitter person for this Dedication than yourself? whose office calls upon you, and whose power enables you to mind these things here within your Honour's Jurisdiction, whose vigilancy and care in your place hath been already eminent in reforming several abuses in this City, which by being so long undisturbed, could almost have claimed prescription, (were it not that what is unrighteous cannot claim prescription) but the subject of my ensuing discourse is a discovery not of an abuse of selling Beer, for which if a man give a halfpenny too much, he is only so much the poorer, and that is all, but it concerns the precious life of thousands, and their health, a thing so much beyong estate, that skin for skin, nay all the world (if a man had it) oft times would he give for to save the same.  
This as it is of high concernment to the sick, so ought it to be the principal care of the Magistrate to see that nothing be maintained under colour of Law, that may really prejudice, and endanger the life and health of any. In vain are men secured from injury done to their goods, estate, credit, and liberty, while the most precious of all, their lives, are monopolised, and by colour of Patent, bought and sold. Our Doctors, (I mean the major part of them) maintain a method of medicine, which I impugn; the Controversy concerns the way of restoring diseases safely, speedily, and certainly, in which your Honour, as a chief Magistrate, is nearly concerned; in vain are thiefs and enemies provided against, if a Method be by authority confirmed and defended, which is of more dangerous consequence as to killing of many actually and immediately, of more by not restoring such diseases, which may easily be restored, were but the right way of Medicine allowed and encouraged.  
What their Method performs is obvious to, and the byword of the veriest rustics in the Nation, and the reason why more cannot be expected from that Method, is because it is erroneous and defective, dangerous and impotent, partly lame and ridiculous, partly lamentable and desperate: To this Method as a remedy of its defects, I have opposed the way of curing and restoring diseases by powerful Medicaments, which are adequate remedies to the causes of the same, and have hazarded the cause in hand, and my reputation on the trial, if they dare to take me up: But I expect a more churlish answer (by club, or fist Arguments) that they will endeavour to suppress what they cannot overcome, against which violence I humbly entreat your Honour's Interposition, in lieu of whose protection, in what only is just, and Christian, I promise that if they will contend with me I will engage on these grounds, That whatsoever they shall agree to give me for every Cure, I will forfeit twice as much for every one not cured in the time agreed on; that is, in all Fever's continual, Fluxes, and Pleuresies, in four days; in Agues (not Hyemal quartanes) in four fits, in Hectics and Chronical diseases in thirty (at most forty) days, (now under continual Fevers I comprehend Calentures, small Pox, Measles, etc. which are of that head) provided they will be upon the same lay with me in as many Patients as I have for my share, which let them be divided by ten, they to diude one ten, and I another, and always the divider to have the five Patients which the chooser leaves; I will engage to perform all my cures without blood-letting, purging by any promiscuous Purge, or vomiting by any promiscuous Vomit, that is, which will work on all indifferently sick or no, without Vesication, or Cautery, without making any issue, or curious rules of diet, without Clyster or Suppository, and let them perform their cures how they can, by choosing one or more (nomine omnium) to maintain the contest; and if I wave the combat on these terms, let me be suspended from ever practising, as a vainglorious boaster, and if they win of me, I will recant my opinion with the greatest both solemnity and ignominy they can devise to enjoin me to.  
This as a trial of Art or skill is the true Touchstone by which I shall stand or fall if they please, but I fear they will not engage, some of them knowing this by my Medicaments (besides my own practice) one in Town here cures more annually, than any of their College, the man a known man for honesty and Religion, and several others both in this City and the Country, whom I can call for testimonies of the safety and efficacy of these true Pyrotechnical remedies, who by my directions cure many safely and certainly, seldom missing the final cure, ever giving ease, unless the fickleness of the Patient, or his extreme weakness before administration hinder the same; but I fear to be too troublesome to your Lordship, whose serious affairs will scarce permit you leisure to peruse a tedious Dedication: which mature consideration calls me off in time, and commands me to make excuse for being already (I fear) too long, only I beseech with your pardon your acceptance of this small present, as an acknowledgement of your Honour's worth and virtue, and an expression of that esteem which he hath of your Lordship, who is,  
My Lord, Your Honour's real though undeserving Servant, Geo. Starkey.   

To the studious lover of Truth and sedulous searcher after Nature's secrets, George Starkey (a Philosopher by the fire) wisheth all success and felicity.  
THis Apologetical Discourse studious and courteous Reader, must expect to meet with three sorts of men, and will find various entertainment from each sort of them.  
First, Some who are concerned in this quarrel, and will think themselves much engaged by it; such are those who are by this short discourse reproved, and will be apt to complain, that I am too invective and satirical against them.  
To whom I answer, that the discourse is indeed polemical, but the first that entered the list were themselves, whom because they bid defiance to the truth here asserted, with heaps of reproaches on such who were eminent in this Art (here defended) I was bold to meet, & to engage conflict withal, and let them not complain, if they meet with shot for shot, and blow for blow. 'Tis true, a middle answer puts away wrath, but that is wisdom where the wrathful party and his anger is to be regarded, but where equal terms are, there I know no reason, but a fool may be answered according to his folly. Paracelsus, Basilius, Valentine, Quercetan, Suchten, Phaedro, Helmont, etc. were men for learning and worth as eminent as any the most eminent chieftains on the adverse side; and though of Artists I confess myself the meanest, and most unworthy to encounter, yet so far as concerns the controversy in hand, I will not give back an inch for the stourest of the contrary party.  
Are they Physicians by profession? so am I, educated in the Schools as well as they, graduated as well as they, nor was my time idly spent, but in the Tongues and course of Philosophy usually taught, in Logic and other Arts read in the Schools, though I will not boast myself into comparison with any, yet if any be desirous to assay what I am therein, I suppose I shall give such an account as not to render myself the repute of an idle mis-spender of my time and years.  
'Tis not because I never read the usual Philosophy, that I do not embrace it, nor because I am a stranger to the usual Method of Medicine, that I speak and write against it, and rather choose the true Chemical way than it.  
For the vulgar Logic and Philosophy, I was altogether educated in it, though never satisfied with it; at length Aristotle's Logic I exchanged for that of Ramus, and found myself as empty as before: and for Authors in Medicine, Fernelius and Sennertus, were those I most chiefly applied myself to, and Galen, Fucksius, Ayicen, and others I read, and with diligence noted, what I could apprehend useful, and accounted this practical knowledge a great treasure, till practical experience taught me, that what I had learned was of no value, and then was I to seek for a new path, in which I might walk with greater certainty, and by God's blessing, by the tutorage of the fire, I attained true Medicines taught obscurely by Paracelsus, but only explained by labour and diligence in the Art of Pyrotechny.  
And that I am a little severe in reproving abuses in the common way committed, I appeal to themselves, if what I write be not rather too mild then to invective, if so be that what I reprove be true, and that it is true all the world knows, and my Reasons to prove by charge will stand firm, till by some of their champions overthrown, which I doubt will never be.  
I would some of their side would dare to enter into the lists and maintain (if possible) their rotten building, their declaimed Method, to whom I shall give a short survey of his task.  
That all Diseases (in kind) are curable; that I affirm, and they deny.  
That the vulgar Medicaments according as they are allowedly prepared; are not true Medicaments, for want of a right Philosophical preparation.  
That he that is a Master of true Medicaments, may cure any Disease, safely, speedily, and certainly, without Vesications, Fontinell's, Phlebotomy, cathartics or Emetics.  
That all Fevers continual may be cured in three days, or four at most; and also Pleuresies; and he who cannot do that ordinarily, without blood-letting or purging, is no Physician.  
That all Agues, yea though Quartans, may be cured in three Fits, four at most, unless that some Hectical addition be, and make the disease harder of cure, or the extreme debility of the Patient make him not capable of so speedy recovery, and yet so in no long time may the Disease be restored.  
That salivation in the Lues or Tubbing is a dotage, and that that Disease may be cured though old (in few weeks) without either.  
That Gonorrhoea's, though virulent, may be cured by killing the venom, by antidotary remedies, in few days, without any purgation, save by urine and a gentle sweat.  
That all Fluxes, though bloody, may be cured in three or four days, without any Clyster, or Purge, or the like, by appeasing the enraged Archaeus of the place, which is soon done, and the peccant occasional matter, will be avoided by urine, and ordinary siege, as also by gentle sweat insensibly.  
That the true preparation of all Vegetals, takes away all the purging virulency, and the vomitive quality of them, except only in Opium, whose deleteriall quality is turned into a strong Diaphoretic, curing the Cough, and all Fevers, and Agues, except of the highest graduation, which require as powerful Arcana's, as the Hereditary Gout, or inveterate Epilepsy.  
That Salt of Tartar volatized, or made into a spiritual Elixir, with any essential oil, is an absolute corrector of all vegetal poisons (none excepted) and is therefore a key to command the specific excellency that is in any concrete of the whole vegetable family.  
That his Elixir alone is a better remedy for any either acute or chronical disease, than any preparable according to the common dispensatories, and therefore that way which furnisheth its sons with thousands of other Medicines, must needs be the better way.  
That though Opium corrected, after large sweat, the next day cause vomit (with some only) yet it is not to be reckoned among the common vomits, because first it works certainly by vomit with none: and secondly the same Medicine takes away the vomitive quality in all other Medicines or Simples, as Elaterium, Hellebore black or white, Cambogia, etc. as also the purgative venoms of Scammony, Zalap, Rhabarb, etc. and having corrected them, loseth its own vomitive quality together with them.  
That by mean of this key specific remedies may be had among the nobler vegetals (imprisoned (as they are) under the custody of their virulency) for all diseases in kind, though not so speedy, and as universal, as by means of the great Arcana's, yet with care, diligence and industry, the cures may by as certain and safe, though (in the extremest diseases) in a longer time performed.  
This is a short summary of my following Treatise, which I shall maintain and defend against the most stout adversary, that either by polemical writings, or by actual demonstration, and he that will confute me, let him overthrow those Aphorisms by argument and by experiment, & Phillida solus habeto.  
'Tis not unlikely but some captious Antagonist may censure my Aphorisms, as oftentatory, because many of them do lay down what I promise to be the effect of the Art by me commended, and many of them describe Medicines unknown to their sect, and therefore such which they neither do nor willingly would believe to be in Nature, and therefore may think to put all off with a laugh, that I should challenge any adversary to fight on ground which for aught they know is only imaginary, like the ground in the Moon, and against weapons, which for aught they will believe, are as merely Romantic as the Knights Errand enchanted spears, swords or shields.  
To such a merry Antagonist, I might (as soon as he hath done his laughing) reply in the known verse, fit for the purpose: Per risum multum facile est cognoscere stultum.  
But I shall forbear any such aggravating proverbs, and come soberly to argue the case, and to give an account of my so doing, such as to a man rational may be satisfactory.  
Go too my friend, Is not the controverted question concerning the true Art of curing diseases? you say your Art is the right, and the Art professed by Paracelsus, Helmont, etc. and commended by me, is wrong: I maintain the contrary sentence, which sentences of ours being contradictory each to other, cannot possibly be both true; I to make it appear that I am not ignorant of your way and method, oppose your Diaeticall prescriptions as foppish, your Blood-letting, Scarifications, Vesications, Fontinell's, either by cautery, or knife, to be cruel, needless dotages, so far are they from being the prescriptions of true Art.  
I oppose your Medicaments as dangerous, provoking nature by their venomous virulency (as we use to say) ad restim, and forcing it to play one game for all, hoping that possibly (for it is no necessary consequence) in this commotion of the Archaeus, by being put into such eminent danger, it may forget its former anger, through the present fear, and in labouring to expel so dangerous an enemy, may with it dislodge its former troublesome guest; this Art sometimes takes effect, and often it makes quick dispatch of both disease and life, and therefore is no more to be used according to true Reasons dictate, than a man or woman in an Ague or fit of the Gout is to be thrown into a river, because fear of drowning, or a sudden dangerous fright, hath been known oft to cure, one, and ease the other.  
I have rejected your Cordials, Coolers, etc. as ridiculous, (barely palat-pleasing) toys, and your diet-drinks, as nonsensical, fortuitous prescripts, your Locks, Tablets, Species, Conserves of Fox-lungs, etc. as only mimical juggling feats, to multiply your Fees, and swell the Apothecary's Bills.  
Had I done no more, I know you would have replied like Oyster-women, and sung your Triumphs with contumelies and reproaches without allowance; therefore to cut your Combs before you crow, I have propounded the true standard of being each of us judged by, and that is by our Work, the only true way of esteeming each workman.  
For when I have spoken what I can in behalf of my way and Medicaments, and you declamed till your lungs be weary, in commendation of your Method, this at last will be the searching question to both of us, What is the end of my Art, and your Method? and whether of both doth most good?  
The end propounded to, and promised by both, is curing and restoring disease; this if your Method can do better than my Medicines, it will be applauded notwithstanding my contempt of it, and if not, it will fall, notwithstanding your high commendation of the same.  
In the comparison of way with way, and art with art, which is better it may be true, that both may be good, but I have proved your Method to be erroneous, your Art untrue, and your Medicaments to be only nominally such, but really poisons; and yet if I had done no more, you would I doubt not have recriminated, (a poor way of answering a Charge) though without any proof.  
Now because I did expect from you recrimination, I have to anticipate your objection, rejected all Mercurial and Antimonial Medicaments, either Vomitive, Purgative, or Salivative, as being salads for your own Apparatus, Pigs of your own Sow, adopted sons of your own Method, as also all Vegetals, (so long as either Purgative or Vomitive) and their Oils, so long as Oils, and their Salts, so long as fixed; we renounce from our mystery, and leave them to you, finding them with you, [ut similes labris lactucas].  
But if any of you shall say, that you know not any such preparations as I mention, and therefore do not mention, and therefore do not believe the commendations of them: then say I, why do you judge and censure an Art you know not? why condemn you and reproach Artists, while you understand not what they profess? for shame cease imitation of the Fox, and condemn not those Hens for lean, and Grapes as sour, which are too high out of your reach.  
We knew your Art both Theorically and Practically, before ever we disliked it; learn at least this candour from your professed Antagonist.  
Therefore according to what we know, we come to your own doors, and dare you to combat, we defy your Clysters as ridiculous, your Purges, and Vomits, and Blood-letting, as dangerous; your Issues, Cauteris, Blistering, etc. as cruel and needless; and in a word, your whole Method we have impugned.  
Now because it may truly be replied to what I have said, That if a cure be never so desperate, or uncertain, or cruel, yet it is good (if it may do good) to be used, provided no better way can be had, since (not only a little blood) but skin for skin a man would be content to give to save his life.  
Therefore (and very seasonably) did I lay down the efficacy of Medicines preparable by that Art which I commend, and have instanced in those remedies which will perform my promise therein, which was an absolutely required task, for the making good of my assertion.  
For if my Medicines would only do what your Method would perform, as speedily and as safely, yet it were the better, as being more simple, less chargeable, not tying the Patient to such curiosity in diet, nor by far so cruel, as using none of all your martyrdoms and butcheries.  
But if my Medicaments will perform what your Method accounts impossible, and therefore dare not promise, nor give hopes of, as in the cure of the Palsy, Epilepsy, Gout, Agues, King's-evil, etc. as also the Lues inveterate, without Tubbing, or Salivation, in Gonorrhoea's of all sorts, without purgation or vomiting, or detaining within doors, and will cure all acute diseases, as Fevers, Fluxes, and Pleuresies, Calentures, Smallpox, and Measles, at the utmost in four days, without Blouding, or Purging, without suffering the Smallpox to fill, but by an Antidotary killing the venom, attenuating and avoiding the peccant matter by the pores, and mortifying the venomous corruptor of the blood, not suffering the Archaeus to make any purulent matter; and in all this performance, not tormenting the Patient with forbidding drink (a common cruelty in the vulgar Method) but allowing good Beer, and Wine moderately, in the most deplorable Fevers; if I say this be made good, certainly, ordinarily, and safely, than it must follow, that your Method is but a bloody cruelty, and a tyrannous cheat, no more to be pleaded for or defended, than Baal was to be pleaded for by Israel, who were the people of God.  
What I have said of the Medicaments commended by me, I will hazard the cause totally upon making it good, and can give past instances if required; but if any shall undertake to combat with me, we shall not go to rake up things past, for to find examples, but Hic Rhodus, hic saltus esto. If the Methodists dare to contend with me, if I do not stand contest, let me for ever be branded for a vainglorious boaster, and till they do that, they must never expect victory.  
If their Method have done and can do what I promise by true Chemical remedies, known to me, and preparable by that Art professed by Paracelsus, Helmont, etc. let them take up the Cudgels and come forth; or if they will only try me, let them only give me as much for each party cured, as I will forfeit for each uncured of a thousand in acute diseases in four days, that is, in Fevers, Pleuresies, Smallpox, Measles, Fluxes, Calentures, and Agues in four fits, not Hectical, or if Quartan and hectical, in four weeks, provided the strength be not wasted to despair; and if I slink the proof of experiment, let me be reputed what they please, and if I cure not six for one, I will recant what ever I have written publicly; let them do the same if they dare.  
And as for the dangerousness of my Medicaments, which I know they will insinuate; that is but a mere bugbear, by which ignorant people are frighted without cause, or ground, as the Jesuits are reported to affright their deluded Catholics, by telling them that the English since the casting of the Pope's Supremacy, are turned into Monsters, which those who know our Nation see to be but an invention, to keep their people under restraint, from falling into that Religion, which they call and account Heresy.  
I before advised the Reader, that by the volatile Salt of Tartar all Vegetable poisons are so corrected, as not to leave the least footsteps of the same, and that without decoction, but only by digestion in a heat answerable to the heat of the Sun, in which warmth, they in short space are turned into mere real Salt, which will crystallize like Sugar-candy, tincted according to the concrete, and retaining so much of its taste and odour, as the [Magnum oportet, or vita media] will retain.  
So far then are these Medicaments from being poison, that myself will take of Hellebore, or Elaterium (two churlish poisons) or any other Vegetal, of the most malignant quality, a dram at a dose, and that on a fasting stomach, and fast after it two, three, or four hours; and let any Galenist do the like, and I will lay down the cudgels.  
But I have sung long enough to deaf men, I shall have done with these captious Readers, and shall come to speak a word to those who are better tempered, after I have first given one word of admonition, to prevent a Critic.  
And that is, if that any faults chance to escape the Press, my leisure not permitting me to attend it, they be attributed to their true cause; one (in perusing part of this Treatise, as it was brought me by the Stationer before all was perfected) I observed remarkable, and that is a large Anachronism, which I cannot tell if or no, it were an error of the Printer, or a slip of my pen; this I am sure, it is a fault about of the bottom of the 16. page, where in stead of (though he viz. Aristotle, in many places severely carped at Galen, (read) be severely carped at by Galen) which was my meaning, not being ignorant of the number of years between Aristotle, Alexander's Tutor, who was son to Philip, the first founder of the Grecian Monarchy, and Galen who lived since Christ, (of whom, and Moses also he wrote blasphemously enough) in the flourishing of the Roman Empire. Other faults I observed, and some may be which escaped by observation, where either a word or letter may be defective or redundant, which any candid Reader may correct with his pen, by the direction of the sense: and now I come to the second sort of Readers, to speak one word to them.  
And those are such who being indifferent on either side, are apt to incline to that part, which hath and brings the best reason, such perhaps may at first sight blame me for too tart and Satirical to whom I shall answer with the Comedian, In dicendo is operâ plerumque abutitur, non qui argumentum narrat, sed qui malevoli Poetae maledictis respondet: I do but answer their reproaches oft and betterly cast on Paracelsus, and Helmont, and many other worthy Artists in the Chemical Mystery, which if I wipe off, and show the impartial Reader, that they are but spots in their own eyer, which causing their sight to dazzle, they imagine to be on other men's garments, (which how substantially it is proved, I appeal to the Reader) then let no man wonder, if I tax their abuses very sharply, who were wont to make faults in others, and then reproach them is if they were real.  
What I complain against in them, is no more than what several of their Apothecaries have seriously complained of to me, with protestations how they are tired out with their Method, the effect of Medicines being such, that an honest Apothecary dare scarce appear with his Bills, because he so oft told that such, and such, and other things did not the least good, and yet they must provide and administer what the Doctor prescribes, though he be ashamed after to ask his money for it, and seldom receives it without grudging or imprecation. On which account several conscientious Apothecaries have been enforced through scruple of their trade, to renounce it, and live in the Country, on my knowledge; and several have lamented unto me the languidness of their method, and the burden that lay on their spirits in the persecution of the same.  
That Satirically I call them sometimes Mr. Doctors, as Basilius Valentine (Domine Doctor) is not because I am ignorant of the impropriety of the speech, but in imitation of the vulgar, and that not impertinently, knowing the rule sentiendum cum Philosophis, loquendum ut vulgus; and therefore whoever will be critical let him spare his Animadversion there, since I have saved him the pains, and prevented him.  
And lastly, I expect some Readers of the Hermetick family, who will esteem these lines, as true guides to noble Medicines, who I do not doubt will earearnestly expect to hear some tidings concerning the true preparation of the volatile Salt of Tartar, to operate on, and to prepare Metals and Minerals; how by it Vegetals may be prepared hath been showed, which give noble Medicaments for the restoring most diseases of all kinds, such to wit, which are not too highly graduated, but where the case becomes too difficult for Medicaments of this rank, there let the Sulphurs of Mineral bodies, such as Antimony, or Bismuth, be cohobated with an assential Oil, till both be brought over the Helm: this volatile Sulphur though foetid, turn by a due circulation into an essential Salt, and then have you a remedy for most deplorable diseases, which may be further specificated with noble Vegetals, as the Artist pleaseth, and the strong odor of it by rectification with spirit of Wine taken away.  
Yet the Spirit of Tartar thus volatized with Oils, is the most languid of any, (there being several ways to perform the same thing) and each way giving more or less noble Spirits) but one is most noble, and is inferior to none, but the Liquor Alchalest, by which Mercury is so dissolved as to be brought into a sweet Oil or Salt, and fragrant, on which though the dissolvent be coagulated, yet it is so noble a preparation of the sme, as may be truly succedaneous to those of the highest liquor; thus also may be made the anodynous Sulphur of Venus, and the glorified Sulphur of Antimony, or of Regulus Martis, or of the Metallus primus, or of any Metalline body under Luna, and yet on the perfect bodies also, it acts by dissolution, and gets a virtue inferior to few Arcana's; of which operations I have treated in a peculiar Treatise entitled, The Art of Pyrotechny explained and confirmed, etc. to which I remit the Reader, as intending ere long to publish it: In the mean time, enjoy these fruits of his labours, who is in all things to serve thee to his power,  
Thine as his own, Geo. Starkey. Nou. 20. 1656.   

Nature's Explication, & Helmont's Vindication.   

The PREFACE OR INTRODUCTION.  

CHAP. I.  
WHen this question was put to a certain Philosopher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? What is the best thing? It was his Answer, as is reported of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Light: an answer in my opinion no less judicious than witty. Nor much unlike hereto, was that reply of him who being asked, wherefore he was born? made this return, Ad videndum solemn, to behold the Sun. For verily there is nothing comfortable, but by reason of its participation of Light, Darkness being on the contrary a priciple of dread and horror.  
Now what visible light is unto bodily eyes, the same is the light of understanding and knowledge unto the eye of the mind.  
As then there is no state so solitary and deplorable, as to defect, than the want of light; so is there nothing more lamentable nor deserving pity, than ignorance and blindness of mind: And of all generations as those were anciently reputed the worst, which sprang out of the corruption of those things which were before the best; so when the light that is in a man once turns to be darkness, how great is that darkness!  
As therefore that light is to be accounted the most desirable, and the want of it the most miserable, which concerns the soul or mind; so of all ignorance, that is the worst, which hath reference to the most noble object; & by how much the subject of knowledge is better and of more general use, by so much is the deprivement of that knowledge intolerable, and not to be rested in. Therefore as he who (not being able to intercept the light) shall prevent men's enjoyment thereof by putting out their eyes, is worthily accounted most wretchedly cruel; so he who shall withhold, or obstruct, or pervert the means of knowledge, in no less, if not far more condemnable.  
And on the contrary hand, he who shall endeavour to clear those streams of that rubbish and trumpery which hath not only mightily stopped, but also notably pudled the waters of this fountain; as he attempts a work of more public concernment, so if he actually perform any thing real herein, he will deserve no less of those who are herein concerned (which all igenuous men are, or else aught to be) the Saul did of the Jabesh-Gileadietes, who delivered them from the insulting Tyrant, who would put out every man's right eye for a reproach unto Israel.  
Now next unto that knowledge which is indeed life eternal, namely to know God the only true God, and whom he hath sent Jesus Christ; which knowledge is of everlasting concernment: the most noble is that which discovers the Creator's wisdom in the Creatures, so as to be able distinguish their natures and properties, and to apply them to the use of Man, namely, to the restoring of the defects of decaying Nature, and the overcoming of Diseases, which even unto lamentation do waste and destroy almost in all places the poor distressed members of Jesus Christ, under which many perish, being in extremity of despair exposed to a sad spectacle, comfortless to the patient, and horrible to the beholders.  
These diseases and miseries, the fruits of sin, inflicted most justly from the righteous Judge, are yet curable by remedies which the Almighty hath created, for which end the Father of mercies and God of compassion hath also created the Physician, that he being an instrument of mercy, in the hand of a merciful Father, might make whole and bind up those whom the same God with his hand of justice hath wounded and broken.  
This in brief is the use of medicinal knowledge, the subject whereof is in the first place, the Body and Nature of man, to know it both in its integrity and defects: and secondly, all Creatures without man, which are to be considered, either more directly; as they tend to the affording of mediciens, for remedying and preventing defects; or Collaterally, as they serve to elucidate the nature either of defects or remedies.  
This Art or knowledge of all Sublunary attainments is the highest, it is the last, and bringeth up the Rear, as I may say, unto all the rest; so that though the Geometrician, Arithmetician, Politician, Mechanist, and the like, are not to be despised, yet they fall far short of that dignity which is due to the Physician, whose objects is the most worthy of Creatures, even Man (who is made little inferior to Angles, crowned with glory and honour) under whose fear all things have been subjected; yet he for sin is laid under vanity, of which no small part are the distempers and maladies, which his frail life and weak body are subject to.  
This Art or Knowledge, as it hath had continual, and shall have perpetual used among men, so God hath been pleased to discover it in some degree and measure in all Ages, that in no generation there should be wanting a testimony as of his Justice, so of his infinite and transcendent Mercy, who is ready as with one hand to chastise and afflict, so with the other to succour and relieve those who are chastised and corrected.  
Those who have been endowed with this skill or science, God endowed also with a Heart communicative; so that they have out of compassion unto those who are in misery, been free in the discovering unto posterity what they understood herein, so far to wit, as might conduce to the stirring up of the ingenuous to a personal further inquiry, and also be a help to them in their search to discover those secrets, which they who were before them found beneficial to the healing of this or that distemper.  
Among whom Hypocrates, one of the first and most eminent, who left any thing to us upon record of useful experimental practice: whose attainments, as they were in reference to the rudeness of his Age, admirable; so his Candour in discovering the same was commendable: saving that what he left sincere, hath (through the abuse of times) been much corrupted with the placits and invention of such, who not comparable to him in reality, would yet seem to excel him in apparency. The excellent virtue of this man as it was always maligned by Satan (to whose malicious disposition it is natural to envy those things most especially, which are or may be of greatest concernment for the good of Man, either his spiritual or temporal life) So through his policy it was soon forgotten by posterity, and his renowned skill, for which he was not without cause named Divine Hipporates, after his death was so buried with him, that in a short time there was nothing but the bare name thereof retained by his successors.  
And as nothing strikes a more fatal blow to virtue and verity, than a glorious show thereof without any reality; so by this policy Satan, that he might, if possible, for ever keep in oblivion this so necessary a science for the use of man, At length about five Ages or more from the death of Hipporates, Galen comes in upon the Grecian stage, who as if it were his design to rake up the glowing Embers of Hypocrates Art from under the ashes of forgetfulness, wrote ample Tomes concerning this Art of medicine; and that the memory thereof might be kept from future perishing, digested the same into a Method, whereby this Art might afterwards be communicated by verbal Tradition in Scholastic Lectures and disputations.  
Now had Satan brought his design unto a full head, which being once on foot, he ceaseth not to prosecute with all possible craft and diligence. For as his chief aim is to sever the show from the substance, knowing that way to be of all other the most effectual for the fatal suppressing and smothering truth: so this empty shadow was soon had in high esteem, insomuch that being cried up in the Schools it soon got footing all the world over, insomuch that there was no civilised nation or people, how different soever in Laws, manners and customs, but with one accord they all submitted to march under Galen his banner, and counted it the glory of their studies, and the crown of their labours to receive his Badge.  
And to make this the more plausible, the Schools invented their honorary Titles, the more to allure Students to this their profession, bestowing upon as many as had sucked out by their studies and disputations Galens Marrow, and learned his Method, so as to be able to read a Lecture, or make a Commentary upon him the title of Doctors: insomuch that they drewmultitudes after them; all, partly through ambition, and partly through pride and sloth, willingly yielding themselves to be seduced by the common Error.  
By this means the pure fountains of true learning were miserably pudled and poisoned, insomuch that as many as drank of them being lulled into a deep sleep, finding honour and riches in that seeming knowledge which they had drank in, were abundantly contented.  
Yea and to make their station the surer, they decreed, that upon penalty of loss of their gradual titles of honour, nor man should dare to step a step out of the rode-way of Galen, whose Volumes being by Scholastic Authority confirmed for Text, they left it to the judgement of acute wits to build what they could or would upon this foundation. In the mean time Hypocrates, what of his writings were extant, are made use of in subordination to Galen, who among his many tedious prattles commented upon Hypocrates, drawing him in what he could to his own placits, and where he could not he corrupted him.  
Yea and the Arabian writers, both ancient and modern throughout all their books, do all with one neck seem to draw in the yoke of Galen.  
At length this noble science being degenerated into idle speculation, on which was built and edifice looking only to gain and popular applause, first being divided from the Truth, was afterwards rend into three divisions, of which each occupied a several station. First there was the Philoslopher or contemplative Physician. Next the Physician or practical Philosopher. And lastly, the Chirurgeon or Doctor's Man, who was to mind things of an inferior rank, as namely, dressing of Wounds, setting of Bones, the cure or care of Ulcers, and the like; while the Doctor who for reverence and profundity of skill deserved a better office, employed himself in the contemplation of Diseases and inward Griefs: who in the mean time promiseth not to be wanting to the Chirurgeon in case of any Feverish distempers, which outward miseries and griefs do often cause.  
Thus at length finding this Trade to have many Clients, through the degeneration of times, the care of medicines and their preparation is judged too sordid a work for Master Doctor; and the Chirurgeon his man, taking state upon him by little and little, waves this work as too mean, or at the least unnecessary for him also: so between them the Apothecary is set up as the common Shambles, to which both may resort for medicines.  
The Apothecary (whose work is to be a servant both to the Master Doctor of Physic, and his Man Doctor of Chirurgery, (who of a Barber and wound-dresser which was judged too mean an employment for the Doctor) is by degrees now stepped up even to his Master's title. The Apothecary I say, who is to serve both these in preparing and confounding Simples according to their direction by their bills, perceiving his custom to increase, soon waves the one half of his work, namely, the providing of Simples; which gave being to another sort of Retainers to this pompous magnificent Art, and those are the Druggist's.  
Thus this blessed Science, which in its primitive verity and uncorrupted sincerity, was in great mercy given by a compassonate Father for the restoring of poor Mortals, whom he in his Justice had smitten, and which ought sincerely to be exercised with the same spirit, and for the same end, by which and to which it was given, is chose at length become the Engine of oppression, cruelty, and butchery, the prop of pride, and ambition, covetousness and idleness.  
The Philosopher or contemplative Naturalist, who, as was before touched, was made a Member of this Science, as he soon grew distinct both from the Doctor, and his Man the Chirurgeon, yea and from his Man's man the Apothecary, whose work was (as in a hopsack) to catch Nature, in some one syllogism or other of the three Figures; so also did he soon outstrip both the one and the other in Academical esteem, insomuch that his employment being sublimed a degree higher than Art, is ranked a 'mong the Liberal Sciences.  
For the Schools being indeed the bed of sloth and idleness (yet adorned with many glorious and painted hangings) have this perpetual Maxim, to esteem those things most highly which are farthest removed from reality, so that soaring into speculations, their station is evermore there, where imagination only hath its being: Medicine therefore being made too gross for them by reason of the necessary dependency it hath on practice, they sucked out the universalities of it with the universalities of all other natural practical Arts, as Geometry, Astronomy, Uranomancy, Geography, Arithmetic and the like, which they moulded up into one airy lump of Natural Philisophy.  
The standard-bearer of this Rabble was Aristotle, who though he in many places severely carped at Galen, yet forasmuch as they agreed in the main, nemely in point of much apparency with little or no truth, they were both accepted and successively read, Aristotle as the Father of Philosophy, and Galen of Medicine.  
Thus this mystery of iniquity had its full life and motion, being guarded and graced with a many followers, who though in some things they seem to differ, yet are they but like to Samsons Foxes looking several ways with their heads, are yet tied fast by the tails.  
This pompl of Physic and Philosophy, it is a wonder how far and how fast it spread; for according to the Proverb, They must needs run whom the Devil drives; it in short space overspread and the known world, so much of it as was in any measure so civilised, as to employ themselves in learning. Yea, and though naturally mens ambition he very great, and the glory of being an inventor of any new ingenuity be much thirsted after in the world, yet was this not able to prevail with any of the succeeding ages, but all with one accord were willing to subscribe, and gloried therein as in a notable deserving Trophy.  
By how much than any one excelled in wit or parts, he was the more engaged in the maintaining this post with Arguments and Sophisms, also in Epitomizing, illustrating, digesting and confirming Galens Text, which was accounted the height of Scholastic attainments.  
Thus posterity being drawn along as with two Coach-horses, with the authority of Galen and Aristotle, admiration of these was a badge of their Academical loyalty; and whosoever should dare to swarve from these, was branded with a note of Infamy; and so being looked upon as Heterodox, was the object of scorn and derision, and what was most grievous of all, was hereby ipso facto, incapble of degrees of honour and preferment, and so conseqeuntly out of the rode-way of serving covetousness, by squeezing money out of the purses of the afflicted, who would willingly give not only their goods, but even skin for skin for the saving of their lives.  
For from the time that this science degenerated unto the formality of a Profession, the Schools have always used all diligence to engage the ripest wits fastest unto them; and for the attaining this end, they have wanted no manner of inviting allurements, as namely honour, respect, worldly esteem, and gain.  
He then who inclines to ingenuity, soon after he hath some insight in the Tongues by education at the Grammar School, he is thence transmitted to the Academy to be further cultivated. Where he learns Logically to dispute according to the Rules of Aristotle; and withal, exerciseth his Oratorial faculty by declamations in turns; after that he proceedeth to read Physiology according to Aristotle's Doctrine, which is disputed in public pro and con with a great deal of dexterity. Ethics are added to these studies at spare times, with the principles of Metaphysics and the Mathematics in general, and some things are performed in Hebrew and Greek Studies. Thus at the end of four years upon performing of public declamations, disputations, and the like, the initiatory title of Bachelor of Arts is bestowed as a crown of their industry; from which time till the end of three years, they are to be employed in epitomizing the seven Liberal Sciences, and reducing them into Systemes and Synopses, and then with a great deal of honour they are declared Masters of the said Sciences, and have liberty granted them to apply themselves to the practice of any one or other of them, when ever called unto it.  
And now the youth stands as a staff set up, waiting which way it will fall: for this testimony concerning them hath declared them to all the world to be fit to profess any thing.  
And (not to speak of the abuse of Divinity-profession, which is permitted upon these terms) if the genius of this Art's master (who hath drunk himself drunk of liberal Sciences) stand toward the profession of Physic, (which he may begin to think of when he is Bachelor in Arts) then are there public professed Lecturers, whom he may almost daily hear declaiming on that subject; which Lectures if he than attend diligently, and shall peruse Anatomists, and read Galen over (at least cursorily) and collect notes out of him and Avicen: if he turn over the Herbals, and learn to know some plants by name and sight, and in the mean time in the public Halls shall dispute concerning the use of parts, the generation of man, the Elemental quality of some things, as namely, Camphire, Quicksilver and the like, (which two simples have, after the discharging of some hundreds, not to say thousands of Ergoes, first and last, out of the Canons of Aristotle and Galen, more notably puzzled the Antagonists, (who to this day know not on what side to determine) then ever the Devil was puzzled to find the meaning of Aristotle's Entelecheia) after I say these notable performances, he shall be licenced a Practitioner, and dubbed a Doctor, provided he will make a great Feast, and give store of Gloves. By which costly attainment they make sure of these three essential things: first, that none shall be a Doctor who hath not so much money to throw away, and they as have, may be concluded to be fine-fingered chubbs, who will be more scrupulous of fouling their hands with coals, then careful to keep a good conscience. Secondly, that they will not readily despise that honour as trivial, which cost them so dear, which therefore they will readily defend what they can. And thirdly, that upon this score they shall have fat fees, upon which their minds are more set, then how to perform faithfully what they undertake, for gain is the first and last of their intents. And therefore when a Physician is to be dubbed a Doctor and admitted a Brother, the elder Brethren to help him in his practice and skill, give him but one general Receipt, which is the only one which they have worth communication, and that is, Accipe Donum, Take your Fees. And as though Counsel in this were not enough, they bind them to it; and lest they should be out in their Receipt, they assign the most convenient time for getting the Ingredients, and that is, Accipe dum dolet, that is, Make sure of your money while the grief is greatest.  
This is part of the Mystery, but not all: For to be sure both from without & from within, they have so far prevailed, as to monopolise the lives of men, (by which means they know they can command their moneys) that so they might maintain themselves, their Barbers, Apothecaries, and Druggist's after a Lordlike way.  
Which Patents of Monopoly, I I conceive might hence have their Original: It may be some of these Master Doctors have in lieu of vast Fees condescended to be very officious about Kings, Lords, or great persons, in the time of sickness of a Wife, Husband, Brother, Son, Father, or some near acquaintance or dear friend, to cowork with the providence of God in the quick dispatch of them in their misery by their remedies, who perhaps otherwise might have lingered long, and languished in extremity, or else through the strength of Nature, with difficulty recovered that disease, to have possibly fallen into as bad or worse some years after, bothwhich by their medicines they for security  
It may be also sometimes some such great persons by the good hand of God escape both the disease & their Doctors (yea sometimes when many of them together have consulted by their Medicines to make them fat pasture for the worms) and yet notwithstanding all, God hath restored them from both dangers (of which that of the Doctor is the most formidable, for he either adds load to, or else takes away strength from foiled nature) and then the Physician cries out with the Man, who when his followiing friend was struck in the face with a Bow (that he held walking among trees) and complained of the blow, What a blow would it have struck, quoth he, if I had not held it? So he, when he sees his miserably enfeebled Patient after the disease is gone, What would you have been, had not I let you blood and purged you, and made you barley water and cooling Julips, and given you Glisters and Cordials to comfort and nourish you? but as the Bow would but have brushed, had not the other held it and bend it, which being held, gave a foul stroke; so the Disease would have come off with less debilitation of the Patient, had the Physician been further off.  
Thus as well by the not succeeding of their remedies, when the Patient recovers, whom their nature is to destroy; and the success of the same when by them a quick riddance is made, credit is gained besides large gratifications: by this means they get favour with Princes, of which one notable improvement hath been, that they alone in the world have the privilege to murder innocent persons, provided they do it according to a methodical way of Art.  
Two main grounds of this Monopoly are, first, the preservation of their grain and credit, which otherwise gain and credit, which otherwise would much be impaired, were not this provident course taken; for even old Wives and Farriers, Mountebanks and the like, do with some simple or other, undertake and cure their deserted Patients, to their deserved confusion.  
But secondly, her by they shut the gate to all further search in Nature, for as for any among themselves they are sure: for who knows not the mighty force of education, which being once sucked in (a teneris annis, as we use to speak) is so lodged that it is with much difficulty eradicated; yea, and although an opinion to an uningaged person seem never so absurd, yet to one whom education hath engaged, it appears not so, yea acuteness makes little to the discovering the weakness of such an opinion, but rather supplies curious and specious arguments to maintain it, and to oppose any contrary.  
Besides in this mystery there is not only a prepossessing of the fantasy and understanding, but also a preoccupation of the will, namely with things by which the will is entangled, as honorary titles of Master Doctor, your Worship, and the like, which together with Angels and Pieces can as powerfully hush a muttering conscience, and salve a scrupulous breast, when it is stumbled with the frustraneous event of the ridiculous method of medicine, as the same medicine can lose a Lawyer's tongue and make it rum glib, which would else scarce wag in his Client's cause.  
Moreover, Truth is not to be catcht with gaping, but with pains infatigable, and serious meditation, which they who are engaged in many lucriferour visits, cannot attend, they may only read of better things, and say, I would I could see them, but they not coming with a wish, they sigh and say (Audio at vix Credo) and as for their own unsuecessfulness they thus excuse, I proceed according to Art, but the blessing is in God's hand, the party was too weak to bear the Cure, or was too old, or I was called too late, or care was not used in following directions, or the disease was epidemically malignant, or incurable, or some such thing or other is pretended, and so the earth covers their defects. And because they kill not all they meddle with, God by his mercy preventing their endeavours to some, therefore they are not discouraged with the multitudes they either kill or suffer to die miserably under their faithless medicines, while they by their monopolising Patent prevent, lest any with better medicines should shame them.  
Thus I say they have the Trade wholly in their own hands, a Trade by which they never did nor can cure any, but kill many; but whatever they have that may do good, they have it from the accidental experiments of old wives, and good folks, who have found or known much good done by this or that Herb or Simple, which did more good by far when it was simply used by silly women, then when the Doctors after had drawn it into Receipts, castrating their virtue by confounding with many others in decoction, or otherwise according to their Idiotism.  
Whatever then they administer or advise, that doth good, it doth it not upon account of any method or art of theirs, but would work the same effect if applied by the hand of a Rustic, as prescribed by them.  
Yea and often their method of compounding, decocting, and administering both in respect to the Dose and time, do notably hinder, if not destroy the working and prevent the good of the applied remedy, though the Doctor little mind that, when once his Fee is in his pocket.  
Even the most serious of them will confess, that all their Art consists in experimental Receipts, which as not being minded by them, I mean the collecting Simples in their time, the keeping of them, and ordering in administration, exposeth oft a Doctor to scorn, which same Simples formerly had commended some well-meaning woman in curing a deserted Patient, to the Doctor's disgrace.  
Whose Art, I mean of feeling pulses, tossing urines, and prophesying out of them, stirring of close-stools, letting of blood, (at least commanding it to be done) preaching on the disease, ordering of diet, prescribing purgations and the like, is but a mere imposture, a cheat of the world, a butchering of the sick (which is even a proverb among the vulgar, yet the Doctor minding his sees too much, will not perceive, at least will wink at, being content to bear any thing so he may get money) for which a dreadful account will at last be exacted by the just Judge, of them who pretending to take the cave of the sick, devour families, and then expect a reward for destroying them.  
But this only being intended for an Introduction, and my propounded scope to discover nature, and withal to vindicate noble Helmont from unjust reproaches, I shall leave a while the Doctors to their Clients, and come to give a brief of this undertaking.  
First of all let me ingenuously profess, that I have no personal quarrel with any, nor do I upon any such account write prejudicately.  
Secondly, That I purpose not to disparage any thing that is good in them, to make what is bad on my side to appear good, or what is but indifferent to seem excellent, but shall deal as candidly with them as may be.  
Thirdly, That what I write shall not be out of a principle of (Jurandi in verba Magistri) but what I write shall be for explication and for defence, not for repetition sake.  
Now concerning myself it will be requisite that I should speak a little, not out of any content that I take therein, but to give the Reader some small satisfaction, in what he may, at least as I conceive, be prejudiced.  
For mine own part, I know the reward of this my labour will be Calumny, yet I will be sure to reproach none, and though I merrily (and yet not without aversion of spirit) carp at some things, yet before the close of this Treatise, I shall give Reasons, I hope, satisfactory for this practice: for 
— Ridentem dicere verum,  
Quis vetat.—   
If any be troubled at my sporting jests now and then cast, I must needs say there is in my Jests nothing scurrilous, immodest, or uncivil, nor any thing bad in them, except it be that they are true, I wish heartily they were not.   

CHAP. II.  
AS touching the Art of Pyrotechny and Chemistry, I must seriously profess, that of all Arts in the world it is to me most pleasing, because its principles to an ingenious man are demonstrable by the fire.  
It was not conceit, nor novelty, nor hope of gain, that alured me, but only love and desire of truth. For I found demonstrably that the foundations of common Philosophy were totally rotten.  
The first suspicion of them was occasioned by a dispute of the possibility of making Gold potable, which being by the Antagonist held negatively, I, what out of Authors and what by study, did so evince the possibility of it, that my arguments were by him unanswerable, and to myself satisfactory.  
The speculation I confess pleased me well, who above all things in the world prized health, and as my mind was naturally propense to action, I desired much to make it; and comforting myself with the common Maxim, Dimidium facti qui bene coepit habet, He who hath well begun hath half done: And remembering that in Theory there were but two parts, namely, An sit, & quomodo sit,  
That a thing may be done, and how. Also that the first-could not be irrefragably proved without some knowledge at least in the latter, I collected (upon this confidence) out of Physic and Logical Authors, what Arguments I could touching the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this subject, whereof I conceived that I fully understood the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For alas I thought that the Logical heads of invention, especially according to Ramus, would not sail to unfold to me this whole mystery. Hereupon concluding what I had proved that the thing was feasible, I wrote a Congest of methodical Arguments which might unfold how; and here I found myself in a wild labyrinth, for I was soon by these studies brought to see the rottenness both of Logic and Philosophy, and found that he who sought truth of things there, might soon lose himself.  
This put me upon desire of a more secure path, for now I apprehended (before years and titles had engaged me) that besides what I knew in Tongues, my skill in Logic and Philosophy was not worth contemning, yea nothing was in mine eyes more vile.  
I therefore rejected Aristotle and all his fictions, against whose fallacious show I wrote with a pen dipped in salt and vinegar, yet without gall, a Treatise called Organum novum Philosophiae: but before I could pitch on what way to turn, (for knowledge I desired too too immoderately) I wandered through many pensive hours, and waking nights, till at length I got some Chemical Authors.  
Those than I perused and noted with much diligence, not so much out of desire to rifle their Hesperian Garden, as to suck out of their principles some solid truth; for truth I knew was uniform. Wherefore as many experiments as I could try I tried, and took nothing upon any man's trust, so as to build any thing on it, or to draw any conclusion from it: I invented many sorts of Furnaces, procured what Glasses were possible, with all manner of Simples, Mineral and Metalline especially (which I most esteemed) in these I spent my time for several years, and I may say without boasting, that if ever any in the world were an insatigable prosecutor of experiments, I was one.  
In the mean time the Lord was pleased so far to be propitious unto my labours, studies, and many watchings, that he let me see so much of truth, as to make it lovely to me; for which cause (next to the glory of God) I shall prosecute the same during my life.  
Nor was this an imaginary content only, but real, for there is so great variety of objects in Nature which are exceedingly delightful to be understood, that the discovery of any of them (which is usually the crown of serious searches) is more content, then finding of sought treasure can be to him who in hopes of it digs the earth. And although the wise man by an unerring Spirit hath laid all these things under vanity, so that in much knowledge there is much vexation of spirit, yet withal, the Scripture teacheth us that the works of God are wonderful, sought out by all that have delight in them; yea and if a man's heart be not exceedingly out of frame, a man cannot behold the excellencies of the Creature without a contemplation of the super-transcendent glory, power, and wisdom of the Creator, of which all things visible are but Emblems. Yet do I not deny but that the spirit may be carried forth with too much eagerness after things of this nature, which I have often suspected to be mine own fault, but this is the fault of us, that so immoderately affect outside, as to negnect the inward glory; and so much admire the apparent glory of things visible, as not enough to adore him who dwelleth in light inaccessible, of whose beauty these are but sparks.  
There is then on unspeakable benefit may arise to a painful enquirer after the mysteries of Nature, in reference to the spiritualizing of the affections, since as civero said of Virtue, that if it were to be seen with eyes corporal it would enamour the beholders, it may most prioperly be applied to this case. For who is he who when he beholds God's wonderful wisdom, power, goodness, etc. which all are most obvious in the study of Nature, which is one of the Books in which the Almighty is discovered, that will not cry out with Job, I have heard of thee by the ear, but now mine eye soeth thee: and with David, O Lord how wonderful are thy works! the fool conceiveth them not, nor the unwise understandeth them, etc. But considering, that God hath endowed us with a Body, in which our Soul, which is the Divine Image, is caged as it were, by means of which we have our place here among natural things. And forasmuch as our life is laid under vanity, of which our diseases to which our body is subject, which are to us the Heralds of death, is no small pirt.  
Also since man being by the Creator's ordaining made Lord of the other Creatures, and these are made to serve him; insomuch that there is force concrete which hath not its immediate use applicable to man, either for this necessity or conveniency. And therefore all things are given into his hand, that of them he may take for meat and drink what nature craveth, for raiment what necessity and modesty and decency call for, and likewise for the repairing the defects of decayed nature what is needful therein: God like a tender Father having provided for man in every respect, and on every occasion. I think it a great sottishness in them who cannot see both the nobleness and usefulness that the contemplation of God's works carrieth with it, insomuch that he who shall neglect it, doth neglect in mine opinion a great part of the task for which he came into the world, and is not to be pitied if he fall short of the comfort, content or benefit that he might reap in the knowledge of the same.  
Now that all creatures have in them a spiritual Celestial virtue, I suppose there is none moderately versed in Philosophy that will deny, and we shall in its place sufficiently discover, which in concerete Bodies is more hidden, most of all in such which are of the most exquisite composition.  
This Celestial Spirit is that which is the life, excellency, and perfection of all things in which it is, and though it have received in all specificated subjects a determination, or bounding of its virtue, yet the Spirit itself is free to operate upon other subjects, and its operations are received permodum recipientis.  
Now here is the grand fault or defect of those whose office it is more peculiarly to inquire into these things, that they supinely neglect the search of the hiddent spirit, which is in all things by so much the more straightly sealed, by how much the more straightly sealed, by how much it is in virtue more noble and excellent.  
Contenting themselves with an overly view of the oustide of things, although yet they have the care of lives committed to their charge, which fault as it is of high concernment, so it requires a most sharp reproof.  
For there are in Nature most noble and powerful medicines, made by God for the use and relief of the afflicted, which yet are neglected by such, who undertake the care and cure of them, and all because they are not without pains and industry attainable. But go too, my good friends, hath not God laid this burden upon mankind, that in the sweat of his brow he should eat his bread? must be toil for his daily meat, and do you thing that medicines do grow ready made to his hand.  
Or if the ground do of its own accord bring forth some fruits, as Apples, Cherries, or the like, see you not how ready they are to grow wild if not cultivated? Nay, is not this vanity laid upon the Universe, and doth not the earth groan under this curse, that thorns and thistles it shall bring forth, and all to help forward this sentence which was pronounced against man, that in labour he should eat his bread, and what is Analogical to bread, with industry he should provide Medicaments; the one for sustaining, the other for the restoring of nature.  
I'll grant that there are many excellent things which are to be found among Simples, but first of all their virtue is more precisely singular, one being properly directed for one or two diseases, and the number of Simples being so infinite, and so many of them of little virtue, so many of none medicinal, but being destined for meat for man or beast; so many being so virulently destructive to nature, that it is no way safe in their crude simplicity to use them, all of them being restrained to some particular distempers, and manner of operations, a man's life would not serve him to be half a Physician, in the use of Simples, without preparation or correction. When it appears that the Art of Pyrotechny is indeed most useful, necessary, and delightful, which God willing in the ensuing discourse I shall fully discover.  
And to close this Preface, I affirm and promise to make good, that by the Art of Pyrotechny, medicines are to be made and prepared; of which one is of as much efficacy, as all the herbs, roots, trees and Animals in the world, all put together, used in their naked simplicity.  
Which Art most commendable in itself, useful to mankind, and delightful to the Artist, hath been opposed, slandered, reproached, reviled and gainsaid by the verbous railing Galenists.  
Who yet professing themselves the only heirs of Medicinal Art, do promise that to the world by their method, which for these many centuries of years they have found successeless; and this notwithstanding they do continue to maintain that by virtue of monopoly, which all the world discovers to be but a mere juggle.  
What disdain and contumely have they not cast upon Paracelsus and Helmont, by traducing them and speaking all manner of evil concerning them? and this only is the quarrel, that these come to discover to the World the unsufficiency of vulgar medicines.  
This true light of Nature these Night-birds cannot bear, the true heir these usurpers will not endure, but no sooner espy they him, but they conclude, This is the heir, come let us kill him, and then the inheritance shall be ours.  
Therefore let not any marvel, if I now a little severely carp at Errors, for this is the only way that is now left, all other means have been tried, they by many have been most friendly called upon to awake out of the dead sleep in which they are; but it were as good to call upon posts or stones, for they only rub their eyes, and reproach such who disturb them, but sleep again as sound as ever; it is good then to scourge and prick them, whom jogging will not do good upon.  
And because they have had a long time that knavish principle of calling whore first, it is not amiss sometimes to answer a fool according to his folly, lest he be wise in his own conceit.  
Who knows not how common it is for that Tribe to inveigh against Chemical Medicines most bitterly; sometimes accusing their virulency, sometimes their acuteness in operation; and for proof they will bring all the Mountebanks, Empirics, and rash Psudo-chemists on the stage, forgetting in the mean time that they do as much differ from what they would make them to be, as themselves do from true Philosophers, that is as much as light doth from darkness.  
Nay, rather the forementioned Rabble, as also the scum of Brothels, old Wives, Quacks, and the like, do but usher in their own train: for who knows not, that one Apothecary or Mechanical Chemist doth supply both the one and the other?  
Let us not content about words, but come to the thing itself, and we shall by it see to which house these villainies are retainers; & when I have traced them to their own doors, I shall express more candour than ever the Galenists in urging this Controversy were guilty of: for although they make it their common practice to lay this spurious offspring at the true Chemist's doors, and then to revile them as guilty of all their miscarriages, yet we shall first prove this bastardly offspring to be a Galenical Brat, of which the Father is (though without cause) ashamed, unless it be that they oft at random hit the distemper, which the reverend Doctor by his bleereyed, purblind method could not do, and cure the same, though with a desperate medicine which the other despaired of; and after the true father of this infamous generation is found, we shall not impute the blame of the children unto the fathers, but suffer every one to bear his own blame: which moderation of ours, I hope will for shame-sake teach the Galenists for the future to endeavour the like, in imitation of our candidness.  
And first I beseech the impartial Reader to consider how, and wherein the followers of Paracelsus and Helmont, and their like differ from the followers of Galen and those who subscribe to him: is not this the main difference, nay the only, that one is the immediate follower of Nature, and of his Author, so far only as he doth bear faithful witness to her operations: the other is the immediate follower of him whom he makes the Captain of his Notions, to whose placits if Nature will not comply, he will either force her or adieu.  
Is not this evident in all our Academical Doctors, and hath been so for several successive Ages? Is not subscription the top stone of the Galenical Art? Is not Galens method to this day retained and defended, according to which all created Doctors are engaged to go; and what I pray is this Method? but by Rules set down to find out the disease Diagnostically, to discover the danger of it Prognostically, and to advise the cure of it according to the precepts of Art, that is, according to the judgement of some approved Author, in which the Doctor readeth when to apply the cardinal remedies of bleeding, scarifying, vesicating, cauterizing, purging, or the like, and when to make use of Cordials either cooling or others.  
Now the practic part is that in which the Doctor is for the most part but an errand bungler, yet he hath at command his Chirurgeon and Apothecary that can indeed effect what he by his Goosequill shall appoint.  
Now that Medicines soever are allowably used, they are set down plainly and fully in the Dispensatories, with their preparations, use, and dose.  
And for the regulating of ingenious men in finding out new receipts, the Herbals are compiled, in which the form, names, places of growth, and all the like circumstances of Herbs, Plants, Roots, and Trees are set down, with their qualifications of temperature, virtues, preparation, and dose.  
Lastly, as every practitioner is of a more happy, wit, some do concinnate the Theory, others the practic of the Art, so that the world is almost full of the multitudes of volumes which are written concerning this Art, some showing its Method, others its Practic, a third sort compiling volumes only stuffed with Receipts.  
Of such Books there is scarce a Language barren, so that whoever hath a mind to apply himself to the study of Physic, he need not want Authors; in whom he may fully according to the received Doctrine, find the Anatomy of the Body with every part of it, the Systeme of all diseases, with a particular account of every one by itself, and that Diagnostically and Prognostically, with the Remedies of them, corraded out of the most authentic Authors, as Sennertus, Fernelius, Fucksius, and the like.  
The true Chemist, is he who by an earnest desire of knowledge is carried on the search of Nature, to the discovery of its defects, and the remedies thereof, and from an earnest desire of being profitable to those among whom he lives, he is willing to undergo any pains, remembering the Adagy, Virtutem posuere dii sudore parandam.  
He considers with himself the sad state in which Mankind is, in respect to distempers, of which being truly sensible, and withal remembering, that the same God who had laid this burden upon the Earth, that thorns and thistles it should bring forth to man all the days of his life, until he should return to the earth from whence he was taken, who being dust was to return to dust, the same God I say had created a medicine out of the earth, which he that was wise should not contemn: considering also how the mercies of the most High were over all his works, whose Justice reached to the clouds, but his Mercy unto the heavens; he concluded that God out of his infinite mercy had provided in Nature a Remedy against all infirmities and maladies, could but we be so wise as to find it out.  
Hereupon he spareth not his soul from studious search and enquiry, but by knocking at the throne of grace in prayer, and seeking in the creatures without weariness or precipitancy, he makes it his whole work to study and endeavour the finding out of those Medicines, which may effectually evidence out the possessor of them to be such whom the Lord hath chosen for a Physician, and whom he hath appointed to be honoured for necessity sake.  
The evidence of his call is not his Lady's hand with a smooth tongue, which is the usual Diploma of a Goodsequill Doctor, who when he comes to visit his patient, after a few methodical Queries, and upon them a Scholastic Declamation extempore upon the Symptoms; calls for his pen and ink, and writes a Bill to his Apothecary of a foot long, according as the Patient is in purse: which being done he expects his Fee, and in the mean time is in fee with his Apothecary, (I know what I say) who annually allows the Doctor so much for packing in a company of dear Simples into the bill, for many of which he hath an underhand dispensation (upon the notice of a private mark) to substitute quid pro quo and some things to leave out: this is a pretty Cheat, but very usual in that Tribe: but I pass that.  
On the other hand this true Son of Art, he considers the vast disproportion between the Galenical promises, and their performances, and pondering the Reason of it, he finds it can be no otherwise.  
First, because of their supine neglect of Nature herself, contenting themselves with turning over of leaves, and through laziness choosing rather to subscribe, then to undergo the trouble & pains of search & inquiry.  
Which alone defect, if it were not otherwise aggravated, were sufficient to frustrate both their promises, and the patient's hopes, and that in a manifold respect.  
For who it that is but moderately versed in the principles of Nature, that knows not that diseases new and new do daily come upon the stage? God punishing, as I may so speak, our unheard of sins with unheard of Judgements.  
Which the Doctors when they meet with, they are beyond their reading and cry out of a new Disease, yet content themselves with the old Method.  
Nay what more common, then to have a society of Doctors, or consultation called, of whom scarce two will agree together in the stating of the disease, and all at their wits end as to the matter of cure.  
And besides this, consider how the most of the ring leaders of the Galenical rabble, are of different Countries, and of different Ages in which they lived, in the which respect they can not be looked on as agreeing to those times and places for which they are made use of. For in several climates, there is not only a great diversity of Simples as to their nature and virtue, but also the bodies of men do wonderfully alter according to the soil they live in, according to the Adagy, Solo natura subest.  
What then more absurd, then to make use of the prescription of a Grecian, who lived and wrote 1200 years ago, and to apply it to an English temper? especially since new diseases have appeared since which never were before, which once having received admittance, never are extirpated (as to their species) but by their complication do not only aggravate, but also notably alter diseases, so that what formerly might easier have been cured, become now more obstinate and unmasterable.  
I may here take notice of the unfaithfulness and abominable neglect committed in the preparing of Medicines, only what I before, touched, I would first more fully illustrate, namely, that it is not an exotical medicine, that is or may be proper for an English constitution.  
And first I need not urge that God hath abundantly provided for man's well-being, where ever he hath allotted him a place of being, since that only opposeth the necessity, not the efficacy of transmarine Simples; for a man may in any place of the world, if he please, and can get it, eat only what is of England's growth, though he live in Spain, but it is not necessary; so he may use exotic Simples, although he be not bound to them: yet thsi I shall not doubt to insert, that as no food, so no medicaments are so proper for our English bodies, as those which England produceth. And so in other Country's, as France, Germany, Spain, or any other Territory, their native Simples are sufficient, as for the conservation of their bodies in its integrity, so for the restauration of its defects, if so that any were so wise as to be able to collect, and to apply the same.  
But as nothing that is excellent wants its difficulty, so the attaining of the skill of Simples is a work of no small trouble; experience hath taught the world how great a masterpiece it is to gather and order Tobacco aright, not to speak of the vast disproportion which the difference of Climates adds to its goodness; it is notoriously known to all that are experienced in it, that the ordering, manuring, gathering, and curing of it, and after the making it up and keeping it, may with a small neglect, make that which otherwise would be very good, to become little worth or quite naught. And let not any imagine, that medicinal herbs require less care in their choice, manuring, climate, soil, gathering, ordering and keeping, than Tobacco doth. I shall not enlarge, the example brought, if considered and applied, will convince many whom it concerneth, of gross errors committed in this particular.  
Thou knowest, O Man, if good or bad Tobacco be brought thee, and canst value it accordingly, though it concern only an unprofitable stinking vapour; but if any herb for thy health be to be procured, thou art in this wholly ignorant, and such as should provide for thee herein are as ignorant as thyself, and the Doctor that prescribes it to thee is most ignorant of all.  
As for Simples, are they not collected by women, where they can find them, without distinction of time when, and season in which they are gathered? and if any herbs grow in gardens, how are they ordered? is not the chief care by much watering to make them grow as rank as may be: which if for distillation, I matter it not much, for the unprofitable phlegm only is attained by distillation, without previous maceration by ferment, but as for dried herbs, (the flowers set aside) how unseasonably are they gathered, (oft in rainy weather) and then how are they dried oft in the Sun, until they be as dry that they may be powdered; which drying, how much it prejudiceth the virtue, I appeal to such as make hay, which if sear-dryed in the Sun, is half in half damnified; but if cut in rain is much the worse; but if so the Sun be clouded & the air moist, how oft do herbs mould or must before they de dried, either being laid too thick for want of room, or at best done on a dusty floor, where they lie so long until they be as dry as powder; and yet if close kept will grwo musty, & be tainted with worms: therefore many keep their herbs when dried in an open place, not only to the diminishing, but in short time to the destroying of their virtue.  
Yet the Apothecary who buys them, must not straightway reject them, when insipid, but must put them away in the first place, keeping those last which may be preserved longest.  
Therefore to remedy and prevent many of these inconveniencies, the stupid Doctor, who will not stick to borrow his practic from a Farrier, with this pretence, that it must be applied according to his method, learns the good huswives trade of Candying, Conserving, and making into Marmalet, and Syrups as many Simples as may be, the rest he commands to be compounded into Electuraries, Lozenges, or the like; and with these he vapours and brustles like Dametas in his military accoutrements, vowing revenge on any disease that dare look him in the face. And what cannot be performed by these, he hath another course in readiness for such malapert maladies, tormenting the body that dare harbour an insolent distemper in defiance of his reverend gravity, which therefore must suffer the martyrdom of Diagridium, Alahandal, Jalap, Euphorbium, or the like, and be punished with Phlebotomy, Scarifications, Blisters, Fontinell's, &c. and starved with cooling Julips, barley broths, and diet drinks, till it shall at last be contented to yield up that refractory ghost which could not be scared aut of its extravagancy, with the vengeance of the reverend Colleagues of the College of Doctors, in despite of which many a soul dies of no other mortal disease but of his Doctor, who yet because he did it by Rules of Art is well Feed for his pains, and methodical butchery.   

CHAP. III.  
BUt to return to our matter whence we digressed, namely to compare a true Chemist with our modern Goosquil Doctors, to see to which the Mountebank is nearest of kin.  
First it must be granted that the whole of a real or pretended Physician, may be referred to these two heads, namely, the knowing the Discase, and finding out the Remedy: the latter of which is either theoretically to know the medicine or, practically to provide and apply the same.  
As for the Mountebanks Philosophy, it is usually the same with the old Wives, or Quacks; but if it any whitexcell, it is gotten out of Galenical Authors, which are to be had in almost any language.  
But let their method speak their original; is not their intent one, and their progress one, (only differ in the means) with the Galenical Tribe?  
They want the distinguishing marks of a true Physician, and therefore they tread the same steps, though with a more rude and resolute pace.  
In blood-letting, purging, vomiting, cauterizing, vesicating, making carminatives, giving clysters, scarifying, and cordials they allagree, only differ in the purges, vomits, etc.  
And many of them use the very same things with the other Doctors, only differ in the Dose, the one venturing the harm in hope to do good, the other for credit sake resolving if he do no good, yet to do no hurt, which he doth notwithstanding, only he that doth least hurt is most commend. What if some of the same Tribe, finding the insufficiency of Vegetables, fly unto Minerals, as Saul to the Witch of Endor, doth this strait make them Chemists? Just as if a rustic weary of his calling, should resolve to turn a Joiner, and endeavour to plain his boards with a how, his intention will not make him a Joiner.  
Tell not of Empirics, that is such who prepare by the fire, for what is theordinary preparatiosn made with but by the fire: do not the Apothecaries decoct, extract, make Syrups, Conserves, Lozenges, etc. by the fire? Or if you respect Distillation, are not waters of all sorts distilled in the common way: Or is an Empiric he: Who deals in Minerals and Metals, and calcined bodies? what are then your Steel Powder, Gold in Alchermes, Vitriol in Vomits, Antimony in Crocus, burnt Ivory, etc. and to make up a total reconciliation betwixt Empirics and Galenists, are not now all vulgar preparations of Minerals, prostituted in every Apothecary's shop; and yet the Art of Medicine among our reverend Doctors reputed the same as of old? What then: O their method! their method! this is the hidden stone, and secret mark, which distinguisheth them; where then the same method is used, there is the same way professed: but Mountebaks, Quacks, Old Wives, and all that rabble, use the same method in curing. If it be objected, that they have not skill to discern when this, when that remedy is to be applied, this accuses their sufficiency, not their profession.  
It is not then the materials used, but the preparation of the materials, so as to be able to effect what the Physician promiseth, and the Patient expects, surely, safely, and speedily, that distinguisheth a true Son of Art from pretending bunglers; of which some are more crafty and cautious, others more ignorant and rashly venturous, yet both more distinct from true Artists, then from one another.  
If Nature had made true Medicines ready prepared to hand for every disease, that it were no more than to pluck them as an Apple from the tree, than indeed a distinction might be made of professors of the Art of Medicine, according to the materials wrought upon. But chose it is sadly evident, that very few Simples are endowed with a medicinal virtue without virulency, and those also have their excellency obstructed with the gross feculency, which grows together with the spiritual tincture, and as a shell doth hiddenly contain the same, so that without some previous preparations few things are worthy the name of Medicaments.  
Now that preparation is usual for vegetal Simples? only decoction, or infusion, or conserving with Sugar, or Honey whereby the good is not so separated from the bad, but that several crudities remain: but of this Helmont hath at large treated, I shall not repeat.  
It would be a tedious Wild-goose chase to trace their medicines, and refute them, for that will be but to (agere actum) and I intent here an Apology, not a charge; a defensive, not an offensive conflict: I shall come therefore to state our Case, for till that be done in is a vain thing to contend in words.  
First of all we differ from the Goosquil Tribe in the Theoretical discovery of Diseases, and secondly in our Practical cure of them.  
Now as to the Theory of Diseases, and the Philosophical contemplation of Simples, it is not essential to a Physician; for a man may know the remedies with which to cure all diseases, and yet err very much in the discovery of Causes; for the remedy being to the disease as water to fire, which will undoubtedly quench it, as a man may know certainly by water to quench fire, and yet err in the Philosophical appre-prehension of the same; so may a man by a proper remedy, rightly, and in due proportion applied, certainly cure the disease, and be able to distinguish the same generally, though he be not able to find our and apprehend the manner of its original, with its occasional causes, progress and variations.  
Nor let this seem a Paradox, for it may easily be evinced against the most snarling gainsayer: for consider the forementioned example of quenching fire by water, and it may be made unquestionable.  
What rustic that doth not know that water is for the quenching of fire, and will give a very near guests how much water will quench so much fire, and yet how many of our School Philosophers can assign the true cause of that effect? it is now water as water, for milk, whey, wine-vinegar, etc. will do the same; nor yet as cold, for hot water, and other hot liquors will perform it as well as cold; nor yet as moist, for oil and oleaginous moistures, being thrown on fire in one measure increaseth it, and in another measure will quench it; as a week of a candle or lamp may be drowned with too much tallow or oil. So that in very deed the Philosophical speculation doth follow practical knowledge, and experience denominates that science, which else would be but bare opinion. But of this I speak sufficiently in my large Treatise called Organu Philosophiae novum, and shall not in this place repeat, what there is sufficiently proved and confirmed.  
Therefore the effects of diseases so far as they are obvious to every observer, can instruct any who make it their work to be conversant therein, that are of capacity, so as to be able to judge and distinguish one disease from another, and by the Symptoms to discover if or no it do proceed in the ordinary course of the same malady, or if by complication it doth alter, and how this is as much as is absolutely requisite for a Physician in the knowledge of diseases, for this knowledge doth essentially conduce to the cure, but to be able to unfold the quiddity of it, its efficient and continent causes, the material and occasionate, with other curiosities which a Philosopher doth contemplate upon, and in which the intellect is occupied, this adorns but doth not constitute a Physician.  
So then the absolute things requisite in one who would conscionably undertake the lives of the sick, are first to know how to unlock those medicines which the Almighty hath created, and to prepare them, and after how, and when, and to whom to apply them, and how to order and dispose the Patient so, as them which by careful administration of them is expected.  
Mistake me not, I do not deny, nay I confidently affirm, that he who is endowed with wisdom from above, to be so curious and so diligent in his search, as to attain the noble medicines, which the Lord hath created, for man's relief, and unspeakable comfort, he, if he prove but so observant in the administration as he was acute in the preparation, cannot but so far be mightned from Nature's light in these observations, as to apprehend the causes of the diseases, and their whole quiddity or being, which may by arguments (à posteriori) be collected from their effects, as likewise he may be able to demonstrate (à posteriori) the cause and manner of cures wrought by medicines (a work most worthily performed by noble Helmont) which contemplation will wonderfully delight a true Son of this Art; but yet as I said before, this doth follow and adorn, not precede and constitute a Physician.  
And this I shall add, that the soul, which is a I may say ipse in homine homo, when once an effect is apparent, and so known, as to become a mechanism, doth no farther any more reap content from it, unless it be in reference to some deduction it gathers from it, to the finding out of some new hidden truth; nor doth the soul ever feed on it more as upon its object, originally, directly, and in an absolute consideration, no more then in the knowing how to make a fire, or that the fire will burn, boil, dry, etc.  
Therefore, justly saith the wise man, that in much knowledge is much vanity and vexation of spirit: but this only as a digression.  
To return therefore, we conclude that to a true Physician is required to know if a disease be probably curable, and if so, then how: as for instance, the plague-tokens appearing are rightly judged mortal, and so may any such state be reputed in which nature will admit of no remedy, nor death accept of any truce.  
The careful observer of these things will by experience learn to distinguish between dangerous and desperate cases, and so may order himself accordingly, but in impossible cases he shall not meddle.   

CHAP. IU.  
ANd here me thinks I see a Galenist beginning to frame a reply, who after a few course compliments, doth thus out of his wont gravity, seek to defend his own faction. Do not we (quoth he) the like in effect? for we by our Art distinguish between easy, dangerous, and desperate diseases, which we therefore undertake or leave accordingly. For if there be only a light distemper, as foulness of the stomach, or bad humours clogging or obstructing the liver, or the like; we then by an usual purge, or vomit, and by bloudletting, and glisters remove the same; but if the distemper be more violent, then by our Method we help that, for that is our mystery, which the prating Chemists not knowing, cannot therefore do that by their medicines, which we can by our method, which is the masterpiece of our Art; for we are like to skilful workmen amid a number of tools, we know our work, and so can, as cause presents, and as Symptoms do move, call in for this or that medicine, and as occasion requires we can use external artificial helps, when Nature is not in fit case to be provoked by a violent process. This is the good old way, and it is the safe way. But these furnace-mongers would persuade the world, that by medicines prepared by their Art, diseases may be cut down as it were with a scythe, which for all their boasting will not be. These with several other things are pretended by them to conceal their ignorance in so blind progresses. But as it is an easy thing to lie hid in the dark, the mantle of the night hiding that which the Sun discovers, it will not be amiss to proceed to the true course of curing diseases, and by it our adversaries will be easily quelled. Besilius and Suchten, both noble and worthy Artists, advise as many as have given their name to Art, to be doing, and not to contend in bare words, for it is as impossible to convince the Galenists with words without works, as it was for Christ & his Apostles to have convinced the Jews by preaching without miracles; therefore I shall first give you the Character of a true Physician: and secondly, show you what his work is.  
A true Physician is he whom God hath qualified with a longing desire to know nature in her operations, her integrity and defects, and how they may be amended. For the attainment of which he doth ask, seek and knock with diligence, patience, and constancy, till it be given and opened unto him, his heart is not set upon gain, but out of charity to the distressed he doth persist in this pursuit of knowledge, and the merciful God hears him, and gives him what he seeks for: then having received his talon he doth not bury it in a napkin, but doth improve it, until with it he gain two, and with them five, and with them ten talents. He knows that diseases are all in their kind curable without exception, death only being out of the power of any man or means, the definitive sentence being past irrevocable.  
He laments the sad Catalogues of poor mortals (the distress members of Christ Jesus) who flying from the Lion of sickness, meet with a Bear in stead of a true Physician, who in stead of bread gives them a stone, and in stead of fish a serpent, and yet these are the fathers of the sick, so pretended to be, but like old Saturn they devour and make a prey of their children.  
He also that is a true Physician doth not seek fame and honour so much as the good of those he undertakes, nor doth he startle at the sad catalogue of incurable diseases which the School Doctors have most shamefully compiled, which he by his Medieines is able to overcome as the ulaiant champion is reported to have conquered the dovouring Monster.  
His work is not to spend his time in turning over of leaves; but he makes use of Authors so as not to conclude any thing upon bare reading without trial. In a word, he so behaves himself as if his great contest proposed were, whether to be more assiduous in discovering nature, or sedulous in conquering diseases: of which the latter is the main end he aims at in the former.  
Now I shall briefly discover the objections, made by Galenists against this way of medicine, and shall so fully answer them that there shall be no scruple left.  
First of all they accuse Chemical Medicines as virulent, too hot, and therefore unfit to be given, as oft in ftead of curing increasing the disease; they are (say they) a little too strong for our constirution, being for the most part mineral and metalline, or elese they are faline, which are very sharp and corrosive, or of a fiery sulphurous nature, which therefore in stead of cooling and refreshing, do inflame the body inwardly: therefore say the such medicines are dangerous and desperate, which if they were not, they would (as they make their patients believe) use them themselves. In such discourses you shall have them run at random, and their aim in all is to make the sick believe, that their medicameable to nature, the other forcible violent, and desperate, which no man but a mad man would take.  
This is, to speak the truth, the only main objection which Galenists usually produce against Chemical medicines; and this they varnish over with many specious colours to make the patient believe, that to meddle with a Chemical medicament, is no other than to cast out the Devil by Delzebub, or according to the old proveth, to cure a desperate disease by a desperate medicine.  
Therefore I shall briefly, yet fully answer this cavil, and so answer it, that it may appear to the eye of any judicious man to be but a mere Morino which the Galenists have invented, to scare the rude and ignorant with, as nurses use to affright children with tales of Robin Goodfellow, Raw head and bloody bones, and the like.  
And first as to the point of irulency, which is a very great Bugbear, and enough to deterthe most confident Patient, if once you can persuade him the remedies he is to take to be of an exquisite virulency, for so a very small error in the dose, will hazard the life in stead of conquering the distemper: Poison I grant is a dangerous, nay a desperate thing to deal with, nor is it good to admit of it into the body upon any pretence, but that Chemical Medicines are such, that is the point in controversy.  
Calvin in his Preface to the King of France, in which he defends his Religion from the foul aspersions laid on it by Papists, hath this most just plea, namely to call for his advarsaries' Reasons, before he be condemned by their Criminations; for if it be enough to accuse, who may or can expect to be found innocent?  
So say I, our Antagonists raise a great dust concerning poison, vuruleycy and malignity, which they pretend is Chemical Medicaments, and with this calmour they have filled the world, and buzzed it into the ears adn hearts of as many as by their impudent confident railing they could incline to embrace this opinion, whose aspersions now I shall endeavour to wipe off.  
And here I shall entreat the Readers candour in pondering the weight of Arguments on both sides, before he proceed to censure: for which end I shall mind thee of one general rule which is in the urging of all Controversies, to observe the interest of each party, and then you will confess, that what ever is said on either side and not proved, savours of passion, not Of Reason,  
Consider that the Galenical Tribes credit, honour, reputation, and fortures do all depend on impugning this way of Chemical preparations: no marvel then if you hear from them Demetrius his ourcry, Great is the Diana of the Ephesians, especially since the moving cause is the same, namely, Sirs you know that by this Art we get our wealth, our honour, and all, and therefore it behoves to oppose that upstart Chemistry, which will (if it once be accepted into the world) make us to be as contemptible as common Fiddlers. Hinc illae lachrymae. Hence it is that you hear such terrible news concerning this Art of Pyrotechny; for this Art requireth (in a sense) a new birth or regeneration: as than it was an irresoluble riddle to Nicodemus, that a man when he was old should enter into his mother's womb, and again be born, so is it an insufferable task for an old Putationer, who hath by prescription attained the repuration of all this his imaginary skill, and to employ his time, pains, study, and moneys, in the attaining of that which he either neglecting or slighting in his youth, is in his age as capable of as an Ass is to play on the Harp; thereiss therefore no way left for him to uphold his own reputation, then by casting dirt on that Art which is so diametrically opposite to his former way of profit.  
Nor is it any thing of weight that he urgeth his as the old way, and condemns the other as new; for error wants but a few hours of the Age of truth, nor was this old way elder than error, and therefore to plead its antiquity is a fallacious argument of its authority and verity.  
Yet could I (if it made to my present purpose) trace this noble Art of true Chemical Philosophy to a far more ancient pedigree than Galen or Hypocrates either, although Hypocrates was as incomparable different from the other, as truth is from error.  
But as I said before, here lies the very knot of all, the Galenists have a Trade which is supported by Garruligy, performed with ease and idleness, and accompanied with riches, credit, esteem and honour, their work is not attended with any pains, until they come to practise, and then that only consists in visits, which pains is the key of their wealth.  
As for the preparation of Medicaments, that the Doctor little acquaints himself with it, his Theory consisting only in turning over of leaves, and his Practice in tossing of Pisse-pots and writing of Bills: this, O! this is their Diana they so much admire, and propound to the credulous world to be adored.  
But now a true son of Art he is not so binssed, for his interest doth not hang on such a hinge, but he propounds the workman to be judged by his work, nor can there be too many endowed with this true skill, for in the search of nature there are infinite secrets, and those lucriferous to the Artist, so that he need not gape after the practice of medicine for gain, God in mercy dispensing his gifts for the use of mankind, gives such to whom he imparts this skill, an heart to improve it, without the sordid by-ends of again and profit.  
But admit that every Galenist were indeed a true Chemist, what disadvantage could accrue thereby to any true Artist? for every one would have sufficient employment, so many are the sad diseases to which mortal man is subject.  
Experience showeth that the Galenists envy not Chemists as Physicians, but as Chemists; for otherwise they can with patience bear the daily swarming of their own Tribe, so fruitful is that profession of its Clients, that it is incredible what a number there is of them in and about London.  
Now is is not to be doubted, but all or most of them get a living by their Art, besides old Wives, Quacks, Mountebanks, Barber surgeons and their men, Apothecaries, etc. who all as confidently pretend to a patrimony in the Art of medicine, as if they were the natural sons of Galen and Hypocrates. Yet sad experience doth teach, that for all this rabble of Physicians, there is not a third part of diseases cured, nor a tenth part by the skill of the Doctor.  
If then so many get a living by pretending to that they know not, and undertaking what they cannot perform, this livelihood would not be diminished, but rather increased if all were holpen that are undertaken, and those moreover who in numberless swarms lie up and down in Hospitals and Spitles, and many who languish at home in private both hopeless and helpless.  
But if once true Artists were countenanced and embraced, scarce the tenth pretender but would be thrown under the board: for true medicine is not prostituted in formal receipts, to be prepared by the hand of any blundering Apothecary, but it is one of the choide secrets of nature, which she hath with great care locked up, nor will she open them to any who have not the true keys.  
It is not an overly reading of Fernelius, Avicen, Galen, that can entitle a man a Son of this Art, but it requires a mental man, patient, laborious, and one who is not niggardly in expenses, such a man must toil without wearisomeness, and although after several years searching, with the expense of many pounds, he hit not what ho aims at, yet must he still partiently proceed, which task is more than Herculean for a lazy Pisse-prophet.   

CHAP. V.  
BUt to come to the matter propounded, namely concerning poisons: of which aspersion I shall acquit the right Chemical Medicines.  
Poison properly is that which by an over powering activity in the body, doth destroy the vitals, and is of divers sorts; some are putrifactive poisons, others corrosive, others narcotic, etc.  
This in general concerning their Nature, but in particular they are all found either in the Animal, Vegetable, or Mineral Kingdom. Not to speak of those endemical malignant vapours, which infect the air ofttimes; nor of the virulency of the Pestilence, Leprosy, etc. which oft doth seat itself in the very walls of houses, cloth, paper, etc.  
But although there are several sorts of malignities, which are properly so called poisons, yet in the common acceptation of the word, it denotes such a thing by which either man or beast is destroyed, and that either by the eating of it, or by its odour or touch, not to mention that poison of the Basilisk which some authors affirm to kill with the sight. So that though a man die of the Pestilence, or of the Leprosy, Pox or the like, which all have their specificated poisons, yet do we not use to say that such died of poison, the specificateness of the name of the disease swallowing up the generality of the denomination of poison in such cases.  
Of such things which are reputed poisons, some as the biting of Serpents, the biting of mad dogs, etc. are remote from this our purpose, such poisons being only in the power of that angry beast that inflicts it, and such venoms usually die with the creature, according to the Adagy, Mortuâ, moritur venonum.  
So that in vain should we get the teeth of dead Serpents, or the sting of dead Bees or Hornets, all their virulency being then extinct.  
Other poisons are which infect man and not beast, others both man and beast.  
Of the first sort are Spiders and Toads, which Apes, Hens and Ducks will eat familiarly, yet without any effect of poison: other poisons there are which will not kill Dogs, Cats, etc. which yet will kill men, not because they are not also, mortal to beasts, but the Dog or Cat finding the operation, being able to vomit at pleasure, escape the danger; which man wanting that faculty, falls into. Hereto agrees that by Salad oil given copiously in time, and vomit by it provoked, many poisons are happily escaped, which otherwise would be lethal.  
Those which are mortal poisons in their proper nature, do not cease to be mortal, because they are sometimes, accidentally escaped, but are so to be reputed notwithstanding.  
Before I proceed any farther into this discovery, I shall lay down a few certain and infallible Rules, which may make very much to the informing of the candid Reader, of the Truth in this controversy.  
The first is, 
Rule 1.  That nothing which is not of its own nature poisonous, can by any true Chemical operation be made a poison.  
Secondly, 
2.  Nothing which is of its own nature poisonous and virulent, can by any true Chemical preparation have its virulency advanced, but rather diminished.  
Thirdly, Nothing is so poisonous, but by its true Chemical preparation, doth wholly lose its virulent nature without the least footsteps of the same.  
These three Rules, though at first they to many may appear paradoxical, yet I shall so explain and confirm them, as that they may evidently appear true.  
The first Rule at first sight may appear untrue, land may by our modern putationers (who think they have sufficient insight even in Chemical secrets to serve their turn, and to denominate them Artists) be thus impugned, Do not, say they, your best Authors in the Science of Chemistry, Basilius, Valentinus, Paracelsus, Quercetanus, and Helmont, all confess that by the Art of Chemistry many things in their own nature not virulent, are exalted to become dangerous poisons: instance in Aqua fortis, Aqua regis, Mercury sublimate, oil of Vitriol, etc. which of things at least not poisonous become most dangerous, and lethal.  
To this I answer two wales, first of all, that it is a misconceit that the forementioned things are become poisons by such a preparation: for as for Aqua fortis, Aqua regis, Oil of Vitriol, and Spirit of Saltpetre, or of common Salt, they are not poisons, but Spirits eminent in activity, on which (being distilled with the extreme fire of Reverberation) the fire hath instamped a more than ordinary fiery quality, which therefore if given alone, burn and mortify where ever they touch any thing that is vital, (so far as their activity reacheth) yet mingled with wine, beer, or water, may be taken in the same, nay a greater quantity (than alone would be mortal) without the least effect of danger, nay rather they become wholesome and medicinal, as namely Oil of Vitriol and Sulphur for the extinguishing the preternatural heat and drought in Fevers, the Spirit of Salt for the ardours of the urine is an incomparable remedy: so Aqua fortis is not venomous but diaphoretic, if given in wine so mingled that it may only be made acide by it: Spirit of Saltpetre is much of the same virtue with Spirit of Vitriol, yea and Vinegar itself, may be so rectified from 〈◊〉 feces, as in a small dose given alone to become morval; so Honey, Sugar, and almost what not? But if they were really and formally transmuted into poisons, they could not be so diffused, but though without any taste or perceptible quality, they would certainly be mortal. It appears then that many distilled. Spirits made by a strong fire, as also many fixed Salts, viz. Potassh, etc. being strongly calcined, become really deadly, that is, by being made corrosive, but not venomous, which therefore diffused in sufficient liquor may without prejudice, or rather with much profit be taken, which else would be hurtful, yea and if their activity be by any object on which they will work satiated, they may then be taken alone, as Oil of Vitriol mixed with a proportionable quantity of Salt of Tartar or any other Salt becomes almost insipid, and may be taken in ten times the dose, which would be mortal in their simplicity. So Aqua fortis if it be poured on Silver or Iron, and boiled with it so long as its dissolving virtue lasts; then the metal preciptated, and the liquor boiled up till the Salt be dry, it becomes a medicine, though not comparable to many Chemical preparations, yet not so contemptible as the Galenical drugs.  
As for Mercury sublimate, which may be thought to bear the greatest show of Reason to the contrary of this Rule, forasmuch as a whole pound of Argent vive crude may safely be taken when as 3 or 4 grains of it sublimed is immediately mortal.  
To that I answer, that there is a great error in the experiment, which well considered, will carry a clean distinct face from what it at first appears withal.  
For we know the nature of Argent vive to be salivative, and of a strangling quality, affecting especially the throar, jaws and head of him that takes it, yea though taken by dose, or by fume, or by inunction, yet it still betrays itself by that infamous operation, taking its recourse to those parts forementioned, yea though it be precipitated, or dulcified vulgarly, or distilled into a Spirit or Oil according the Art of common Chemists, by which it hath some other operation, as vomitive, purgative, or sudorific, yet as, the Devil is fabled not able to hide his cloven foot, so Mercury will still be betraying its salivating quality.  
As for the corrosiveness of Sublimate, that is to be attributed to the Saline Spirits, which sublime up with the Mercury, by which it is not at all intrinsically altered, and if it have any quality of operation more than its own, that is to be attributed to the Salts.  
As for the large dose of Mercury which may be given without any danger, it is to be understood that being a very ponderous body, and fluid, if it be given in so great a dose, it strait passeth all the bowels, and soon voids itself at the siege, and is accounted the last remedy for the twisting of the small guts. So that its nature in operation is not to be judged by such a cursory experiment, for otherwise if a few grains unprepared, be mixed up in any pill and given, or a small quantity mixed in an oil and applied by inunction, it will show in a short time it's own natural operation, and the same is the operation of Mercury any other ways vulgarly prepared, only the corrosiveness of some preparations above others are to be attributed to some Saline Spirits that are joined with it, by which the Mercury is reduced into small atoms, and the true operation of the Mercury is hidden under the operation of the Saline Spirits that do accompany it.  
Nor yet can Mercury by his or any other preparation whatsoever be brought to become a real poison, for Sublimate being dissolved in water, and the Mercury separated from the Salts with which it was sublimed by precipitation, or revification, (as any trivial Chemist knows how) the Salt then decocted to the consistence of Oil of Vitriol or dry if you please, is so far from poison, that it excels the best Medicaments the Galenists have, as I shall declare in its due place.  
Hereto agrees, that the most corrosive sublimate, being resublimed with other crude Mercury, loseth its corrosive quality, and becomes Mercurius dulcis, commonly given to the quantity of two scruples, the eighth part of which before dulcification were suddenly mortal.  
This is my first answer to the objection made against the first rule before laid down. viz. that by no Chemical preparation that which in itself is not poison, will become venomous: which I shall briefly sum up, and so pass to my second and more satisfactory answer. I yield that by some preparations many things become corrosive, but not venomous, the one by dilating in any liquor being extinguished being no way dangerous; the other although infused with never so much liquor, yet still is mortal notwithstanding.  
But secondly, such operations forementioned, are not properly Chemical preparations, nor the distinguishing badges of the Son of Art; for the Galenists have ravished them into their shops, and use them as commonly as any, nay most of all, for a true Chemist very seldom useth any of them, some of them never, the Spirits of Salts he useth as occasion offers, as also of Sulphur, but for any of the vulgar preparations of Mercury he abhors them. We deny not but the Spirit of Vitriol is a noble Medicine, but not that which is sold commonly, which is totally adulterated, which a very easy trial will discover: for example, take of it about an ounce, less or more, and rectific it in a glass, you shall see how much is mixed of phlegm, and that the tincture of wholly sophisticate, which will therefore remain in the bottom of the glass & discolour it of a black colour, but all that distils over will be clear and white like fountain water. The occasion of which adulteration, is because some true sons of Art have used a Spirit of Vitriol which is made by cohobation, (a work too laborious for a Renegado Chemist) which is of a pure golden tincture, and fragrant, which being a noble Medicine, and having by proof been found more effectual than Galenical slops, the Doctors therefore willing to get that Spirit, have employed Mercenary Chemists, so styled, to draw both that and such other Medicaments, foolishly conceiving, that every one that was a furnace-monger was strait a Chemist.  
These Apostates I say are no more to be accounted what they pretend, than the Doctors themselves, because they have been dubbed in the University, are to be accounted Doctors.  
Therefore let me not be mistaken, to be thought to plead for such vulgar preparations of Chemical Medicines, for they are no more Chemical than any other Decoctions, Syrups, etc. that the Galenical Cooks prepare.  
For as I said before, it is not the subjects wrought upon, that distinguish true Chemists from the Goos-quill tribe, for they use Minerals and Metals as confidently as any, and I doubt not but they would scorn that any Simple, either Animal, Vegetal, or Mineral, should be accounted alien from their Art.   

CHAP. VI  
COnsider then their method of preparations of Animals and Vegetals, and then see if the vulgar preparation of Minerals hath not the same stamp.  
Some Vegetables they stamp to powder and searce, and this they make into species, as they term them, others they decoct, conserve, infuse, candy, or make into Tablets, etc.  
So Animals, as the inward of Hen's Gizzard, Sheep and Goose dung, Album graecum. Fox Lungs, Cantharideses, and many Infects which they use as Cochineel, etc. some are powdered and so given, others in Electuaries, Loch Sanum, and boles.  
So Minerals, some are used in powder, as Crocus Martis, steel powder, Gold in Alchermes, white Vitriol for vomits, Bezoar-stone, Irish slate; others made into unguents, as Mercury for inunctions, Ceruse, minium, etc. others beaten up with other ingredients, as Arsenic in one Alexipharmacum, etc. others are calcined barely, as vitrum Antimonii without Borax, burnt Ivoty, etc. which is a medium between an Animal and a Mineral: others are sublimed barely; as flores Sulphuris, Antimonii, etc. others are distilled barely, as Spirit. Vitrioli, Salis, Sulphuris, Saltpetre; and others are sublimed with mixture, as Mercury sublimate, and Mercury dulcis, etc. all which operations are but analogical to their usual preparations of Vegetals and Animals: and all this is done, and used and prescribed in prosecution of one and the same method, with other of their Apothecary drugs.  
And as the Galenists may and do use Minerals, so we do use both Vegetables and Animals, only we differ in our preparations, and in our intentions in application. But of this in its place.  
The second Rule may be contradicted and opposed, as for instance in the flowers and vitrum of Antimony, the sublimate of Arsenic, etc. I answer, that such preparations are no more to be accounted truly Chemical, than the actions of an Ape are to be accounted accounted humane; for it is not every operation indifferently made that is to be accounted Chemical: What hath the sublimation of Antimony, Arsenic, etc. in it more than vulgar? the Arsenic is the same it was; besides in the sublimation of Arsenic, though it become more corrosive, yet is it not more venomous, but indeed less; for though it kill with a less dose, yet not with that drought and swelling as it doth crude; which frequent sublimation will make more evident. But as I said, such operations are empirical, but not truly Chemical; which I shall therefore, to avoid all misunderstanding, define.  
Chemistry is the Art of preparing Simples, Animal, Vegetal, and Mineral, so as their crasis or virtue being sequestered from its superfluities, and its virulency overcome, its crudities digested, it may be an apt medicine to perform what God and nature hath granted to it, and this in reference to the healing of the infirmities of man or beast, or metals.  
I add this clause of metals, because I know than it is much opposed by many, believed by few, but understood most rarely: so that I may say of this, that those only are heirs of this science, Quos meliore luto confinxit Jupiter etc.  
The prosecution of this definition will clearly illustrate the three forementioned Rules, and dissolve all the arguments and cavils of our envious adversaries; I shall therefore conclude this Proem or Introduction herewith, intending the full discovery of our cause in our following discourse, which shall be done so plainly and clearly th●● I hope all cause of reproach shall for time to come be cut off from the envious, who, like Momus, what they cannot imitate they will not fail to calumniate; from whose obloquy we shall clear this Art, and make it appear to be of all humane Arts the most noble and desirable, and to mankind most profitable.    

Nature's Explication, AND Helmont's Vindication.  

CHAP. I. That all Diseases are in their kind curable.  
WE have in our Preface touched in general the difference between a true Son of Art, and a School Doctor, which so long as we infinited in generals, could not so well be pondered, nor the difference weighed, for (In particularibus demonstratur generalis Enuntiati veritas).  
Now we come to the thing in particular, and by it let the cause be judge, as by the other it was stated.  
Our work at present is to explain Nature, by which we shall easily discover which are the true witnesses of Nature, and which false, the one is a true Artist, the other a Putationer.  
For every Artist is to be judged by his work, which the way of judging all profession; for whatever is merely notional, I account but a vain Chimaera, unworthy for a serious man to busy his time in learning, lest he embrace a cloud in stead of Juno.  
And this is the misery of our School and Academies, that the one teach barely words, the other bare notions, which indeed are nothing, and in application prove but empty shadows; for he that seeks to apply them to practise, beyond vain disputations can proceed no farther. But of this in my [Organum Philosophiae] I have largely ventilated, to which I refer the Reader.  
It is a noble saying of Cicero, Virtutis omnis laus in actione consistit, Away with all those foolish (though specious) curiosities, by which a man is never the nearer any useful practical verity.  
The pratical end of Theosophy is living to God, of Geometry, Archirecture, Gunnery, etc. of Arithmetic, summing up of sums, etc. of Philosophy, Agriculture and all Mechanics, for the use of Mankind as to the conveniency of life; and Medicine, which is the last and noblest of all earthly Arts, the Physician being, as I may say, a second parent to a sick man, giving him under God his life sometimes, and sometimes easing him of such griefs, which though not mortal, or not speedily, yet make the life uncomfortable.  
The nobleness of this Art may hene appear, for that all other things inasmuch as they only serve conveniency, yet this Art is of necessity.  
Though Agriculture be a noble Art, so priezed by the Ancients, that the inventors of each part of it were celebrated with divine honours, yet without any Agriculture, the Indians live as long, as contented, and as healthy as any that abound with the variety of those rarities which that Art produceth and multiplieth. So Policy, Grammar, Rhetoric, etc. they do adorn, not constiture mankind, they keep them in a civil decorum, but not in their being; for where this is wanting they live, and take a great deal of pleasure from what nature without Art affords, not grieved for the want of what they know not.  
Nay rather they delight in their Barbarousness, and prefer it to the affluence of all things, and order which civilised people enjoy.  
I shall not need to insist in comparing all kinds of Arts and Sciences, with this of Medicine, which any man may do at his leisure, since it is plain, that skin for skin oft times a man will give for his life.  
No Nation, no People, no Country without diseases and casualties, this being part of the curse; and as man at last is to return to earth whence he was taken, so he never wants the Harbingers of death, sometime one, sometimes another sickness or casualty warning him of his mortality.  
So that the most savage nations are enforced to use this Art, and wherever it is more lamely taught and learned, the more is their misfortune; for no nation or people in which many do not often want the most absolute helps of Nature, for want of which they oft have recourse to the Devil, to heal them of more difficult diseases, which makes Wizards and Sorcerers in great price among the barbarous people, and so much the more by how much the Art of Medicine is less known.  
How great honour did the ancient Grecians and Phoenicians to Aesculapius, and his sons, so that they after did account them as gods, and all on the account of their dexterous science and skill in this Art.  
But lest I should seem to insist too long on things not to the purpose, I shall come to the matter: And first to speak of Medicine, what it is in general, and then to descend a little more particularly into the enquiry of it.  
Medicine is an Art by which all the defects and diseases to which man's nature is subject, are so known as to be cured and restored.  
It is I say an Art of knowing, curing, and restoring all those defects which are accidental to man. Not that I do exclude other Animals, but because man is the proper subject of this Art, I do name him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for dignity sake.  
It includes a branch of the Art of Chemistry, which being of a larger extent, I do not yet define it by it as its genus, because that Medicine is also employed about Simples, many of which are used without preparation, and many are prepared with preparations not properly Chemical, yet the noblest of all Medicines flow from this fountain; I therefore define it by the genus of Art, and that properly, for Art contains both Theory and Practic, and the knowledge of diseases is required to their cure, as well as the preparation of Medicines, which knowledge doth help an Artist, first in choice of Medicines, and secondly in the administration of the same, which is more than the word Chy mystery doth include.  
Yea whatever it is that makes to the Art of healing diseases is properly Medicinal, yea though it be miraculous, yet it is the gist of healing, or medicine, or infernal and superstitious, it is a Satanical imposture in medicine; both which I exclude from the Art of Medicine; the one as being above Art, the other as besides Art.  
But that I refer to this Art, which by a natural couse doth perform cures, whether by Talismans', or by Sympathetical remedies, or by proper Medicaments, either specifical or universal, whether simply used as Nature by the Art of the Physician, and that either Chemistry doth also comprehend the most absolute and perfect Medicaments, besides which nothing can be desired for any disease or defect, either inward or outward, except those accidents which necessarily require the work of the hand, as Fractures, and Dislocations, and pulling out of any thing violently thrust into the body, of what kind soever it be.  
So then we need not any Medicaments which Chemistry doth not supply, yet the Art requiring the administration as well as the preparetion of the noblest Medicaments; it follows that Chemistry is too narrow a Genus to comprehend the whole of Medicine; which Art doth, being equally referred to theory and Practic.  
And yet Chemistry is larger than to betotaliy comprehended by the Art of Medicine, for by it are prepared Diapasmes, (which are in a sort medicinal) and sundry curiosities, some not at all referring to medicine, as the making of Gems, malleable glass, etc. others are referred to Medicine, and also transcend it, as the Elixir of the wise, the white respecting only riches, the red both riches and health.  
Yea and this supreme Medicine Both transcend the bare Art of reftoring defects of nature; in as much as it doth lengthen life wonderfully, although I know few do believe it.  
So then the Art of Medicine contains these branches, first the knowledge of disenses, and secondly, the way of their cure. And this also contains two parts: first the choice and preparation of Mediqines: and secondly, their administration.  
their administration includes a true knowledge of their virtue, and so a proporitionable and convenient application of them in reference to the cause of the disease and the state of the Patient.  
And this is universally to be noted, that the more languid the medicines themselves are, the greater sagacity is required in the Theorical part, and care joined with dexterity in the practic. I know that according to the received Doctrine of the Schools, I sholuld now unfold many very unprositable questions, but intending the reality of things, and not respecting the empty bubbles of Aerical notions, I shall not meddle with them, I mean questions in reference to the desinition, and division and subdivision of this Art.  
To proceed then to what I intent, I said that Medicine is the Art of knowing, curing and restoring all diseases and defects to which mankind is subject to in reference to the body, as Theosophy doth the same in reference to the soul, so that next to it, this Art hath the first place.  
I express knowing, curing, and restoring not without cause, as i shall by and by explain. Knowing I say because without the knowledge of diseases a man may be a Mountebank, but not a Physician; which knowledge of diseases is as it were his line and plumment by which he works. By this he judges the facility or improbability of the cure, for though no disease in its kind, yet many particular diseases are incurable, as in my Preface I touched and explained, nor shall I here repeat.  
There also I did clearly discover what knowledge was absolute, and what accidental to a Physician, the one constituting, the other adorning him; the one to be required, the other to be desired in him; I shall also pass that as already spoken fully to.  
Curing is as much as to say, taking care of, and employing diligence about them; nor any diligence is not enough or any care promiscuously, for the nurse and cook, etc. docarefully attend the sick party; but by cure or care, (which is all one, being but the English of the Latin word Cura) of the Physician is that which is intended to the recovery of the Patient, and that with as much speed and sasety as may be.  
I add restorng, as the grand mark of a real and true son of Art, it is his diploma by which he appears to be one created of God, and not by the Schools; for their creatures they adorn with titles, God graceth his with real abilities.  
His knowledge is not such as he sucks from the Schools, but such as is applicable to action, the other being but empty shadows of which in its place.  
His cure and care is not consisting only in reiterated Visits, ceiling of Pulses, and tossing of urines, Stirring of Closestools, and appointing Purges, Vomits, Bleeding, Fontinell's, Blisters, Scarisications, Leeches, and such enseebling Martyrdoms, nor prescribing Syrups, distilled Waters of green Herbs, Lozenges, Electuaries, and such fooleries, and what is more sordid, he doth not oversee the Kitchen, to make this Jelly, or that Broth, or this clyster or the like, but like a valiant Achilles or Hercules, he assails the Disease with powerful and prevailing Medicines, and for the o precise, provided always meat be not taken immoderately of any sort, and stomach which is of easiest concoction: but of this by the way, we shall insist larger on it in its place.  
He doth not cowardly sum up a Catalogue of incurable diseases, so that as the ignorant Academians of old had their (Gracum est, nec potest legi) so the School Doctors have a very large roll of maladies over which they only put this inscription (Incurabiliasunt) and so leave them with a sad recommendation to God. But as the valiant Hercules sought against Giants and Monsters and ovencame them, so a true Son of Art makes it appear that all diseases are in their kind curable.  
And now may Reverend Doctors, who perhaps some of you have read Galen, at least curforily, and some have read Hypocrates, but never understood him; some have turned over Fernelius, Sennertus, Avicen and others both ancient and modern writers, to you I speak.  
The Art that you think yourselves masters of, so that you would persuade yourselves to be the very natural Sons of Asculapius, what is your Art? let us weight it in the balance, let us consider it and compare it with this Art which we commend and admire; and I dobut not but as a shadow before the Sun, so your appearing Art before true Art will pass away.  
Can you cure the Gout? some perhaps haps of you will find impudence enough to affirm it, to whom I shall only object, Fiat experimentuam. The people deny it according to the Adagy, Neseit nodosam medicus curare podagram.  
How then? You can cure you will say the running Gout, speak softly I pray, lest some of your patient's heart you, and object this: And why then did you not cure me? 'Twill be a serious check.  
But I suppose you much mistake the name and nature of the running Gout, the Gout properly and truly is an Arthritical pain affecting the joints immediately, and some nerves sometimes by a Deuteropatheia, a and according to the situation it is called Podagra, Cheiragra, and Ischiatica; to these I shall add two other species, to wit Cephalagia, and Odontalgia, which are real branches of the same disease: the Headache affecting the meanings of the brain, and the Toothache the Roots of the teeth which are in these two grist equlvalent to joints.  
The Headache if tedious and durable is called commonly a Megrim, the Toothache retains always its name.  
Now all these kinds of griefs are either habitual or accidental, habitual either hereditary, or gotten by some disorder or other.  
The Accidental sorts of these griess are of their own nature transtent, as having no fixed root, and are caused by unusual cold, or falls, or strokes, of strains it's healed, or dislocations ill set and restrored, or stactures ill conglutinated, or else through some or other intemperance in meat or drink.  
For the Remedy of the Toothache if it come to extremity there is one only capital remedy of pulling them out, which oft proves but an insufficient, always a lame remedy, but our age hath found the way of counterfeiting the teeth, which makes the loss appear the less. For the Toothache there are a thousand (not to say more) applications and tricks used to heart and abate the present pain, and those sometimes effectual, sometimes, not at all, for they are only topical, and therefore at the best do but ease for the time; others use Spells, Charms and Magical enchantmens' for this end, and yet for all this how many thousands there are who in their youth have their Teeth most rotten out and corrupted with this grief, and all for want of help,  
Well and what saith the Doctor to this? In very deed he is as contemptible as a Bagpiper, every old woman and nurse hath as many and as good Medicines for it as he. Fie on your worship good Doctor, with reverence to your gravity be it spoken, are you not ashamed of your own craft, which know not how radically to cure the Toothache?  
You will say it is a thing too mean for your gravity, which therefore you leave to every Barber, he being the only man when all is done; for what with oil of cloves, Origanum, Pepper, Vitriol, etc. he cannot mend, with his instrument he can end.  
But good Mr. Doctor, why is your worship so squeamish, and yet it is not below your worth to toss a pisspot for a groat, and to tell the Patient a long tale of you know not what yourself, when perhaps the grief is far of less concernment than the Toothache?  
What them? Even this is the Reason, here the cause is apparent, every one knows it as well as yourself, here is not room to juggle, but you must come to action, which you are as willing to as Hocus pocus is to act a Puppet-play with the curtain drawn open. In cases that are not evident, you can advise them to bring their water, and this you will view as a Fortune-teller the palm of ones hand, and then you have your tale as ready as a Juggler that shows his sights in Bartholomew-fair, and a Bill to the Apothecary you can give them if need be, or they desire it, or some good counsel you have in readiness, which if the case were your own, you would think on it twice ere you would take it once. But in such cases which oft experience hath made as notorious to others as to you, there the Urinal must be thrown aside, and then you are at your wits ends, according to the Adagy, Stercus & urina medicorum fercula prima.  
How then? Marry thus, The Academies have dubbed you, and declared you Doctors, which though at the first admission you know to be but a formal empty show, yet you had the knavery to dissemble it, and the title bringing honour you are willing to accept it; and that you may not make yourselves ridiculours, are apt and ready confidently to pretend what you know you have not, that is, skill. And as a liar by oft telling a lie doth at last come almost to believe it himself; so at last after along profession, you claim prescription, which that you may not expose to derision, you will undertake any thing, and be as busy about any sick man as Davus in the Comedy, he shall scarce piss, but you will toss it; nor go to stool, but you will put your nose to it and stir it; nor have a mess of broth dressed, but you will have a finger in its direction; and as though you scorned Nature should stand cheek by joul with you, if the patient be sleepy (as oft times) he must be kept waking (yea and that on pain of death) Massanelloes commands right: if his stomach be indifferent, he must be kerbed in his diet; if he be droughty and thirsty, you will forbid him drink; in a word, you are of Caesar's mind in that, Aut viam inveniam, aut faciam, so you, Aut morbum inveniam, aut faciam If his appetite be to any thing more than other, be sure that he must be restrained of and bound precisely to your Broths, your Julips, your Barley-waters, Jellies, etc. In a word, if the disease by too soon drawing to a period prevent you not, you will use all the Electuaries, distilled Waters, Julips, Diet-drink, Potions, Tablets, Species, and Cordials, as you call them; all the Herbs, Flowers, Seeds, and Roots which you can probably conjecture may chance to do good, or at least you hope will do no hurt.  
But if you prevail not here, then as the Poet by degrees came to his, Sicelides musae paulo majora canamus.  
And from them to his Arma virumque cano—  
So if your Diaeticall Cookery prevail nor, as seldom in doth (though sometimes, for Reasons hereafter to be shown) than you go a step higher, to gently Purges and Vomits, as you call them, and if those fail, then by Issues, or Blecding, or Scarification or the like: and lastly, if all fail, than you resolve to cure a desperate disease with a desperate medicine, singing with the Poet this Palinode.  Flectere si nequeo superos, Acheronta movebo. 
Them must poisons be used in good earnest, Helleboro purgandum Caput, is an acient Adagy, Hellebore & Euforbium must do what Cochipils will not: Opium must do what Lettuce posset will not; but first it must be mixed up into a ridiculous Laudanum; Colocyntida & Scammony must effect what Manna, Seen & Rhubarb will not: O brave Doctors! O capita Helleboro digna! yet you are the men that cry out against poisons.  
As though Scammony, Colocyntide, Elaterium, Esula, Euphorbium, jalapium, Bryony, Asarum, Aaron, Hellebore, and such like, as Cambogia, etc. were not absolute Poisons. O but they are tempered by the Art of the skilful Doctor. Good words cost no money, I wish it prove so. But I pray Mr. Doctor if it be so, what means the bleating of the sheep? I mean, what is the reason your Medicements retain their vomiting quality with convulsions of the stomach which have Hellebore mixed, and their purging quality with gripe and such symptoms that have Scammony mixed: thus you use to correct poisons, thus you intent to cure diseases. Minervain crassissimam!  
But as a Juggler when his feats are discovered, so you by this means become ridiculous, you know the serious check the Frog in Aesop received, who as you do, would pretend to be a Doctor, Our tibi ipsi labra livida non curas?  
Coughs, Colds, Murres, Hoarsenesses, headaches, Tooth-aches, and the like; nay ofttimes the simple Itch and Scab, doth reproach you at home, and outdare you abroad, and what is your excuse? they are trivial cases.  
By which it appears, that if other diseases should become as common as these, they would all be too mean for the Doctor's reverence; and good reason, because they are above his abilities.  
Though you name Mountebanks with contempt, yet you differ from them obiefly herein: They pretend skill in notorious diseases, obiefly there where they are least or not at all known; You in a place where you are most known, are most desirous to deal in hidden unknown maladies.  
How often shall a man find the Doctor's worship himself tormented and at his wits end with the Toothache, or Headache, muffled up for a Hoarseness, often coughing at every breath? to whom if you object the common Proverb, Physician heal thyself, he will thank you heartily as much as if he did, but he knows he cannot do it, but it must wear away, he will take perhaps some old wife's Medicine; and what is the cause? If another come to him for the same grief, he is strait at his rules of Art, the Cough, saith he, is caused by a Catharr, and therefore first you must purge, and then make an isfue, and use Conserves of Fox-lungs, and such like remedies; why doth he not use these tricks himself? this is the reason, he knows it is a folly, for these remedies are invalid, yet be it as it will, he that hath money, shall have his counsel which he will not take himself, because he wants some body to pay him for it, and other good he expects none, but the Patient's confidence he hopes will help out the insufficiency of the Medicament, which therefore he will confidently prescribe, and count this his Counsel worth a Fee to another, which to himself would not be worth taking.  
Well, be it so, that according to the Proverb, Aquila non capit muscas, the Doctor is above these petty employments, which are too vulgar, which might be the better believed if he were free from them himself, yet I then desire to be informed, what they say to the forementioned Gout, is not that a disease worthy their care and cure?  
Yes without doubt, for it is a disease that often follows great men, and Heroes, whom it so affects, that he should not be unrewarded and that highly, that could perform that, here the Doctor hath proved his skill and method (ad nauseam) and at last he concludes it to be incurable.  
Perhaps upon some disorder of the body by sudden heat and cold, there may be caused a running and very sharp pain, which as I said before is accidental, and therefore transient; the Doctor is advised and consulted with, he adviseth fomentations, unguents, plasters, scar-cloths and scarifications, than he purgeth the body once or again as the fancy takes him, perhaps he will cause blisters to be drawn, and after them cause issues to be made; then he prescribes a Dietory, and perhaps causeth him to sweat, the pain goeth away sometimes, he useth bathing of the part in hot Baths, either wet or dry; then the Doctor strokes his beard, and persuades himself he hath cured the running Gout. Nesaevi magne sacerdos. Oft times a good old woman sweeting a party so taken sound with Carduus & Camomile-flowers, & batching the place affected with Brany Wine warm, hath performed the like: Amplaspolia!  
This, O this is the Doctor's Method, this is the Art they so magnify, in respect of which a Chemical Physician in contempt is by them termed an empiric, and a Mountebank, and what not?  
We have seen their mystery in common maladies, which are too vulgar for them, a gallant excuse, and in more difficult cases in which being convinced by daily experience, and opportunity of being more fully convinece, still presenting itself, hath extorted a confession of their impotency herein, yet palliated with a shameless falsehood, that such discases are incurable, which censure they give on a multitude of other diseases, as the Physic, Consumption, Strangury, Palsy, Epilepsy, and many others, which it would be tedious to relate and hame.  
But a true Physician acknowledges none of those shameful distinctions, of trivial and considerable diseases, nor that false distinction of curable and incurable; but by his Art with God's blessing he is able to cure and restore to their integrity all distempers of what kind soever, which I shall briefly yet fully clear up and demonstrate.  
This task may seem to some very difficult, especially to a Pisse-Prophet, who I suppose are very desirous to hear it demonstrated.  
I doubt not but many of the Goosquill Tribe hope the contrary, having this confidence, that what ever is beyond their capacity is beyond possibility whom therefore I shall principally assail in this demonstration.  
If any of you desire to know how I prove all disdases to be curable, who am so confident to affirm it, I shall ask you how you prove any diseases to be incurable, which you so confidently affirm to be so.  
I know that what ever you will answer, though by much circumlocution it will all tend to this, because you never could certainly cure such diseses, there fore you so judge them. In very truth Gentlemen, if you from negative experience are so bold to collect a positive Maxim, and confidently pronounce that incurable which you cannot cure: I hope you will give the like liberty to a Son of Art, to affirm those diseases to be curable, which he hath oft and certainly restored.  
Worth derision was that of an Idiot, who being asked how many even and seven was he counted it on his fingers and could tell the number; being asked how many four times seven was, his finger Arithmetic failing, he could not tell; but being asked how many seven times seven was, he said, No man could tell: he thought some men might possibly count up 4 times 7, but 7 times 7 God only knew. So you, some diseases you think you can cure, others though you cannot, yet some more experienced in your Art can, but the knotted Gout, Stone, Strangury, Epilepsy, etc. God only can cure. This is your sentence; some Things often succeed in our hands, and some, though rarely, yet sometimes, therefore they are curable; others never succeed, therefore they are incurable.  
This Logic would make almost all Mechanics to be impossible, if what ever you cannot do must strait be unfecible. Can any of you, or all your College together, make the Tyrian Purple? Can you make that refined C●●per which in Ezra is spoken of, and is as precious as Gold, yet both are not only feasible, but the Art was formerly known as appears by the Authority of the Scripture. But what need I propound such hard Cases to you? Can any of you make a Sword, or a pair of handsome Shoes? I hope you will not therefore conclude it impossible.  
Is all wisdom with you? Is nature limited to your knowledge? Shall that skill not be accounted true which you have not? Fie on all such arrogrance, and fie on all positive conclusions drawn from negative experience, which is indeed but ignorance; for what is negative experience but want of experience, and what is that but ignorance? It is a true saying, Qui ad pauta respicit facile Pronunciat. Tell me seriously, why should you account that incurable which you cannot cure? What have you tried, for to give such a resolute sentence? Do you know all natural things, with all their prep; arations, and the virtue of them both in their simplicity, and what they may be advanced to by a due preparation? Or do you think that this is needless for a Physician to know? Do you think that diseases will be scared into conformity by the vengeance of your gravity? Or what is the matter? for shame confess the truth, and say, it is a refuge only for your ignorance and laziness that you have compiled that Catalogue of incurable maladies, and if you be not past all grace and shame, attend to him who offers to inform you better, If the cure of the sick be your aim, and the good of mankind, do not envy a profitable truth because it is fallen out of your lot, which you might have shared in, had you been industrious in your time and youth. But then being to flothful to learn, and now too proud to confess your ignorance; I cannot expect but you will be like Momuses & Zoili snarling at what you cannot imitate, verifying the Adagy, 
Inscius quae non capit ea carpit  
Doctus & tanta mysteria ridet  
Ambosic pergant, fatnus at unus  Invidus alter.  
The truth is, what you affirm to be impossible that I will yield to be very difficult, which difficulty respects not the cure, (for all diseases are alike to a noble Medicine) but the preparation of the Medicines; but you know the proverb, Difficilia sunt quae pulchra.  
But though they be difficult, yet they are not to be despaired of, according to the Poer, Nil tam difficile est quod non solertia vincat.  
Do you think that Science and Art will drop down on you without pains and diligence, as Diana is fabled to have fell from Jupiter, or to be inspired miraculously, as Danae was fabled to be impregnated by Jupiter coming down into her lap in a shower of Gold? know you not that vendidere dii sudoribus Artes?  
It is not reading of Aristotle that will make a Philosopher, or of Galen, Hypocrates, Avicen, Mesue, or Fernelius, Sennertus or the like, that will make a Physician. It is not the reading over of Herbals, or learning the form and history of plants that will make a true Son of Art. No verily, it requires a far greater diligence. There are Medicines to be made that will cure all diseases, none excepted, which if the health of men and conscionable performing of your duty were a thing you made conscience of, you would seriously attend, and not suffer so many to languish and perish hopeless, and helpless when God hath appointed means abundantly for their recovery.  
You will say, if we could be sure that there were such remedies, we would not spare for any cost to attain them, but we cannot believe any such thing.  
But why cannot we believe it? Doth not the Scripture say, that God's mercy is above all his works: it is a great diffiding in God's mercy, to think that there are so many diseases left incurable, and your this is one of Christ's Attributes, that he took our infirmities and bare our griefs, he went about doing good and curing all manner of diseases among the people, therefore it is a good thing, that all diseases should be cured, and is any good thing impossible?  
The saddnest affliction of all that befalls mankind, as to this life, and the most deplorable, God hath not left without a remedy, viz. the possessing of the body by the Devil, which is prayer and fasting. And is it likely that he hath left any natural malady destitute of a remedy.  
Again, doth not the Lord Protest that he doth not willingly grieve nor afflict the children of men, which would be a paradox to believe, if there were no remedy for such and such diseases, when the Lord by the most deplorable diseases would set out the saddest afflicted State of the Church for their sins sake, asks this question, Is there no balm in Gilead? is there no Physician there? it were a very unapt similitude, if there were such a catalogue of sores for which there is no balm, and such a roll of diseases for which there is no Physician.  
Tell me, dis you never read of a medicine created out of earth, which he that was wise should not despise? But according to your Doctrine, If this wise man were either afflicted with the Gout, Strangury, Palsy, Epilepsy, or the like, he should despise that Medicine, and that justly, if it would do him no good for his distempers. It must needs follow, that that which no wise man should despise, that is, unless he would discover folly in so despising, must needs be or virtue to cure all diseases or any, or else if a wise man may be subject to any disease which that Medicine could not cure, he could not without folly but despise it in reference to his own behalf.  
Did you never read that the sick have need of a Physician? To what end I Pray thee? to entreat God for him, and to prove one of Jobs comforters, that is to tell him that his sickness was incurable, if then the sick indifferently (not this sick man and that sick man excluding such and such) need a Physician, it must needs be that the Physician hath or should have remedies to help such an one, or else he hath little need of him to take his money and to torment him with his Rules of Art, which are to no purpose, if he be incurable.  
Did you never read that God had created the Physician for necessity, and appointed him to be honoured for necessity sake; either than such cases which you shamelessly account uncurable, are cases of necessity, and so the Physician is created of God in such cases, or no: what honour think you is Physician like to receive, that when he is called to some Partient, hath this shameful subterfuge (it in not to be done)?  
Nor do there want examples sufficient to convince the truth of this, if you were but as careful to mind true Artists, and to encourage them, as you are to hearken out all the vagabond and apostate Chemists and Empirics to make use of their ignorant rash adventures, to the reproaching of true sons of Art.  
Basilius Valentinus cures are beyond your cavils notorious, so that he dared all the Doctors of his time to the field (as I may say) nor was he so contemptible a man, to have exposed his credit so to derision, in making such a challenge, had not his cures been notorious.  
Suchten, a man of no obscure family, and Georgius Phadro, did both promise and perform the cure of diseases counted incurable.  
Count Trevisan in his Treatise de Miraculo Chemico, reckons up all incurable diseases, which by his Medicine he affirmed that he had cured.  
Paracelsus to the admiration of all Germany, did both promise and perform the like, as is beyond denial testified of him by an hounourable Prince of Germany, in an honouble Epitaph for that end set upon his Tomb.  
Quercetan after him did effect most marvellous cures by this true Art, whose testimony the quality of the man may make Authentical. Yea so far was he from studying parties, that his design was to supply the defects of Art in the common Apothecary's shops, which he endeavoured in his Pharmacopaea Dogmaticorum restituts, in which he did (exungue Leonem) by those commoner things of Chemistry, yet far surpassing the ordinary drugs, do what he could to incite those who were diligent and judicious to a more serious search after secrets, which because he would not prostitute, he declared covertly, yet nevertheless to a son of Art plain enough.  
And in our Age the noble Helmont did perform the same to admiration, and hath so satisfactorily written of the whole Art in his large volume every where extant, that though many sharl and bark at him, yet hitherto none hath appeared that durst take up the buckler against him.  
What can you say to these men good Mr. Doctors, are their testimonies true or no? I suppose this question will prove to you as Christ's in the like case did to the Pharisees and Scribes, concerning the Baptism of John, when he asked them if it were of heaven or of men. If you confess it to be true, than I ask you why you do not follow them, why do you not believe them, why do you reproach the Art so signally testified? If you say it is not true, the people will condemn you, your own Chieftains-will convince you, Sennertus, Fernelius, and many others have been forced to confess that of this Art in its commendation, which would make your ears glow to hear it in English.  
And to deal in good sadness, How come you know any thing concerning the Art of Medicine? Have you it not from testimony? Are not Authors authorities your main pillars? suppose yourselves to be as you were before you had any practice, yet you were dubbed Doctors; and what was all your skill then but on credit? are not the Herbals but so many collections of the Judgements of such Authors as have written on the subject? And are the opinions of some men that you fancy, to be believed before the absolute testimony of others? What partiality is this? What had Galen to induce credit more than Paracelsus, Helmont, Count Trevisan, Valentinus, Quercetan, and those of his Art, whose persons were noble, whose learning not contemptible, and who wrote not their placits, but their experiences; not what they thought, but what they had done, and could do. Is a negation to be accounted as an oracle before a positive affirmation? Away with this madness! If you would desire a reason for the curableness of all diseases, I answer, the effect is to be the proof of the cause: I suppose you are so good Logicians as to know that cause and effect do mutually argue each other. If then all diseases in kind have been, are, and may be cured, than they are curable. The assumption is proved by testimonies sufficient, by experience, and no obscure grounds from the Scripture.   

CHAP. II. The insufficiency of vulgar Medicines is the cause why many Diseases are judged inourable.  
BY the Catalogue of incurable Diseases it may appear what and how many diseases there be which the Doctor confesseth are without the reach of his medicines and method. We shall take them at their word, who grant indeed that they cannot cure them, but that they are not therefore curable, that we have upon good ground denied.  
Now let us consider the efficacy of their method and medicines in other cases, which they do account curable, and examine what they do perform there.  
But first I shall add a word or two of serious reproof to them in reference to the former number of incurable maladies, in that they to me seem not a little culpable.  
If they would candidly wave the cure of such griefs, and deal ingenuously with the sick Patient, it were commendable in them as honesty, although they should much diminish their reputation thereby.  
But yet though they (I mean the ablest of the sect) do confess their unsufficiency to cure such and such maladies, yet this notwithstanding, if any through ignorance of their abilities come to them, in any such case, they will not turn him away, verifying therein the sordid saying of an unworthy Emperor, Dulcis odor lucri ex re qualibet.  
And yet for this they want no a shift, and a poor one too, Although say they were know not certainly to cure it, yet we know the causes of it, what breeds it, and what feeds it, these we cannot totally remove, but we can so diminish bad humours which is as fuel to it, that it shall not be so dangerous, nor so troublesome as else it would be, also we can apply remedies to abate Symptoms, and this Art will do.  
These are good words, which if they knew not how to give, it is pity but they had been turned to plough when they had been first sent to the School. But as good words alone will never satisfy a hungry belly, so will it less profit in so difficult a case.  
What our Doctors can do in abating the Symptoms of the Gout, the Stone, the Epilepsy, the Palsy, I desire to know and learn, nay in a less case than those mentioned, in the Quartan Fever.  
I confess, that in the time of misery the Patient oft times will admit of any help real or only promised, according to that old saying, A drowning man will catch at a straw. But the Doctor's ready affording to them their help and counsel when called, in such and other the like cases, and performing nothing in lieu of great fees, doth make them justly at last ridiculous, so that the name of a Doctor is as contemptible to many of the most vulgar, as a Pupper-player; and justly, for who sees not how sordidly in these cases he behaves himself? Let a poor man be taken Paralytical, or Epileptical, or Leprous, or with a Cancer, Lupus, or the like, they will very friendly advise them not to spend their money, for it is in vain; nay Hospitals are not to entertain such persons as being out of hope of cure; and yet if a great Hero be taken with any of the like cases, no Ravens will sly more greedily to carrion than they to him, in this acting very impudently and dishonestly.  
It is not my purpose here to descend to the particulars of diseases, this being only an Apology, I haing elsewhere largely insisted upon many diseases in particular, such to wit which are more common and truculent, which I did, that ingenious men which have not the happiness to attain to the greater arcanaes, may yet have a Succedaneum to them, which being of a more precise, nature, are to be used in some cases only, not so commonly, and universally in all.  
To return therefore to the thing proposed, namely to consider and take a view of the Doctor's performances in other cases which they count curable, namely Fevers, Fluxes, Pleurisies, etc.  
And first to begin with the Fever; is that I pray you certainly by you cured? No verily, nay the contrary. Truth, there are very great varieties of Fevers, some are diary, and of their own accord end in a fit for the most part, here perhaps the Doctor is called, and prescribes a ridiculous medicine with a severe diet, and the party recovers of the disease, which of its own accord would have ceased, or at most nature being holpen by a Sage or a Carduus posset, and sweat provoked thereby.  
The cause of these Fevers being a light error in the first digestion, and not affecting the spermatical membrane of the stomach with any malignant impression, is easily avoided by one, and that oft no tedious fit, and not rarely is expelled by vomit, and looseness, but most often by sweat.  
When the Doctor comes to such a Patient, finding him very ill at stomach, restless, and oft with much pain in the head, very thirsty, and with a thick pulse, he for the time appoints him some cooling Julip, and perhaps some simple Cordial, and by this means hindering nature's indication, the party who after a sound sweat would the next day be pretty well, is like a sea-sick man, though the rigour of the former day be abated yet he is untoward, with a dejected appetite, and somewhat Feverish; then the Doctor prescribes a purge, to carry away (as he saith) the peccant matter, and in a word handles the case so artificially, that he will make a fortnight's cure of it, sometimes twice as long.  
This than he accounts a great cure, and to make it the more esteemed, he will make it costly enough, the Apothecary's Bills oft times in such cases rising to five, sometimes to ten pounds, and the Doctor's Fees to as much, when as the disease at the first taking in hand was but a plain Diary, though before the Doctors making an end, it be by his rules of Art changed into a Synochus.  
Nor may this seem a false imputation, for I have known the like done where no Fever hath been before, yet the Doctor by his Art of preventing diseases, hath not only caused disease, but also promoted it so far, that by it all furture maladies have been certainly prevented, and the grave hath covered his error.  
A Gentleman of my acquaintance in London, some three years past, in the Autumn, was ask me what I would advise him for the purging of his body to prevent diseases, (malignant Fevers being then common) I demanded of him what moved him to desire Physic; he told me indeed he found no disorder in his body, but thought it were good to use Physic notwithstanding for prevention sake. I told him that Christ's rule therein was not to be contemned, viz. That the whole need not a Physician, but such who are sick; and advised him if he were well, to keep himself well; but he would needs take the advice of a Doctor, and some gentle thing to cleanse his body, hoping by it to be the less subject to the disease of the time.  
He advised with one, without exception of as great fame and note as any in London, who hath heaped up riches out of the ruins of several persons and families, and for doing it with a grace, hath with them gotten a name: he adviseth him to a gentle Purge, which being taken, wrought little or not at all; whereupon the next day finding himself little the better, the Doctor prescribed him a Purge somewhat stronger; for, said he, the humour is melancholic, and so not easily removed: this purge wrought throughly, so that at night he had little rest, and the next day was Feverish, which the Doctor handled so well, that in ten days he rid him both of his Fever and his life.  
Another Doctor of no less note, about two years since, came to a Gentlewoman of good quality, who had formerly been his Patient, and was at that time in good health, only desirous for prevention sake to purge, which he directed her to do, prescribing a Purge, which working not at all, he advised another of greater force; this wrought about 16 or 20 stools, and in the night began to work afresh, nor ceased (the Doctor's skill notwithstanding) till in three dales it fully cured her of all infirmities present and to come. No marvel then since they are so dextrous in causing diseases where none were, and managing them till by them is made an end of all worldly miseries, if they being called to a diary can articially turn it into a Synochus, according to the Adagy, Facilius inventis additur, quam nova inveniuntur.  
If I were minded here to insist on instances, I might spend more time than this Apology will admit; I shall therefore pass on to the matter in hand, namely that the Doctor with all his medicaments which the Apothecary's shops afford, and his so much adored method to boot, is not confident of the cure of any one disease, nor can he assure his Patient thereof.  
So than if there be any accidental distemper befallen a strong man, or woman, there he will tamper like a tinker, who seldom mends a hole till he makes it twice or thrice as big, that so he may account so many the more nails; so the Doctor will not spare to play booty between Nature and the disease, till it be aggravated to what height it is possible for nature to bear, and then he withdraws his hand, and expects the Critical day, to wit, to see what end nature will make, in the mean time to the disturbance of her as much as he can, he forbids all meat and drink but his cookery, every day peeping in the urinal, and feeling the pulse, and prescribing this or that slop for a Cordial; if the Patient die, than he takes himself excused, for he proceeded according to the Rules of Art, if he recover (as God in mercy doth recover many, though far less than otherwise through the Doctor's help) than he reckons this for a cure, and prides himself herein, whose folly we shall discover fully to the Impartial Reader.  
'Tis a shameful excuse that Doctors usually make when many die under their hands, that they proceed according to the Rules of Art, if this Art be worse than the Art of a Tinker or a Cobbler: For let any of these be called to do any job of work that is in their Trade, they will tell you strait, if or no it be to be done, and undertaking will perform it, only the Doctor if called to a sick patient, will in lieu of a large Fee tell you what the disease is (as lest what comes into his mind at the time, which he thinks will satisfy an ignorant patient) and what is this? The sick man needs a Physician, not a witness of his misery. Well, ask him concerning the cure, he will tell you that he can promise nothing, for the blessing is only in God's hand, but he will do his endeavour, A religious Answer, and as he will garnish it, to the vulgar specious, but it is is but a vizard to hide a grievous imposture.  
For as our life, so all our actions are in the hand of God; 'tis he that buildeth the house, else in vain is the work of the workman. the husbandman's breaking up his ground, sowing his seed, and managing his ground: even this saith the Prophet) is of the Lord; He teacheth him, and helpeth him, else he could do nothing. So in God we live, move, and have our being: and when we speak of ordinary natural things, to be so cautious in speaking as not to promise any thing without mentioning God, is not discommendable, burr rhw contrary; yet as it may be use, or rather misused, this may seem not only ridiculous, but in a manner an affected taking God's name in vain: as for instance, if a man being desired to make a garment, should promise not absolutely, but with proviso, if God permit, and give life, it is Christianlike; but if he desire God's blessing as to the effect, the causes being granted, that is ridiculous; as if he should say, I cannot promise to make you a garment, but I will use all the skill I have and my endeavours, but it is in God's hand whether it shall become a garment or no. So of a servant should be bidden to kindle a fire, should say he could not promise to do that, but he would do his endeavour, but God's blessing must give the success; how ridiculous were this? but much more if for fuel he should take stones, and for fire something of a different nature, and excuse himself, as having done what was on his part but God's blessing not concurring, the effect did not succeed according to desire.  
Not unlike is it in this case: a Doctor is called to a Patient taken with a Fever, and first order him to be let blood, then purged either upward or downward, or both ways; the disease yet increasing he gives his cooling Julips, pectoral Electualries, Conserves and Syrups, withal he prescribes Clysters, or Suppositers, Lotions for the mouth, and such fooleries; if notwithstanding the disease continue, and grow more violent, he than expects the crisis of Nature, only he will perhaps apply pigeons or the like to the feet, or vesicate the external members for revulsion sake, and yet if the Patient die, he holds himself excused, as having followed the rules of Art, and done what was to be done, only the success, as he said, being in God's hand, he therefore could not help it, if God did not see good to make the medicines applied, effectual for the man's recovery.  
But as it is a sad thing that the grace of God pretended, should be used as a pander unto wantonness, so it is no less hateful, that the providence of God should be misapplied as a cover-slut of idleness, ignorance, and unconscionableness: for who knows not that our life is so in God's hand, as it is ordinarily preserved ro lost by the use or want of things proper thereto? even hunger if self would be certainly mortal, if not appeased by meat appropriated thereto by the appointment of God. And if stones were used for food, no man would doubt to impute death in that case to the want of food, as the immediate cause subordinate to the providence of God: so is it in this case. And in truth God can, but rarely doth work miracles; a man rarely is sarved to death amidst variety of victuals, nor pined for thirst where drink is plenty, much lest where he both may, and doth eat and drink at pleasure. So then as to the starving of a man is required want of meat & drink, or either of them, so to the perishing of a man under a Fever is required the defect of a true medicine, or want foe timely application.  
It is not every ridiculous slop that is a Medicine, nor any promiscuous care of the sick that is the true. Art of cure; that is a Medicine indeed, and the Art of cure indeed, which hath a power to perform what the Physician promiseth, or the Patient expecteth. Sothen the Art and Medicines which are required for cure, and not for pretence, are to be related unto actual recovery as a sufficient cause to the effect, which is certainly effectual.  
'Tis as natural and certain for a right Medicine to cure a disease, as it is for fire to inflame combustible things, for the Sun to give light, for water to quench fire, and the contrary would be supernatural, yea I am bold to affirm, that it would be as strange for a true Medicine rightly applied to miss the cure of a natural disease, as for the flame not to consume a conbustible object.  
So that for Doctors to pretend that they use the means, and that according to the reles of Art, but God's blessing not concurring, the effect did not answer expectation; is as much as if they should say, that God to render their labour and care frustrate, doth work miracles daily, in denying the natural effect to an adequate cause.  
And if so, they may justly fear themselves to be highly out of God's favour, if he will cross and pervert the ordinary course of nature, and that daily and commonly to frustrate their endeavours; or else they must confess the truth as it is namely, that their method and medicines are not to be esteemed as an adequate cause to the effect of cure of diseases; and than what is their Art, but a shalmeful imposture and cheat of the world?  
I Would gladly any of the Galenical Tribe would salve this Argument, by resolving the world to what diseases their Art, Method, and Medicaments, are adequated causes in respect of cure and reference to recovery, if to any, then in such diseases they may as confidently warrant the effect, as a Gunner to fire a Gun that is charged with good powder, and he with a lighted linstock in his hand; nor is it presumption in the one more than in the other, but alas is it not evident, that if a Doctor be called to a sick man, though at the beginning of the disease, and in his full strength, yet he can promise nothing but to do his endeavour, as the man doth who according to the man doth who according to the Proverb, thresheth in his cloak? whence it appears, that when ever any one recovers he doth it only through Nature's benignity, and not by any art of the Doctor, who could not warrant the cure, much less how soon it would be effected.  
Fie on that Art, which alone of all Arts in the world can not, dare not, will not warrant to perform what it undertakes, when as the most hazarbable Art of all Agriculture, and the Mariner's Art, are usually warranted, yet we know that the winds which are the directors and accomplishers under God of the Mariner's design, blow where they list, rarely trade, and the crop of the husbandman (if the early and latter rains do but fail, either impaired, or else quite frustrated, yet both one and the other are warranted by the undertakers, on penalty of loss of all their labour and cost, at the least; and oft times a voyage by Sea is warranted by Merchants for a small inconsiderable gain to be paid to them at adventure, in lieu of which they will repay the whole if lost, only the Doctor is of another mind, for he will be paid at adventure, nor will he warrant any thing in lieu of his payment, but to do his endeavour, which is a ridiculous cheat of the sick, both of their money and lives.  
If a Tailor when cloth is brought him, should demand, pay at a venture, and yet not promise to perform his work, but only to do his endeavour, even the Doctor himself would think him as well deserving his wages, as they in Lubberland deserve twelve pence by the day for sleeping, but especially if such a Tailor should spoil the cloth so brought him by cutting it into shreds, in stead of making it into a garment, and do thus ten times for once making a garment, and yet exact his pay how like a knave would his acting be and yet how like a Doctor, who never doth otherwise.  
chose a Son of Art, he confidently undertaketh a disease and as certainly performs what he undertaketh; he comes armed with powerful Medicaments, and not with a simple impotent method, which are as effectual to the person that is sick for his recovery, as water would be for the quenching of fire; not that he attempts any thing without the blessing of God, for he acknowledgeth it a great mercy of him, first to have provided such Medicines in Nature for such maladies, and secondly, in revealing them to him for the help of mankind: and lastly, in bringing him to those who find help by him, for otherwise where God intends a disease shall be fatal to any, he withholds the means from him, either totally, or so long till it be too late to recover him.  
For although the consequent which is drawn from the cause to the effect be ceitain and undeniable, yet the cause amy acidentally be trustrated of its effect, by accident, yet so that the cause doth not cease to be a cause notwithstanding. I might instance in all generations, which by accident may be hindered: the fire may not burn what is combustible, if by accident that be made too wet; so water will not quench fire, if the quantity be too little; so a man cannot be cured by a medicine, if already death be possessed of the principal parts, or if the party be not sensible and so will not take it, otherwise it cannot be but that a medicine indeed must work its effect, also it is no Medicine.  
But here it will not be amiss to answer a cavil, I doubt not but some adversaries will object to me as of old was objectd to Paracelsus: Do you cure all? Do none die of your Patients? To these I shall answer, that indeed all do not recover, and yet the truth of what I say nothing infringed; for against all discases there is a remedy, but against death none, that only is out of the reach of all medicines. Now if God hath numbered a man's days, and finished them, it is not to be objected to the disgrace of a Medicine, that it cannot prevail against the irrecoverable decree.  
If that were all that were to be objected against the Galenists method and practice, we should never find fault with them; for it is appointed to all men once to die, and all our days are numbered, every man is not to live ad aetatem decrepitam.  
But with all this we say, that thought our Medicines cannot triumph over death; yet against the miseries of life. They will prevail over the disease even there where recovery of life is impossible: and therefore a true febrifuge will refresh, abate Symptoms, compose, and bring to quiet, even there where the seat of life is possessed by death, which is a (levamen) thought not a (Restanratio).  
Sometimes the stroke of death deludes with the face of a disease, at least showing some of the common usual symptoms of a Fever, not easily to be discerned, and that because it is as we say (preter spem) Not hoped for, and so not so easily believed according to the Adagy, 
(Facile speramus quae fieri volumus,  
facilius quod speramus credimus).   
And so on the other hand what a man would not have, he is not apt to believe. Add to this the commiseration we have to those that are afflicted and in sickness, which would make us desire to be instrumental in any thing which is for their recovery. And lastly, if a man do doubt the worst, yet it is not good to affright the Patient with his jealousies, which leave a deep impression on his spirit, and make the hope (if any were) oft times desperate. To conclude, as nothing is without a cause, and therefore diseases are curable because Medicines are endowed by God with such a virtue, so that some particular diseases are excepted from the rule of the generals there are particular causes, of which it is most true, Faelix qui poterit rerum dignoscere causas.  
Yet a Son of Art by his Medicines is able to cure what is curable, (which all diseases are in their kind) though sometimes the disease being heightened almost to its utmost period before he is called, so that death having conquered the chief places, will not accep of any truce; sometimes the party is struck with death's stroke at first, which causing a commotion of the Archaeus, disdaining to be so overmastered by its adversary, doth appear like unto an ordinary acute disease, yet without possibility of cure, unless by his power who can raise the dead; sometimes the patient hath undergone so much of the Galenical Tribes methodical Butchery, that he hath not strength left to help the Physicians Medicines, nature having been so exhausted, that for want of strength it faints under its load; nor hath it strength sufficient left to cowork with the Medicine, and sometimes the defect of the highest Arcana, which every true son of Art cannot command, doth make many hereditary diseases, and some chronical, which are raised to a more than usual height, to be out of his Medicaments reach, which otherwise would be cured by a powerful Arcanum.  
And here is the goodness of the most High, that no man can truly boast himself to be a real son of Art, but he hath at command Medicines to cure the most common and truculent diseases, as for instance, Fevers, Pleurisies, Flixes of all sort, Agues of all sort, small Pox and Measles which are indeed but a branch of Fevers, Calentures, also which belong to the same head, the Jaundice, headaches, Tooth-aches, with all running pains, Hypochondrical Colicks, affections of the Mother, and obstructions of all sorts causing indigestion, Palpitations, Syncopes, Convulsions, Vertigoes, etc. which a true son of art can confidently undertake and cure: and though some are past recovery of life as is before said, yet even to such his Medicaments will be effectual for ease and comfort, and abating of raging Symptoms, which is an effect not to be despised, where more cannot be attained.  
That therefore may well and truly be account a Febrisuge, which ordinarily, speedily and powerfully cures Fevers of all sorts, at first or second dose oft times, but never exceeds four days in continual Fevers, if administered in the beginning, and Agues oft at one fit, never misseth in three or four at most, perfectly to cure: and although some Fevers which have been neglected too long ere remedy be sought, do miscarry, yet of such not one of five, of those that are taken in time not one in a hundred, which doth not disprove the virtue or efficary of the medicine.  
I know what will be said in calumny against me, though not in answer to me, namely, that I am an Empiric, and by an Empiric they usually would have understood, one who practiseth by fortuirous receipts, without the knowledge of the cause of the disease, or nature of what he administers, and therefore shoots his shafts at random.  
This hath been an old reproach of Paracelsus, Helmont, Quercetan, and all Chemical Physicians, and therefore I shall not wonder if it be cast upon me. But as a worthy friend of mine, when a great Doctor of the Galenical Tribe, very passionately reproached me to him as an Empiric, and Mountebank, asked him the difference between such a one and a dubbed Doctor? The Galenist answered, the one shot at random, the other wrought according to Art and Method: to which my friend replied that to his knowledge I cured not only speedily, but certainly, and constantly, those diseases (namely Agues) which the other Doctors always failed in curing, now if this were the difference between an Empiric and a Colleague of the College, that the first at random (as he objected) never or very seldom miss, but such as himself by Art never or very seldom hit the cure, he had rather have an Empirical certain constant and safe cure, than an artificial missing of the same.  
It is known to the most vulgar and ignorant, that not only Chronical diseases are out of the Doctor's reach, but all acute diseases also, which nature doth not of his own accord cure, which may appear by the effect; How many Fevers do they cure? certainly none, if we judge that for a cure which is indeed so to be judged, where the Crisis is prevented by the efficacy of the Medicine; but how many in a year outlive the Crisis many days through the strength of Nature, and yet die merely through the Doctors taking part against nature by phlebotomy, purging, etc. who is hited by the patient to oppose the disease, against which their Medicines are as effectual as the Priest's holy-water is against the Devil, or the ringing of Bells, and mumbling a Paternoster on their heads; to both of whom I may say that of the Satirist, 
Ah pecus insipidum, unllo non scommate dignum!  
Siccine vos decuit fieriludtbria vulgi?   
I have oft seriously wondered how it should come to pass that these silly Jugglers should so long shuffle out, since there is scarce one in the whole Nation that ever made use of them, who in health hath not a flout ready in his bag to throw in a Galenists dish, and yet in sickness they deify in a manner those very men whom in health they scorned: and I cannot but ascribe it to the justice and wisdom of God, who is pouring forth his plagues all the world over (I mean among Christians) by which the third part of the world shall perish, and I think in my conscience, that few less perish by the Doctor's craft. 'Tis a sad consideration, that Christians only swarm with these Caterpillars, the Heathens not knowing, nor owning nor following their method; witness the Turks, Moors, etc. And then began it to grow to this head of esteem, when the apostasy of Christians provoked God to the pouring forth of his plagues, of which the most truculent of all, is the Doctors Art. The sword and all diseases put together destroy not so many as they, namely such as by Nature's strength would recover, but are destroyed by the Doctors Art. Without these the Romans flourished 500 years, nor found any want of them. Now Italy and Rome swarms with them, and never did diseases reign there as now; and of all places where are the yearly burials comparable to those places where Doctors are most numerous? How do they swarm in London? and yet not a year in which many thousands die not of curable diseases. 'Tis sad it should be so, and yet who sees it not? Let a disease be but epidemical, the Doctor calls it a new disease, although no other than an epidemical Fever, and here he is the byword of every water-bearer. In Agues, especially Autumnal and popular, who more ridiculous, and yet the people though they see and know this, nevertheless submit to them, and adore them in necessity, to the cheating them of their money, and the loss of their lives.  
By all which it is most most evident that their Medicines are but ridiculous, so named, a medendo, as Lucus a lucendo (quod minimè medeantur) which may scarcely pass as metaphors to true Medicines, nor can any good be predicated of them without an Irony.  
If we should take a particular survey of all their Medicines, we shall find them all partly ridiculous, and partly desperate, universally answering to their denomination; as the rude painters draughts of old did the things they represented, under which if it were not written, this is a Dog, this is a Cow, this is a Stag, this a Man, this a Cock, etc. no man by the draught could tell what the picture represented; so if those were not called Medicines, a man should never by the effect know that they were so. First, are their cathartics and Emetics, next their Diaphoreticks, than their Diuretics, than their Carminatives, and next their Cordials, which are either Hypnotick, or Pectoral, or Bezoardical, or cooling. These are indeed magnificent names, let the things be what they will. And here I cannot but take notice of their artificial imposition of names, in that they call their laxative Medicines which are of milder operation Lenitives, those of stronger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cathartics, which is usually rendered in other tongues, verbatim, purgatio in Latin, a purge in English, as of old the Romans called an enemy Peregrinus, that is, a stranger, Urbanitate seu lenitate nominis rei atrocitatem sive odium mitigante, as Cicero hath it, so they, by sugared denominations would hide the malignity of the things so denominated, according to the Adagy, A man that hath a bad name is half hanged, & on the contrary he that hath a good name may lie a bed till noon, intimating the sevity of the vulgar, who will easily be induced to embrace a promising name, both for name and thing also.  
Now of this fort some work precisely one way, others work both ways, both upward and downward; of the latter sort are, Elaterium Cambogia, otherwise called Gurta, Gummi, Cen●●●n, Housleck, and many others; of the first sort, are Rhubarb. Scammony, Colocynthis, Jalapium, etc.  
Vomitories, because they hear but ill in English, they likewise call by a Greek name Emetics, which the common sort not so well understanding, do think that in the name some reverend mystery is contained; and truly so there is, for as a Thief, or Seminary (with us) to avoid taking, hath a new name for a refuge, so these having deserved but ill under the name of Vomits, be changed into Emetics, and will get entertainment under that name, which would be abhorred under their own denomination.  
So that if a Patient say, Oh good Doctor give me not a Vomit, for such a time I took one which had night killed me; no saith he strait, I will only give you an Emetic, but not a Vomit: if the party reply, And what do you call an Emetic? saith not a Vomit: if the party reply, And what do you call an Emetic? saith he, a Medicine that worketh very gently, perhaps once or twice if need be, and thus the Patient accepts of an Emetic who abhorred a Vomit.  
And the like cause gave Scammony, Colocynthida and Combogia, the surnames of Diagridium, Alahandal, and Gutta Gummi, as having by their churlishness deserved ill so often, that they are ashamed of them. So Succus cucumeris agrestis, is surnamed Elaterium.  
But to leave the names, and come to the thing, what are all these Medicaments but poisons? if any be desirous to make experiment, let it be on himself first or none, let him I say but treble the Doctors Dose to himself, and I dare almost warrant him death.  
But you will say they are corrected by the Apothecary's Art according to the Doctor's prescription, if so, let the effect speak.  
The wild cucumber is to be sliced with a bone knife when green, and the juice to be received in a clean platter, which precipitates a light sedimen, this is to be severed from the other juice by decantation and dried, which is their Eleaterium, and is then fit to enter their compositions. Can any thing be more ridiculous? in the juice indeed is the whole virtue or Crasis, and the most eminent in that part which stills out of itself from the Apple being cut in slices by degrees over a dish, so far they are right: so Opium is the best which distils out from the escape of the Poppy so wounded, and may resemble the blood of the vegetable.  
But why the juice when clarified (by precipitating the powder that is light and feculent) should be cast away, and the dregs (themselves call it a fecula) be only saved, I see no reason, but because the true sincere juice would be too strong, a gallant correction. So Hellebore, Hyoscyam, Aconitum, and all may be corrected, if being stamped green, and strained, and then filtered, that only be saved which remains behind in the filtering bag, or it dry, macerated by decoction, and then strained and filtered, and the light fecula saved. The gross apple is rejected, as being too gross a feces, the subtle juice also, as being too efficacious a poison, only the light, fecula (which being not washed retains a little of the virtue of the juice) is saved, and it is a proper corrected Medicine for a Galenist, and yet of this half a scruple would be as effectual as a twopenny halter.  
But why sliced with a bone knife? It is a good proviso for the Apothecary's Wife, and younger Apprentice, the one a weak woman, the other a knavish boy, very apt both to cut their fingers, and the Doctor not knowing what work the juice of these Cucumbers would make in a cut finger, provides for them as a nurse for a child with a bone knife. So Colocyntida is corrected by hanging two years or three in the air on a string. If loss of virtue may be called correction, I am sure Tobacco that is of as strong a composition as Colocyntida, by the same Art may may be corrected fitly for the dunghill, which before was of value; so Colocyntida, Briony, Hellebore, Asarum Roots, Aconitum, Aaron, etc. by this Art become fit drugs for a Galenist, because scarce fit for aught else but the dunghill.  
As for the confection of poisons in Receipts, because many simple people believe, that this composition of the Apothecaries by the Doctor's direction is a correction of venoms, so as to alter their name and nature into medicine, it is a mere deceit; for they only compound them with honey or sugar, and confound them with other things in such a proportion, that a dose shall contain of the poison a less quantity than may prove mortal, which they might as well administer alone, nor with so much pains confound those things in composition which are of themselves of little or no virtue.  
Thus Opium is confounded with a many Simples into a ridiculous Laudanum, of which let be given as much as doth contain 6 grains of the Opium, and see if the effect be not the same or worse then if so much crude Opium were given. These tricks than are but toys barely to confound Simples by beating them together with honey or sugar, into an Electuary or a Consection, without previous preparation and separation of the good from the bad.  
Medicine is a serious, and hidden thing, I had almost said sacred, nor doth it come to the knowledge of any, but by the special gift of the most high. It is he that hath created the Physician and hath set him up to be honoured for necessity sake. Nor is it to be thought that the abstruse mysteries of this Art lie prostituted in every Apothecary's shop, according to the Adagy, Vix gemmae in trivio.  
Those who were the first Heroes of this Art, did hide the secrets of it so from the conusance of the vulgar, that they had a Divinity ascribed unto themselves in reference to their hidden and secret skill; only Galen to get a name, made a great noise about the world, taking upon him to unveil Medicine, and expose her naked to the eye of the most unworthily sordid, covetous practitioner of the Art: but as he who did but dare to gaze upon Diana naked, was crowned with horns, and made a prey unto his dogs; so he who assayed such violence to this chaste and most retired Nymph, is worthily rewarded with Midas purchase, viz. a pair of Ass' ears.  
Those who know and see, how studiously any of their own sect doth hide any one Receipt or Medicine which the find singular, so that many of them have never revealed it dying, who would imagine them to be such Animals, that whatever they read they should strait believe (provided the Author have but had the luck to die famous) and straightway to draw it into their Dispensatory, to be put in practice by the Apothecary. As though many who do write, (aiming at pomp and applause) do not write merely conjectures which they account rational.  
Add to this Nature's simplicity, which doth that with one or two things duly prepared and applied, which would not be done by all the Doctors pompous receipts, which by hap some or other lighting of either by conference with some good old woman, or having by success found the reality of the thing, which the Doctor willing to advance by his method of extracting, candying, or conserving, or compounding; he finds it to answer his expectation worse in composition, then in its simplicity, with a due preparation, which therefore he keeps to himself as a secret, and perhaps gets much credit by it, (for that is the Doctor's craft, that what a good old woman shall do by nature's simplicity, shall be judged not worth thanks, yet the same done by him shall be enhanced within a degree of a miracle) two or three such trivial experiments, yet more effectual than the ordinary slops perhaps he accounts his mystery, which he will not discover, till at last dying he is won to impart them to the world, which he knowing to be so simple, that if told sincerely, would be received with this of the Poet, Spectatum admissi risum teneatis amici?  
He therefore garnishes out the naked simple truth with addition of many things, which he hopes or thinks will be but as herb John in Pottage, of which some by reason of their dearness, some for the hardness of procurement may raise a reverend esteem of that secret so much esteemed in his life, and which he fears (if nakedly declared) would be contemptible after death: and thus what to him was effectual, being by his direction clogged and perverted with a fortuitous medley, becomes frustrate; hence it is that so many things which were famous to the Inventor, are at this day but contemptible slops.  
Thus the Countess of Kent's Powder is since her death brought into usual receipts, which I rather suppose is a spurious Receipt forged by others, then left by her; yet in that she wanted not her costly additions, which added to the price, but diminished the virtue of the Simples: the like may be said of Gascoines Powder, which is by some accounted the ground of the other.  
But what I particularise these things for I do to this end, that it may appear how sottishly Doctors take for granted what ever they read in a book written by any man who was famous in his life, which must needs be believed, and taken thus on credit, is so transmitted unto the Apothecaries to be accordingly prepared, when as their secrets which they so esteemed, they concealed in their life what they could, and might have many reasons not to leave candidly written after death. Partly lest the naked simplicity of them should bring them into contempt, but it may be chiefly because perhaps to some friends under colour of friendship they have enviously given wrong Receipts, which they must not alter at death lest they should brand themselves with a black note of infamy by so doing, or for other reasons, which it is not my design to reckon up or to endeavour to conjecture; only the grand reason I doubt not, is because when a Doctor gets such a secret, how simple soever it be, he values it to the Patient richer than if made of Gold and Gems, which therefore when ever published to the world, must have some costly additions, to make his price seem conscionable, lest after his death by his own confession, all that ever have used his Medicines should judge him an unconscionable cheat, and so posterity falsely attributed the singularity of the virtue of the Medicine to the most costly ingredients, come at last to leave out or neglect at least the due care and choice of the most effectual ingredient.  
Not that I do judge, or think, or contend for, that a Physician is to sell his Medicines at the rate they cost him, allowing such or such gain for his pains as a Merchant or Shopkeeper takes. No verily, for first Medicines are not every man's money, the whole need them not, and for their own use (so long as healthy) would not value that at twenty pence which might cost twenty pound. The sick only needs them, and to such they are precious, if effectual and applied in season. As than I do not value Ambergris the less, because it is oft found by chance, and seldom costs the finder more than his pains to take it up, (the like may be said of Gems in their first finding) so I do not value a Medicine by what it costs, but by what it will do, and according to the party to whom it is applied. As then a poor man's credit is as dear to him as rich man's, yet a defamation which to one may not be valued at six pence, may to another be valued at six hundred pound; so a Medicine which will cure both rich and poor, though given to the poor for nothing, yet doth not argue that it cost the maker of it nothing; and though the making of it cost not above five shillings, yet this doth not hinder but it may be valued to a rich man at five pound, if it really do him more advantage than perhaps he would be without for five hundred pound.  
A Physician than is bound only to the rules of true Charity, and being given of God to help and relieve the lives of many that are endangered, he may, and that piously, so take of the rich, as to be able to help the poor freely, and yet as cordially and as truly affording to them his best help and remedies, for nothing, as he doth to the rich for a reward.  
Yet is it not fit that any reward should be accounted due where the disease is not cured; for the Patient doth not want a Doctor for to tell him a tale of his disease, nor yet to pray God for his recovery, but to administer to his disease, what may be effectual: a Sailor though he take never so much pains, yet is not paid that performs not his voyage; yea and all callings whatever are paid for their pains, only with proviso, that they do what they undertake; only a Doctor is paid for his pains though never so little to the purpose, which is unconscionable; I confess that if the Patient find him to be careful and diligent he may order him some reward for his good will where he wanted in skill, but this the Doctor cannot challenge. The Doctor on the Patient's trial (where his remedy is frustraneous) learns (if he be honest) not too confidently to trust that Medicine in that case again; but what gets the Patient but only his labour for his pains in taking it? and this hurt at the least, that so much time is lost and his cure never the nearer (if not the farther off by the diseases having had so long the more time on him) for which it is most unreasonable, that he should be accounted in the Doctor's debt.  
I must ingenuously confess, that as I always reckoned a Doctors. Art not to be bound to the ordinary rules of merchandise, because it respected the lives of men not to be bought or sold for money, so I could not but always judge it unreasonable for a reward to be there demanded where no good is done: for the Art of Medicine is a mystery in which the common people have no skill, and when they are ill they want not a Doctor for his reverend looks, nor do they desire any thing promiscuously for a Medicine, much less any dear thing, but only what may be good for the disease, If they knew a thing were not good for their malady, or that it were appointed only at a wild random, they would be loath to buy it for themselves, though they might have it for half the worth of it, much less would they give ten times the price for it that the Apothecary gives for it at first hand, which is the usual profit which some Apothecaries (on my knowledge) make of some, nay many of their stops).  
Are they the fathers of the sick? And do they when the child wants and asks bread, give a stone; when fish, a serpent; and over & besides sell these preposterous intrusions at ten, nay oft at twenty times the rate they are worth? The God of mercy deliver all honest men from the hands of such devouring Caterpillars!  
When I first gave myself to Medicinal practice, I confess I was ashamed to ask a price for a Medicine I had not tried, however commended by Authors. I knew it either must answer the patient's expectation or no. If so, it than deserved a gratuity above its price; if not, the Patient could not in conscience be charged for that, which might have been equalled, if not excelled, by the advice of some old wife gratis. My usual word then to them was, that they should prove the effect in the first place, and then as the operation did succeed to be thankful.  
And I must protest, that mine ears were soon dulled with the usual palinode of, It did me no good, notwithstanding all the promises of Authors, and their method of cheating, their allowed Dispensatories.  
So that I was (as Helmont formerly) almost quite out of conceit of the Art of Medicine, accounting it and judging it to be but a cruel cheat, but at last I found that God had reserved to himself a number who had not bowed the knee to the Baal of profit, covetousness, idleness, and ambition, whom therefore I seriously studied, and gave myself in imitation of them to the studious search of Nature.  
At last God was pleased so to bless my studies, and hear my prayers, as to grant me the true keys of Chemical preparations, who gives to whom he pleaseth, and withholds where he listeth, to him be glory for ever.  
Then I could not but contemn the usual vulgar preparations, as being grossly foolish, their compositions ridiculous, their corrections Ironical, in a word, the whole Art of vulgar Medicine, I found to be as if it had been invented by some Timon, or Misanthropos, on purpose to the destruction of Mankind.  
They who desire to read more particularly concerning the folly and futility of vulgar Medicaments, I recommend them to the noble Helmont his Pharmacopolium ac Dispensatorium modernum, where this subject is handled ad nauseam usque. I shall not enlarge hereon, lest I should seem but to echo to him, whom my intent is only to defend and vindicate.  
This I shall only say, that it is an unworthy thing that a Doctor should administer things which he knows not by sight, and yet bless himself that he hath the knowledge of them, when what ever he knoweth of them it is but upon credit by reading, the Author perhaps being a Grecian, Italian, Frenchman, or Spaniard, and yet he as confidently applying his direction to men in England (where both Simples and constitutions of men are notably altered) as if no difference at all between place and persons were.  
'Tis an abuse likewise worthy the most biting and sharpest satire, that a Doctor should undertake the cure of lives, and yet commit the preparation of Medicaments to an Apothecary, and he to his Apprentice, not considering into what hazards they cast, and in what dangers they involve the Patient by this course; for who is so stupid as to think, that it is the Doctor's name that will scare a disease into conformity? no verily it must be the Medicine that must effect the cure, in the preparation of which consists the greatest secret, and in it a small neglect is of fatal consequence: now what can be expected from an Apothecary, whose skill for the most part is no more than what an apprenticeship hath gotten him, it is to me I confess ingenuously a thing of serious consideration. This I know, that the care of preparation ought not to be lightly set by; yet what Mechanist is there, who prepares venal drugs, that can be confided in, but that he will either buy the cheapest and most rascal ingredients, or substitute quid pro quo, with a thousand deceits, besides the neglect of his apprentice, to whom in the conclusion, the care of the preparation is committed.  
Thus I have not very largely, yet I hope fully Apologized for the Art of Pyrotechny: and supposing a Galenist for Moderator, I conceive that I hear him discharging me with a [Satisfecisti officio tuo] supposing an unprejudiced and judicious Reader, me thinks I hear him desiring after this Apology, a discovery of such Medicaments, which may actually convince, and maintain, what is here argumentally proved and asserted. The desire to me seems reasonable, and my spirit to answer the same is much inclined, which God willing shall be performed in an ensuing Discourse, which shall fully and faithfully discover the more secret preparations of Medicinal Arcana's with their true keys, in which I shall be so candid as to leave nothing undisclosed which a Son of Art may desire, yet so as not to transgress the laws of Nature, and to prostitute her mysterious and secret operations to the eye of every Reader, but premising studious search and diligent inquiry, I shall be a faithful guide to such as by God are elected hereunto, but to the rest I shall be obscure enough.   

CHAP. III. A description of the true method of Medicine, and a discovery of such Medicaments as may evince the possessor of them to be a Physician created of God and not of the Schools.  
HAving in the two foregoing Chapters, on good grounds rejected the vulgar way of Medicine, and convinced it (notwithstanding the brags of our Goose-quill Doctors concerning it) to be insufficient and dangerous, intended against (instead of the disease) the life of the patient, in its Purgatives, Phlebotomy, Vesications, Scarifications, Fontinell's, and starving Julips, and barley Broths, under the pretence of cooling the Body, and giving but ridiculous hope of cure in its Dietical prescriptions and Cordials so called, made of costly things ridiculously blended together, their Clysters, Conserves, Syrups, Lochsana's, distilled waters, etc. which is so notorious as to become a Proverb to the vulgar all the world over, although this foolish method be embraced and hugged by our Methodists (as they call themselves, or more truly, Goosquil Pisse-prophets) who by long juggling have gotten reputation, which they have improved to what height is possible for the getting of money, without regard to either Religion, conscience, or honesty.  
It will now be convenient to come to the discovery of true Medicaments, which may perform that for the cure of those diseases to which man's frail nature is subject, which notwithstanding the boasts of the Galenical Tribe they could never perform, and yet to see how craftily they have imposed for mnny ages upon the credulous world, (not in trifles, but in great and vast sums of money, and their lives oft times to boot) would amaze any judicious observer of the same.  
Yea so confident are they in this their Art of juggling, as to glory therein, as in a notably deserving atchlevement: insomuch that a Gentleman of my acquaintance, of accomplished learning, and of so much conscience therewith, that he hath for nigh sixteen years through great difficulties, lived in defiance of the vulgar way of practice, to the purchasing of the ill will and reproach of all or most of his friends, and consequently to the involving of himself in many pinching straits, which yet he cheerfully underwent, and undergoes, rather than to get a living by an Art, which he plainly discovered to be a frivolous cheat, though a cruel butchery to the sick; he then fearing the judgement to come, (although, without exception, a man of as able learning as the most cried up Goosquil Piss-prophet in London) refused utterly the practice of Medicine in the vulgar way, although for a livelihood, & although as absolutely accomplished for the practice of the same, as the ablest of them for learning, (and whom the deaths of two or three hundred men would have brought to the same experience with them) nor was he then a Master of nobler secrets, and therefore rather chose an absolute contemplative life, then to be employed in such a barbarous butcher like practice. This man one day happening to discourse with one of the Colleagues of our London College, whom he reported to me, that he found a vain empty bladder, puffed only with wind, and who besides his Hocus pocus Rhetoric applicable to his Art of juggling was a mere insipid nothing; their conference being concerning Astral Medicines, a thing so unknown to our reverend Doctor, that the name seemed to him to sound like the title of an Exorcism; he therefore able to say nothing to him either in way of opposition or for confutation, but that he neither knew nor believed any such thing; at last (lest he might seem able to say nothing to the purpose) concludes his discourse with this Rhodomontado, that he was able to get fifteen hundred pounds a year by his way of practice, tacitly quipping the other, in that he by his Astral Medicines (commended) was not able then to get one hundred pounds per annum. To whom his Gentleman by way of reply objected, But how many Patients do you cure for this money? was snapped up with a frowning check, as though that were an impertinent question to be demanded of him that could and did get money, which according to the Logic of that Tribe is to be the measure of men's attainments and abilities.  
And that it may not seem beyond belief, how so much money may be distilled our of men's purses in lieu of a smooth tale; the same Gentleman told me, that a Kinsman of his (an Alderman of this City, and his Lady) had both told him, the one by way of complaint, the other by way of boasting, that in short time his Apothecary's Bill came to three hundred pounds, (to whom this fifteen hundred pound Doctor had been and still is Physcian) and this in short time, and in the mean season no considerable distemper having taken either himself, or Lady, or any of his family: now by the Apothecary's Bills, few men but can judge shrewdly at the Doctor's Fees, & if he be not a verier idiot than many of his brethren, one of them three hundred pounds will come into his pocket, which his Bills well deserve for a trick that he both knows, and probably practiseth, to my knowledge some of his brethren do, and I know the trick likewise, and have hinted it elsewhere, and therefore shall leave it now.  
And we shall come to the true Art and method of Medicine, which although (through the ingrate fullness of the time and this Age to true discoveries of Nature) it prove not so lucriferous as the other, yet is it such an Art, which is followed with wealth sufficient for a Son of Art.  
True, the highest of a Son of Arts ambition and desire is, to be able to attend future searches, and in the mean while to live as becomes a Philosopher in mediocrity, (not superfluity) and this without distraction: whereas a Goosquil Doctor, (accounting himself only a fit companion for Ladies) must go arrayed in choice silk, plush, and velvet, with a Lady's hand, and his Coach to attend him, if he but stir our of doors, and therefore must have larger incomes to maintain this pomp.  
Yet I know that although I consume and spend whatever moneys I can borrow from my bare necessity, or at utmost my most absolute conveniency, in Furnaces, Coals, and Glasses, with the Bee making Hony, but not for myself, yet the experience, which through God's blessing this industry hath brought, doth and will bring me, will make my name live, when the names of hundreds, that bark and snarl at me, and load me with unworthy reproacher, shall lie buried in perpetual oblivion.  
Let not then any think to scare me with the Rhodomontado of our forementioned fifteen hundred: pound Doctor (per annum) for when both we: shall come to give up our accounts to the great Judge, I know it will not be objected there as a crime to me, that I cure in a year almost, (if not altogether) as many Patients that are poor gratis, as he hath for his fifteen hundred pounds; that to others that are rich, I give both Medicines and counsel, ask nothing till the cure is performed, and then by some put off with little, and by some with nothing, because my Medicaments are but little in quantity, and the cure (beyond expectation), speedily effected, and yet what ever I do get I lay out in future discoveries, and all to do good to an ungrateful generation: oft times running in debt for conveniencies, and necessaries, and sparing out of my belly to find out new experiments in Medicine; and yet for all this getting on one hand hatred & opposition, and on the other hand, contempt for performing cures so soon and cheap: yet I know that my reward will be a good name when I am gone, and from God hereafter, whereas they that expect no reward beyond their Fees, it is no marvel if they be so sordid in raking them out of even the bowels of their distressed clients, in lieu of which they give them only smooth and fallacious language, and yet are highly esteemed because they cheat them with a grace, and put a high price upon their butcheries. This! O this! cries them up for brave fellows, and makes them admired & adored by the simpler sort.  
And to say the truth, there is one thing which as ordered by them, and mude use of to their advantage, they blind the eyes of the common poople withal, and ascribe very much to themselves on that score: and that is in Fevers, which disease, dangerously threatening the life, being indeed mortal to very many, and sadly afflictive to all that are visited therewith, being accompanied with many sad and perplexing accidents, very grievous and troublesome to be undergone, as violent thirst, a tormenting heat and burning of the body causing restlessness, with pain or lightness in the head, an oppression at the stomach, with a dejected appetite, and a loathing of all meats, a disrelish both of meats and drinks, with many other troublesome and dangerous symptoms, rendering the life wearisome to the Patient, and in great hazard to the beholders.  
These Symptoms though not alike troublesome to each affected party, are scarce in the course of ordinary providence mortal to the third sick feverish man, since two in three Fevers, if wholly let alone, and the party attended only with carefulness, would after the Crisis, end usually in health, though accompanied with much debilitation; but because that this disease is not to be trusted, proving each year really mortal to many, by its exceeding troublesome symptoms threatens death unto all, and therefore (because experience hath taught the world for many Ages that there jam cure for diseases attainable by Art) each sick party taken ill in places where Doctors may be had, consulteth with them, in hope of cure, though in the Country Villages, with far greater success, they give parties that are taken ill, either a Rosemary, or a Carduus Posset, and so provoke sweat, yea and in Cities, the poorer sort, who cannot reach unto a Doctor's Fee use the same course, by which means many Fevers very violent in symptoms, thought not so deeply rooted, are speedily extinguished, but where the disease with this old wife's Medicine will not be abated nor cured, there the party, if possible, will make any shift, to get one of the more conscionable Doctors, that is one who being of less note and practise, will be content with less Fees, rather than not be employed, who going in the same road with his cried up Brethren, will be tampering with Cordials as the calleth them, and cooling Julips; by Phlebotomy, Vesications, Scarifications, Frications, or the like, till he make many Fevers prove mortal by his Art, which otherwise attended only with care to keep them from the cold, and giving orderly meats and drink in season, would be extinguished of their own accord after the Crisis, and those few Fevers, which by all these devices are not enraged even to death, nor yet by their cruel forbidding of Beer, and almost all drink, whereby the disease wastes the radical humidity for want of due moisture, yet are they made so dangerous that death is oft expected each hour, not only at the first crisis, but after, even to the twentieth, many times to the thirtieth day; during which time, the mouth being very foul, and oft sore, the tongue black, the breath nidorous, the visage representing rather a ghost then a man ordained to life; the Doctor is attendant (if a rich Patient) twice, at least once every day, and each time with an affected pensiveness appointing this or that Syrup, or Lotion, or Julip, or Cordial, or Lenitive, or what else his fantasy dictates, and in the pitch of extremity sliced Pigeons or Herrings are laid to the soles of the feet, and a precise diet commanded upon signs of mending: thus maugre the disease and the Doctor, through the good hand of God, and the benignity of nature, the party escapes death, yet scare able to go boldly abroad in two, three, or four months, and perhaps through this ordering in cure, for an epilogue of his Fever, contracts a Chronic disease, which leaves him not during life; this than is a cried up, and a very notable cure, for which perhaps the Doctors (if a rich man) many being called to consultation, share an hundred or two pounds of his money, and the Apothecary's Bill amounting to half as much.  
Of such a reputed cure as this (of which had they any grace, they ought to be as ashamed as a Schoolboy of playing the truant) they will boast much, and oppose themselves by way of contempt against any Artist, as never having any such cure.  
Truth, I grant that I never had any such cure, and am therefore bound to give eternal thanks to God, who hath chosen me to another, then that fordid, ungodly, unconscionable, butcherlike practice, by which I certainly, and safely, and speedily cure that disease, with the Pleurisy, and all Agues, even Quartan, and Autumnal, yea Hyemal, without blood-letting, or purging, without forbidding drink, nay allowing both strong Beer and Wine with moderation in Fevers of all sorts, in Agues and in Pleurisies, with small curiosity in ordering the diet, and yet my patients sound cured, without danger of relapse, often at a dose or two, most of all in three or four days; Pleurisies perfectly cured as soon; and Agues in one, two or three fits, in the spring and summer; and in the autumn or winter seldom exceeding five or six fits, and through God's blessing the cure never missing, unless the Patient prove unruly and not submit to, or fickle and so not abide in my directions.  
Yet can I confidently affirm and make good, that I yearly cure more Fevers, Agues, and Pleurisies, than any one in the Galenical way have in nigh twice the time; but my cures are too contemptible for the rich, Counsel and Medicine in almost two thirds of my cures scarce exceeding, sometimes not amounting to a Crown, not one in forty rising to above an Angel.  
For many hundreds know and can testify for me, that besides my own cures, many both in City and Country practise by my medicines, to the cure and relief of some thousands yearly, mine own practice in some years reaching to nigh two hundred Agues, as I can make appear, with many more Fevers, Pleurisies, Fluxes, and vomitings, of all which scarce five in a year not perfectly cured, and those only such who hearing of the sudden effect of my medicines, send for some of them, and without observing the difference of season of the year, expect the same speed in cure with others, and not finding the cure perfect, (although notably abated) are discouraged, and leave off, whose error herein is not to be charged upon the Medicine.  
Nor is it any thing to me of moment, or ought it to be to any judicious man, that Galenists rashly and impudently rail and cry out against Chemical Medicaments, and yet the most desperate of all in that Art preparable, they have ravished into their Apothecary's Shops, and have accepted, and do own them, as sworn servants to their method.  
Which charge if they deny, Turbith Minerale, Mercuirius dulcis, vitae, praecipitate several ways, Crocus metallorum, Antimonium Diaphoreticum, Stibium, etc. shall be summoned in, to give testimony to their very faces, which are medicines unfit for an honest man to use, all save Antimonium Diaphoreticum, which is a trifle, being so oft burnt with Salt Peter, till it become an insipid Calx, of very little virtue, in comparison to wit, of that eminent virtue, and noble excellency which we boast of in Antimony.  
Therefore, courteous Reader, do not think, that we in commending the noble true Chemical Medicines, do mean these rascal, virulent, horribel Medicaments, but leave them to the galenical Tribe, (ut similes labris lactucas) that with them they may fill up the measure of their iniquity, and do here attest the supreme Judge of Heaven and Earth, that we both abhor the use of them, and dehort all that are wise to beware of them, as dangerous poisons.  
For we intent here absolute ingenuity, to speak of Professors, and of Medicines as they are, and not to plead for this spurious venomous Brat, because it may seem to be a Chemical Bastard, but we disown it wholly, as an offspring of Renegado, and fugitive Apostate Chemists, Mimics adn Apes to true Philosophy, but not her legitimate Sons, the disgrace of Art, and therefore fit to be marked with a black note of infamy.  
O foolish Doctors! who hath bewitched you, that you will not see, nor abide the truth? O silly and blind followers of these perverse blind guides! how long will you be deceived? attend I pray you for your own good, to him who is ready to teach you better.  
Strange! Certainly a deep sleep from God hath besotted the understanding of our wise men, since our Princes of Zoan in this one thing are fools, though in other things acute enough, whom so many lost lives as yet cannot make wise, sufficiently to distinguish between reality of truth and an Imposture.  
Woe is me, that I am and must be in this thing a Son of Contention, and must contend with almost all the earth: sure it is not for my inward case and contentment, but it is even as a fire to my bowels; although since it is truth that is to be defended, to betray which in a cause of so high concernment (as the lives of thousands) were so high an ingratitude to God, who hath discovered the mysteries of nature to me, (blessed be his name) that I might justly fear not only the deprivement of this Talon, but the other doom of the unprofitable Servant, the dread of whose exemplary punishment doth compel me thus to bring my Talon in to the Bank, and expose what God hath discovered to me, to the view and censure of a captious generation, of whom I expect reproach, disdain and contumely full measure, and heaped, yet is there a certain number of the sons of Wisdom, from whom I shall receive both thanks and encouragement.  
For whose information and instruction fake, we shall in a brief discourse, so elucidate the nature of true medicine, as to make it appear to any one whom passion or folly, or self-conceitedness hath not blinded, to be a most safe, speedy and certain way of curing diseases, which three things are required in all Medicines, promised to be in the galenical and Pseudochemicall, but to be found only in the true Pyrotechnicall secrets.  
So then, by this our art of medicine, which we commend, we know, and promise the cure of all diseases accidental to the body of man, speedily, safely, and certainly, and do affirm our Medicines to have an adequate virtue in them to this end, which we shall make good, and permit in the mean time our adversaries in opposition to snarl till they crack their spleen.  
And for the Readers information, I must give him an account, that my purpose is here to give things as in a small Map, and to represent them as it were in a Landscape, very candidly, though concisely, very lively, though as at a little distance.  
First then let no man expect from me linear receipts, for that would be foolish in me to perform, and therefore fond in them to expect; for I shall not write of trifles, but of commanding Arcanaes', which require to be discovered in the language of the Magis, lest fools and Mechanists, bring these so noble secrets into common Shops, to be adulterated as all their Chemical fopperies are.  
Which pitiful hotchpotch had its roiginall from rare secrets of Art, although through ignorance and misapprehension of dult, lazy heads, and searchers, they are under the same names with those renowned secrets of Theophrastus Paracelsus, become rascally venomous dangerous slops as they are adulterately, and knavishly prepared for sale, and according to the allowed Receipts of vulgar Tyrocinists and Pharmacopaa's, they are at the best either dangerous, as having only a mock (in stead of a due and true) preparation, as the vomitive, Salivative, and purgative preparations of Mercury and Antimony, or trivial, as the commonly venal spirits of Salts, the Alcalies, waters and Oils of Concretes vegetal: to which may be added the newfound silly dotages of some particular Sophisters, as the Ignis vita of one, the universal Medicine of another idle Sciolist; the one, the product of Soot, the other of men's bones rotten, whose rash ventosities and airy promises we reject as apostate Renegado cheats in Art, under the vizard or mask of Chemistry, as Allen the notable Thief, is reported to have robbed in a Coach with his Complices, under the disguise of a Bishop with his Attendants.  
Of this I have given caution, and spoken sufficiently, in a Treatise concerning this Art of Medicine, entitled, The Art and mystery of Pyrotechny, taught, and illustrated. Then which Tractate the world never yet saw a plainer, and only written from the fountain of experience, which I purpose to bestow as a Legacy upon the Sons of this Art, as I find this gets acceptance, and therefore I shall not repeat here what is fully delivered and made plain there.  
However as I hinted, our commonly venal Mercurius dulcis, is a Fairy changeling intruded upon the world, for the sweet oil or Laudanum of Mercury, fixed as gold, and sweet as honey (in its first fixation) which corollated, is Paracelsus Arcanum Corallinum, otherwise called Mercurius proecipitatus dulcis, which by cohobation with the fire of Hell, (that is, the alkahest) becomes volatile, and sweet like honey; and withal being anodynous, is called Laudanum Mercurii, and not seldom Mercurius dulcis, which can never be revived to Mercury again, but by the same Art which would revive gold, and discover its central Mercurial profundity.  
I need not instance in other mock mimical preparations falsely obtruded upon the world, for Paracelsus never sufficiently to be commended Secrets, as Mercurius vitae, Aurum vatae, Magisteries of Pearls and Gems, their quintessences of Antimony, etc. of which comparing their either desperate efficacy, or ridiculous languidness, with the promise of Paracelsus and Helmont, concerning their Arcanaes' of those names, he may say with the Poet, Spectatum admissi risum teneatis amici? Being a true emblem of the Mountain's travel, or the shearing of hogs, the one after infinite expectation, producing a silly mouse, the others. after the Proverb, making a foul squeaking for a little wool.  
I know that the Galenical Tribe will whine and hone pitifully, rather than lose to be reputed Chemists; nay if we may believe them, they have prepared for them the choicest of Chemical preparations, and some pretend to very great share in the skill of this Art themselves. If so, I am glad, for to such I may address myself, as a Brother, and without vanity let me speak it, such a one of whom the best accomplised in that way of Pyrotechny, may not be ashamed of: for though I am low and vile sufficiently in my own eyes, yet when I must give a true testimony concerning my industry, my searches, and my attainments, to the glory of God may it be spoken, I have learned practically to understand both Paracelsus, and Helmont, and know what they write to be true; and though I am an unworthy nothing, yet when the Galenists come to vie their mock Chemistry, with that which God hath made me to understand by the reading of Helmont and Paracelsus, through the tutorage, and under the ferula of the fire, then as Paul when contesting with the false Brethren and Pseudo-apostles, would not give way to them one jot; no more shall I, forasmuch as I do contend and stand up for truth itself, and do not fight nor am engaged in any personal quarrel.  
Thanks be to God then, that I fall not short in mine understanding of aught of the Arcanaes' of Paracelsus and Helmont, through the blessing of him who chose me before many who excel me far in parts in the Galnical Tribe: in which respect, not transgressing the bounds of modesty, confessing what ever I have received to have been from above, I shall yet be more confident, and do affirm that the Chemistry of the Galenical Tribe is a ridiculous partly, and partly dangerous Empericism, in stead of so commendable a Method and Art, as they with confidence and impudence sufficient boast it to be; and thought I am ol myself a weak and unworthy person, to combat with such an army of Philistims, yet as they once fell before Jonathan and his Armourbearer; so shall as many as oppose me, fall before the truth which I stand up for, but they have forsaken, and now persecute and resist. When it was first told me that very many of our College Doctors did pretend to Chemistry and to Furnaces, think you that I envied them for my own sake? No verily, but I did then, and do now wish, that not only some, but all of them might equal, nay exceed both Paracolsus and Helmont, so would much good be done, yet would not I be the Author of bringing such a thing into practice, far be it from me (even to think so) for God will be the dispenser of these Talents to the world's end, nor hath he left my spirit free but absolutely bound up in this particular, whereby I know that yet these things shall be hid, and that concerning these things between me and the Galenists, will be many sharp conflicts, but I shall and must prevail, and shall both by argument and experiment, batter down not only their old way, of which I spoke in my Apologetical part sufficiently, but also this new way of Mimical Chemistry, which they presume (being added to the other) may prove to their safe standing, as an high wall about a Castle or Town, I shall lay flat to the ground, and the ruin of this rotten (though patched up, and gaudily garnished) fabric will be great.  
The various providences of God and dispensations toward me, are a sure earnest to me, and confirmation of my spirit that I am reserved to, and preserved for more than ordinary employment in this particular.  
Let us come then to the true Art of healing, which is the right and only test for comparing, and trying our skill, it being the best way, to have the workman judged by his work.  
How long will the world hang between two opinions? If the Galenical way be the truth, let it be established, if not, let it fall, and be brought to ruin.  
Some mightily addicted to the common way, and withal, my very good friends, have spoken to me from the dictates of some Galenists, how easily my way might be reconciled to the other, to the making up between both, that which is defective in each, my Medicines, to wit, with an able Galenists Method, being judged a mixture convenient to make up a most admirable Art of Medicine.  
This hath been spoken aloud to me by many who were cordial friends to me, as a wise course to be taken; which counsel proceeded (as I said) from some Galeniss, or rather of the Tribe of Goosquil Piss-prophets, who finding my Cures beyond cavil, and my Medicaments so safe, as to admit of no jealousy concerning them, used this as a crafty way of lessening my repute, to make as though they had an Art, by which they in their method (as they call it) could do much more than I did or could do, with the same things, as for want of method being to seek of the most safe and effectual use of my own Medicines, which without Art, were accidental with me (as sometimes choice secrets may be found with old women). This opinion having fastened upon the spirits of my immovably favouring friends, to others they pretend no difference between my medicines and theirs, but that theirs are the safer and better, or at least that my Medicines are no others than such as all of them know, and use.  
So then they who (where they cannot allow me less) will only allow me (habnab) experimental receipts, casually gotten, without Art, for methodical applying the same, they to others will allow me nothing but what may be common to any Mountebank, or Empiric, and so they confidently, and (would seem to think) conscionably style me.  
Let us therefore come to take a brief view or survey of Diseases in their right way of natural cures, that so we may opportunely make an orderly essay of Medicines, such to wit, which deserve that name, and are not Ironically, or Antiphrastically named so.  
And as for the Galenists (so cried up) Method, we shall discover it to be a mere Chimaera, a groundless opinion, which to the cost of many thousand lives hath gotten reputation in the world, through the just judgement of God, and the penal blindness in this particular of most (if not all) of the wise men in all Nations, and civilised (especially Christian) Countries.  
For Medicine is so named (a medendo, from healing) and imports as much as that it is an Art showing Medicaments that have sufficient efficacy for the subduing and taking away any disease or distemper to which the life of mortal man is subject, though the Galenists tacitly confessing their inabilities, have since the invention of the cheat of their (every where declaimed) Method, changed the name (medendi, of healing by Medicines) to the notion (curandi, of taking care of the sick, or using their trifling diligence) by their Method.  
I shall therefore boldly set foot to foot, and fairly come to Cornish-hug with the Goosquil champions, and let us see whether of us two will be the strongest, nor doubt I before I have done to give them a fair fall.  
Is our Art (as I have declared) in its primitive verity, and reality, Medicinae Ars, the Art of healing, non curationis, not of taking care only of the sick? (as our modern Doctors have found out a new word) then let us see how each of us perform this, and this we shall instance first in the most common and spontaneously transient, and then in the more unusual Chronic diseases.  
And first for the Fever in its several kinds, of which I gave even now a brief touch, and shall here more largely insist, and yet in as few lines as may be, because I intent this only as a small map of many things, to represent them together here in a brief Chapter, which in distinct Treatises I have handled severally, and largely enough in several Chapters elsewhere, all which Tractates, (being troublesome enough to me to digest into that method they are in, but more troublesome, nay toilsome and chargeable to me to get that experience out of which I then wrote, and do here write) I shall God permitting make public, for the benefit of such who have given up their names to Art, so soon as I shall find what entertainment this little Tractate shall find in the world: For after this Apologetical Discourse hath brought me word what reception it finds, I resolve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send out several Essays upon helmont's discoveries, and in particular upon that concerning Fevers, the Gout, and the Dropsy, that so the common whine may be taken away from the Galenists, (viz.) that the Helmontian Sect only beat down but do not build up; labour what they can to ruin the old way, never taking care to introduce a better.  
To proceed at present with our begun discourse concerning the Fever, a sad, comfortless, truculent diease, than which there is none more mortal, insomuch that according to the common Adagy, Nemo sine febri moritur: which to my understanding, is a position more subtle than true; yet it speaks aloud, the sad universal afflictive nature of that disease; of which it is truly said, that it is an epidemical disease, no Nation in which yearly (at all seasons of the year) there are not sad examples of its mortal rigour and severity, and therefore ought much to employ the studies of such who have given up their names to Medicine, to find out certain remedies for the same.  
The saddest of all Fevers, the Pestilence (called by a general name, the Plague among us) as being reputed and not without cause, the saddest of temporal plagues: that I shall pass over at present in silence, as never having (to my knowledge) experience in that disease, though of Fevers commonly known by the name of pestilential Fevers, and judged to be a degree of the Pestilence itself, I have known and cured many, and those with as much ease, speed and certainty as any other malignant Fever; nor should I doubt, if it should seem good to God to visit us with that washing calamity, (which my daily prayers shall be against) but to restore it speedily, certainly and safely, provided the disease had not prevailed unto despair before I took it in hand. But from the opportunity of trial what my Medicines, will do in this particular, I desire God would still be pleased to keep me, yet so confident I am in such medicines that I know I should not fear (if occasion were) to adventure the visitation of as many as I could possibly relieve by my presence and help.  
Next to the pestilence under this head of Fevers may be reckoned the small Pox, which are indeed no other than a very malignant sort of Fever, so reckoned by Fernelius as able a Doctor as ever the Academies afforded, and Sennertus also of no less fame and repute.  
This kind of Fever so baffles Physcians', that Nurses and Midwives are more generally consulted with and relied upon in this case then Doctors, and they when ever consulted herein, become at the best ridiculous, and deservedly; nor are they often made use of in such cases, unless where the beauty of some young Nymph or Adonis lies at stake, there is the Doctor advised, though able to perform less than an ordinary Nurse, which common people know, and therefore never trouble the Doctor in such cases.  
Blood-letting, and purging in this condition are desperate dotages, and seldom expiated with aught but death, on which score Sir Theodore Mayherne is reported unwittingly to have killed his Son-in-law intended, a just reward for a butcherlike Phlebotomist.  
Several upon my knowledge, being blooded by the Doctor's command in the the beginning of this disease (being mistaken by them for an or dinary Fever) have paid the price of the Doctor's folly with their lives.  
And as for purgatives, the Glyster-pipe family themselves dare not not prescribe them after two or three days in any violent continual Fever, till the febrile matter be digested, that is, till nature hath overcome the disease, and then they come after all with the Irish man to kill a man by cutting off his legs, because his head was cut off before; but as for the case of the small Pox, it is so commonly known to every Midwife and Nurse, that a lask is therein lethal, that upon the appearing thereof, they do give over the party for lost, unless by restrictives, the looseness may be stopped, and unless that be performed, (if the party affected be full of those variolae, which the Pox sends forth) certain death follows. The same in pestilential Fevers is evident, where phlebotomy & purgatives are very dangerous, nay desperate, by which it may be strongly concluded, that if in the Plague, the Small pox, and Pestilential Fevers, phlebotomy, a loose belly, and cooling drinks are of very bad consequence, so to wit, as to cause death in many, to endanger life in all, that then the same things can not in reason be of good effect in any Fever, which brings me by the hand to the discovery of my method and Medicines for the cure of this disease, the better to compare it with the way commonly practised, by which both of them the better may be judged of, and censured.  
For Fevers are of sundry sorts, either continual or intermittent. The continual are various, of which the saddest is the Plague, next the Smallpox, next the pestilential Fever, next the malignant, which is scarlet, purple, etc. to which may be reckoned the Pleurisy, which is a real sort of Fever, more violent by reason of an Apostemated matter threatened in the side, of which it hath its denomination, this accompanied with a cough, and spitting of blood, with a tormenting pain, is thought incurable without Phlebotomy, and so the vulgar are persuaded by Doctors and Surgeons, though very falsely.  
Intermittent Fevers are of several sorts, either Ephemerial, or Tertian, or Quartan, of which the two last sorts are either single or duplicate: and lastly there is the Erratic intermittent Fever, called by Paracelsus (Febris extranea) of all which are so many appearances, that it would require a large Treatise to describe all the kinds of this disease.  
But as for the cure, (or rather the way and means of restoring this kind of disease) therein the Galenical Tribe and I differ very much, we only agree in the names and symptoms of the same, concerning which, let it not be objected that I leave out the names of Fevers Hemitritean, etc. since it is not my design in this place to make a curious Anatomy of that disease, in its kinds, according to its various Symptoms (performed both learnedly, and acurately by many Galenists, as Fernelius and others, who being professed Methodists, were yet honourers of Chemical Medicaments as their writings do testify) which were a work of a peculiar Tractate to perform.  
And to say truth, the disease is sufficiently known, being so common and so truculent, that not only a Doctor, but each ordinary Nurse can tell when a man or woman is Feverish, although to know certainly the kind of each Fever is a task sometimes too hard for a professed Doctor, and yet that may be known and the disease as far from cure as before; therefore well said he who sang thus: Non opus est morbi testibus, at medice.  
To the certain, safe, and speedy cure of which malady I shall now come, and that not perhaps without great expectation, which I shall do my endeavour to answer to the ingenuous reader's satisfaction.  
In order to which task, I shall premise some positions by way of Aphorism very true and certain, however contrary to the commonly practised way of the Schools.  
1. That the heat which appears in some, nay most Fevers, is not originally from the nature of the Fever.  
This appears first in intermittent Fevers, (commonly known by the name of Agues among us) in which the cold fit in each access, is oft the most afflictive part of the distemper, and torments with a violent thirst, yet without any sensible heat. But nextly, all malignant Fevers, (some more, some less) begin with a sensible internal cold, and a quivering or shaking withal, after which follows burning.  
Thirdly, Castrensian or Camp Fevers (a kind of Fever but lately known among mankind) from the beginning of them to the end of their Tragedy, are without either thirst or heat, and yet as truculent as any malignant Fever whatever.  
Add to this, that all Fevers when they draw towards a conclusion abate of their heat, although the disease be more violent then as drawing nearer to death.  
To which agrees that the Fevers of old persons, and such who are of very weak decayed bodies, manifest far less heat and burning, then far milder Fevers do in strong vigorous bodies, and lusty constitutions, and that leads me to the second conclusion or Aphorism.  
2. That the more sensible the party affected is of heat, and burning, the more strength he may bejudged to have, and the better probability of his recovery.  
For it is the Archaeus of the life, whence this rage proceeds, being provoked by some accidental matter, whence the first offence doth arise, or from some Ideal character instamped upon the seat of life, or some near adjoining sympathising part, either by mean of a virulent endemical fume, or exhalation, or of some passion of the mind, which by its tyrannical impression doth disturb the seat of life, that is its own original habitation, (the soul and life being originally seated in one and the same part) whence is caused this or that disease, according as the passive part doth receive the injury.  
For it is not necessary that a Fever should find always an occasional matter ready prepared, since it is evident, that grief, fear, etc. have power to give original being to this disease, and so an eminent cold (especially after being throughly warm) which without controversy only enrage the Archaeus, by instamping an unusual Character on its place of habitation, and so consequently follow febrile excrements, which had not being before.  
The vital Archaeus, is that Vulcan in man, which doth stir up and feed that heat of life, which from the first hour of life till death goes never our, which in health is orderly and regular, but being provoked, rageth according to the known rule, 
Idem agens laesus edit actiones laesas,  
qui sanus, edit actiones sanas.   
Proportionable therefore to the provision for life, is the virtue and strength of the Archaeus, whose rage in burning in Fevers, is nothing else but a gathering together its forces to expel its adversary, that is, to blot out that character, which either cold or virulent fumes, or passions of the mind have instamped on its place of habitation, and so proportionable to the strength of nature is the burning in such cases, and this leads me to my third conclusion.  
3. That blood-letting and purgations, and cooling drinks, are unreasonable ways to be used by him that pretends to cure Fevers.  
For Nature only is the immediate helper both of Fevers and all diseases, which assail the life primarily and in their first intention, now if the provision for life, be the subject cause of heat in Fevers, what ever is intended primarily against heat, must impugn the subject principle of life, and this is the masterpiece of the Galenists method, namely to take part against nature to whose help alone they are called by the sick Patient.  
That the life is in the blood is most certain, and by how much of it is taken away, by so much is the vital Balsam wasted, and therefore very unwisely taken away, if the disease may be cured without: and that leads me to the fourth Conclusion.  
4. That all Fevers, Agues, and Pluresies, may be cured without Phlebotomy.  
In the Plague, Small Pox, and pestilential Fevers, the question by our Antagonists will be yielded, every year affording sad precedents of Galenists dotages in this kind, as I instanced before in that great Doctor Sir Theodore Mayherne, and could instance in above forty, that myself have known and observed, and that very lately, but in the pleurisy it will be a great controversy, because without blood-letting that disease is commonly reputed deadly without hope or help, although that opinion be altogether groundless and false.  
Truth, the pleurisy is a most dangerous Fever, with a Spasmus or Convulsion of the side (especially the left) among the ribs, a little below the heart, this accompanied with the Cough, doth make a forcible dilaceration in that place, and that causeth extravenate blood, and that threatening apostemation, endangers the suffocation of the party affected, without a speedy remedy, forasmuch as extravenate blood in such a heat, will not be long uncorrupted, but that the proper, speedy and adequate remedy of this grief is blood-letting that I deny.  
That by bleeding in the beginning this disease finds mitigation by mean of the revulsion or diversion made thereby I grant, and yet this notwithstanding phlebotomy is a dangerous often, desperate sometimes, always a prejudicial prescription (be the prescriber who he will) which hath its absolute inseparable inconveniencies annexed to it, and following it, on which score it is not a remedy for an honest man to apply or prescribe.  
That an eminent fright will take away not only Agues, but other more deeply rooted and Chronic diseases, is a thing very well known to many, and would be believed by more, yet the practice of that way of cure hitherto hath not, and I presume never will prevail in the world.  
At that sad fire by Gunpowder in Tower-street, I heard of many cured of rigorous maladies, by being put in a sudden fright to run for their lives, and many on the fright sickened, and there first took the beginnings of those diseases which after proved mortal to them, and many mothers miscarried, and many women fell into uterine (and those terrible) passions: the like in other frights may be instanced, as in taking of Cities and Towns, unexpected alarms, etc. in which cases, many have risen from their sick beds, and come from their sick chambers, and fought stoutly for their lives, and lost their disease they knew not how, others contracted diseases of which they never before were sensible, and of which afterwards they have never been rid.  
For to say truth, a disease is most of all the fury of the indignation of the Archaeus, which finding a preterusual character impressed on its place of habitation, strait rages, and acts in its fury beyond all rule and measure (this is the disease) whereas that fury being pacified, the product Nature can find ways to evacuate with ease, and the character impressed (being but transient) would abide but a short time (as the smell of garlic in the breath of him that eats it) only the Archaeus growing mad, as conceiving its habitation unfit to be endured with that odious Idea, sets all on fire, producing a real misery (from itself effectively) on apprehension of a conceived injury so verifying the Proverb, Nemo laeditur nisià seipso.  
Now the life dwelling in the blood, and the balsam of life being contained therein, the taking of this away doth threaten ruin to the life, and so consequently to the Archaeus, which is but its immediate servant, by which fear it is oft taken from its fury, to the abatement of Symptoms speedily, after which sometimes the Archaeus reputes of its former fury and madness, and so by accident this evil of the losing blood produceth health, sometimes when the danger threatened by loss of blood is over, the Archaeus returns to its former fury, and afflicts, though not altogether with its former rigour, (the principle of life being wasted) yet so as to delude afterward the vain Art of the Doctor, and for its Epilogue ends in a Tabes, according to Galen, who lays down for a maxim, Pleuretici nisi restaurentur intra quadragenarian fiunt Tebifici.  
But admit the cure were certain, by bleeding (as it is not) yet is it not to be practised by an ingenuous man, since at the best it cures only by accident, and that by fear of greater danger, drawing or rather forcing the Archaeus out of its rage and fury, by which means the thread of life is cut shorter, by wasting its subject in which it is kept, and by which it is maintainied, especially if it may be certainly, speedily, and safely cured and the blood preserved, which is a thing promised by Paracelsus, Helmont, etc. and performable by medicines that are preparable by the Art of Pyrotechny, of which I shall by and by give an account to the studiour and judicious Reader. I shall have done in this place with Phlebotomy, because elsewhere I shall have occasion to ventilate it, only this I shall say, that it is an inhuman barbarous butchery, because so much blood as is taken away, so much is cut off from the thread of life, and so the Doctor becomes Journeyman to Atropos, cutting short the life of many by the rules of his Art, or at least impairing their strength, which art so magnified is at the best but a dotage, because that where ever it is used with show of gooth success, and colour of necessity, there I know the cure may be performed without loss of one drop of blood, and so I come to examine purgatives, concerning which I shall propound a fifth Conclusion.  
5. That no purge (quatenus purging) is an intentional remedy against a Fever, or pleurisy, nor Vomiting (as a vomit).  
For Purges (properly so called, or rather improperly) are absolute venoms confounded by the Art, (sometimes with a little knavery together) of the Apothecary, and so prescribed ignorantly by the Doctor, and taken unsuccessefully by the Patient.  
These in the Plague, Small Pox, and malignant Fevers, after the appearing of Symptoms with rigour, are like fiends that must be conjured down till another seasons, that is, till the matter be digested, or rather in other words, till nature hath foiled the distemper, then comes the Doctor to play both the fool and knave with his rules of Art, and prescribes his lenitives, & gentle purges, for fear lest the party should seem to recover without his help, & before this (white purges are too desperate) he diviseth a Clyster, which trade almost every old wife hath got from him, who now a days, can prescribe Clysters as confidently, and as well as the Doctor.  
Here the Apothecary, who in this case is groom of the close stool, is as busy as a cut purse, on which score I heard of one, who had his holiday face and band spoilt by one of his Patients, for want of a better retentive faculty in his hinder parts: I could wish all posterior-fumblers so served, to teach them a little more wit, while they pretend to so much judgement and skill.  
Purges then (and justly) we reject as dangerous febrile medicaments, at some times, or rather desperate, always (as purges) intended to the destruction, rather of the man, then of his disease, of which not without cause said the noble Helmont, Reus sim coram Deo, nisi prorsus suasero à purgantibus abstinendum.  
And as for Clysters, they are the filly Non plus ultras of our Bumprognosticators, a dotage that it is enough to name it, when to wit, the Doctor by his information, finds a distemper in the head, stomach, spleen, or kidneys, of the sick or ill affected Patient, he by his profound Art finds out this remedy: The Apothecary is ordered to make a caudle for the Arsegut, this lukewarm is tied up in a bladder, not without some superstition, for fear some wind be tied up with the liquor, and so through a small pipe it is conveyed up at the fundament, with promise in some cases of wonderful efffects. O brave Doctors! O sweet Method! This, O this! is one of the maiin pillars of your adored method, and as universal a prescription as any next to diet, to which it is not in ferior for its common and general application, whence you may worthily the styled the Glyster-pipe family or tribe.  
In defence of Purgatives, I know much may and will be said, and that partly from experience, and partly from be writing of the Adepti; I shall therefore not pass over that, because many ingenious men may be concerned in the Resolution of it.  
And first for the Arcanum Corallinum, which is Paracelsus Diaceltatesson, and is Mercury precipitated by mean of the Liquor Alchahest, and corallated by the water of whites of Eggs, and is purgative by siege, and a most certain cure for all Fevers, Agues, Pleuresies, etc. yea the Hectic it perfectly restores, as also Dropsies, with all Ulcers inward and outward, and the venereal distemper, with the Gout, etc. and its operation is purgative, and that certainly and constantly, so long only as the patient is ill, and no longer.  
To which I answer, that first it cures not (quatenus purging by siege) for the Horizontal gold, which is the same essentially with the Mercury corallated, cures all the forementioned distempers yet without purgation by stool, and the same doth the Laudanum or sweet oil of Mercury (which is Helmont and Paracelsus true Laudanum without Opium) which is only Mercury cohobated so oft and long by that fiery liquor, till it be all made volatile, and then the sweet oil or tincture of the Sulphur separated from the ceneral Mercury, is the Laudanum of Mercury curing universally all diseases (in tono unisono) as Helmont speaks, yet without purging by siege. So then this purgative virtue that is in this, (Corallatum Mercurii) is a specific power given to it from God, by which it looseth the belly, not promiscuously, but only to sick parties, and that only so long as the disease remains, but it is not on that score that it cures the Gout, Pox, etc. but by virtue of its resolutive power, by which it penetrates all the digestions which are capable of excrements, & resolves all preternatural Coagulation, in what place soever it is, as also all extravenated blood, which after by a peculiar privilege, it causeth to be expelled by stool, and sometimes by vomit, which is accidental to the cure.  
The same may be said of an Antimonial Panacaea, which I know, and is a certain cure for Agues, Fevers, and Plcuresie, and is only purgative by siege; for obtaining which, many that I am acquainted with have been long courting Nature in vain, the effect of curing such and such diseases is not to be attributed to the purgative quality, but that is an acdent following the effect of cure, not necessarily as its cause; for the purgative virtue may be taken away in this Panacaea, and it made an insensible Diaphoretic with no less success, (rather greater) then while it had a solutive virtue.  
Yet here by the way take notice of a true or right Purge, it is not like to Scammony, Colocynthida, Jalap, etc. which (intuitu veneni) work promiscuously on all that shall take them (diseased or no) for a true Purge, of which a Son of Art need not be ashamed, will never purge aught from a sound body, but work only on such as are diseased, and that only so long as the disease lasts; such is the Diaceltatesson of Paracelsus, and such is this Panacaea of Antimony of which I now speak.  
Now as concerning the purging vegetable poisons, commonly known by the name of Purges, their name contains a mere imposture, and their manner of working deceives many (and those learned and ingenious) men.  
For they by their fermental virulency do infect the bowels, which being sensible of their hostility, do weep forth their nutritive moisture, together with the Latex (always at command on such an occasion) which receiving the venomous impression, are by the heat of the body cadaverated, and cast forth in various colours, according as the nature of the poison is. This with gripe of the bowels, and a nauseous sickness at the stomach, is the effect of the commonly named purges, or rather poisons (for so they are indeed) and this is a main pillar of the pompous fabric of the Galenists so adored Method.  
For it is natural, not only to the bowels, but to all the tightly sensible parts, if offended to weep forth a large quantity of moisture, to wash away that character or impression made, as the eyes by smoke, the nose by sternutatories, the mouth by Pellitory, and so the stomach and bowels by Asarum, Colocynthida, Jalap, etc. which moisture is partly the Latex (ready at call) and partly the alimentary humour of the part offended, and the judgement given upon the excrements so rejected, is as sottish as if a man should throw pepper or salf into a man's eyes, and then bless himself to see how they water, which if let alone would have been well enough.  
So that the matter cast forth by excrement, is not what was before in the body, but what was at the time made by the poison; and if ought chance to be avoided which was before excrementitious, it is by mere accident, it being he nature of the poison given, to work only on what is vital, with which of aught that was offensive be cast out, let not the Doctor boast of that, for being but accidental, and so hazardable, so great mischief as is threatened by giving poison into the body, is not to be adventured, in hopes of a casual good.  
But moreover I shall give the studious Reader to understand, that in many vegetable Simples under the mask of virulency, great and noble virtues are hidden, which are kept by the poisonous appearance from rash hands, as the apples of the Hesperideses were feigned to be kept by a watchful Dragon; or as the passage to the Tree of life, was guarded by a flaming sword in the hand of Cherubims.  
Thus in Hellebore under the churlish vomitive poison caused with convulsion both of stomach and nerves, is hidden a most noble remedy against hypocondriac melancholy, the Gout, Epilepsy, Convulsions, and quartian or third day Ague, which so baffles Physicians, that it is grown to a proverb, Quartanam nescit medicus propellere febrim.  
So in Colocynthida under the laxative venom is hidden an excellent febrifuge: so in Asarum roots, a gentle remedy for slow lingering Fevers; and so I could instance in Opium and many other Simples.  
But he that thinks that the vomitive, laxative, or deleterial qualities in these simples, are the effective causes of the good done by them, is mistaken, but they are only as a clog to a mastiff, or as a sheath to a sharp sword, by which their excellency is not only held back, but also notably perverted by this dangerous companion, insomuch that nature abhorring the malignant virulency, doth not admit oft times of the remedy although something in strong constitutions, where the poison cannot make that impression, which in weaker bodies it would, the virtue of the concrete through the cloud of its venom, doth yield some irradiation of its specific benignity, to the extinguishing a disease, which through God's mercy sometimes falls out, but little to the Doctor's credit, who gives the bad with the good, being penally blinded with ignorance, only by means of pride and sloth.  
What is said of purges or laxatives, may in their kind be said of Vomits, which (quatenus talia) intent only a violence to nature, which sensible of their hostility, rages and calls for help as I may say, from its neighbours (that is the Latex, and the alimentary humour of the part affected) which are oft time prodigally spent, sometimes by vomit, sometimes by siege, sometimes both ways, to wash away that odious character impressed, maugre which diligence of the Archaeus, the impression sometimes perseveres till death, which is effectively caused by this Medicine (falsely so called, being truly the real poison) while the poor butchered Patient thinking to have a disease only purged away, loseth his life, either by an obstinate vomiting, or an unconquerable looseness.  
Thus the other day I heard of one in Fleetstreet a lusty man, who for some distemper took a purge, which (when it was thought it had done working) had left such a venomous tincture in the bowels, as was not washed away with fewer then about three hundred stools, in about three day's time, and so he had like to paid for the Doctor's folly with the price of his life, besides his money. Yet this must be a brave Art, and he that cannot do thus in conscience, must (ipso facto) be termed an Empiric and Mountebank.  
To conclude this venomous vomiting and laxative subject, we yield, that vomits and purges (as such) may by accident remove a distemper; inasmuch as they enrage the Archaeus, by their venom, which growing mad by reason of so odious a guest, rages to and fro without order or reason, falling out with what ever comes in the way, and (as in case of a fire in the City, the Pipes are broke up) so here the next alimentary moisture is made use of to blot out this tinsture of venom, the stomach turned up & down, the bowels torn and gripped for moisture, and in this general hurly burly, perhaps something that before was offensive, is cast out, and thus is the devil cast out as it were by Beelzebub, or as if a man should rid his breath of the smell of Onions by eating garlic: this is the mystery of the Galenists, which is little better than the mystery of iniquity.  
A Patient is troubled perhaps with an Ague, and the Doctor in the first place (some I am sure do) order blood-letting, that is, by striking a terror into the Archaeus, through loss of the blood, which threatens, and strikes at the root of life, endeavouring to cause it to leave its rage, (which sometimes it doth on the score of terrefaction) but if this prevail not, then is either a vomitive or laxative poison given inwardly (under the imposed name of a medicine) and by this the Archaeus is brought as we may say (adrestim) and enforforced to play one game for life and all, hoping that in this commotion that is made, the Archaeus with the poison, may cast out what before enraged it, and by being put into a greater danger, may forget or neglect what before provoked it to fury; as a man in imminent danger of his life, will forget or neglect the loss of his goods, which otherwife would trouble him sufficietly. I appeal to all ingenious men, if this be not a notable performance, and yet it is the whole of the Doctor's craft; besides which he hath nothing but Juleps, and Lozenges, and such trinkets, of which every Confectioner and curious huswife is better stored than he.  
Whose method waves still from one extreme to another their potions, and doses (which they call Physic) being so cursedly loathsome, as if they were made to poison Cerberus, insomuch that the sight of many purging potions is enough to make most men and women vomit, to sweeten which, their method stores them with cordial fopperies, of which may truly be said that of the Poet, Spectatum admissi risum teneatis amici?  
Syrups of Clove gelly-flowers, with all sorts of Conserves, and Preserves, Marmalads, Quiddenies, and the like are of this list, which with Diascordium, Mithridate, Alchermes, and Theriacle, distilled waters, and the like, serve (if to nothing else) yet to multiply the Doctor's Fees, and to enlarge the Apothecary's Bills, and that is enough for them who care for nothing else.  
Well then, if this be not the way of curing diseases, what is? may a studious and ingenious Reader ask of me: I have hinted it before, and shall more fully insist upon it: I say adequate remedies are to be studied for the cure of diseases, and by study they are to be found, such I mean, which will be to the extinguishing a disease, as water will quench fire.  
And this I shall be bold to add, that all the tricks that are used by the Galenists, (as they say according to their Method) viz. Bleeding, Vesications, Scarifications, Fontinell's, Cauteriés; Diaetical prescriptions, etc. are but silly poor shifts analogical to Adam's fig-leaves to hide his nakedness: childish fopperies to deceive their abused Patients, and to make themselves appear diligent (curendo) while they want adequate remedies that might be (morbum medendo:) therefore my brethren, as many of you as will be (medici) and not (ouratores) study and you will attain such Medicines as will get you both credit and honour, as also gain, and honest rewards from your Patients. God hath not been wanting in bounty, if you will not be wanting in diligence: all his works are mercy and truth, and according to these attributes are the Medicines by him created and appointed, they are merciful remedies, which will restore, not cruel drugs, which will only torment the body, and rob the sick party of their money, and sometimes their lives, they are true Medicines, which will actually perform what the Patient expects, and the Physician promiseth, land not faithless remedies, which are only like a broken staff not only to cause him that leans on it to fall, but also to hurt him with its splinters, this is the difference between those which I commence, and the common medicines.  
And as I instanced in the Fever, so in this discovery of Medicines, I shall have eye to that instance, which is indeed a true touch stone to try any Physician by, continual Fevers being analogical to the most violent spontaneously transient disease, and the Quartan being analogical to the most obstinate Chronical disease, (especially if Autumnal, and Hyemad) insomuch that a medicine that will out all Fevers, continual land intermittent, at all seasons of the year even in the weakest constitution, yea although Hectical, will with the like ease cure all Chronic diseases.  
Such affinity is between the Fever and the Gout, that the latter is never without the former, a sensible Febricula either preceding or accompanying any rigorous Paroxysm of the Gout; and few malignant Fevers, without pain in the head, back, or limbs, which is analologicall to the pain of the Gout.  
And indeed what are all diseases, but so many and distinct furies of one and the same Archaeus, which is variously provoked, according to the varieties of the occasionate peccant matter, or impressed Ideal character; on any of the viscera, from whence by irradiation of the anger of the Archaeus, various parts are variously tormented, as the accidental occasionate matter shall give distinction.  
Therefore the highest and noblest way of medicine, is by pacifying the Archaeus, to bring it to absolute quiet and rest, whereby it neglects that provocation by which it was incensed, and so the furious Idea being totally blotted out, it reputes (as it were) of its former madness, and do Nature disposeth of the excrementitious product insensibly.  
The preserving therefore in health, consists not in taking of poison, to the end the Archaeus, being another way more enraged, by an eminent danger immediately threatening the life, may be put into a hurly burly, in hopes that its fury, with the poison taken, it may throw out what ever was peccant before, but in keeping it from fury and rage if not already provoked, or otherwise appeasing it. And I appeal to all ingenious men, which of the two is the better method.  
But this is the height of medicine, and is performable by the glorified, spirituated, and perfected Sulghurs, which by their eminent purity and perfection, and by their fermental irradiation, at once mortify whatever is malignant in the body, by which the Archaeus finding such powerful assistance, begins to repent of its madness, that it should so disquiet itself and its whole habitation, about a thing so quickly mastered, and with the joy and jubilee conceived upon its speedy help found, it cheers up all its parts, which seem revived, as the earth when after winter it begins to smile with buds and flowers, and so the strength that a while before seemed decayed, appears in short time renewed, this is the noble effect of these (truly Astral) medicines.  
But to such who cannot attain to this height of Ast, (as truly all are not elected hereto) I shall advise other (more easily attainable) medicines, lest I should seem only to desire to Tantalise, and not really to benefit and profit the Reader.  
The noble Helmont on such a question propounded, that if by purgations and by vomits, cures are not to be expected, how then they may be performed; makes this answer to his own question, to wit, that the ends are to be promoted. If saith he, any filth be in the first rooms or places of digestion, than Abstersives only are to be used, Nature easily and very safely performing the rest. But if any filth be lodged more deeply, then volatile Alcalies are to be used, which cleanse the the body throughly, just as Soap cleanseth Linen. The same advice I give to such as would become true Sons of Art.  
There are noble Arcana's in Nature preparable by the great Dissolvent, the liquor Alchahest, which are not for every one to command; although the liquor when prepared be of infinite virtue, yet would I not advise a young Artist so to dote on that search, as to neglect more easily attainable secrets, especially, since by succedaneous secrets the same diseases may be restored, although not with the same speed or universality, (one of the grand Arcana's curing equally all diseases) yet in a little more time, and with greater care, as certainly.  
I shall therefore here not speak of any Alchahestical preparations, that liquor being difficult to prepare, and rarely possessed, but shall come to the succedaneous Keys of this Art, which any ingenious man may with industry (with God's blessing) easily attain.  
Although I must ingenuously profess that my mind was so fired with eagerness after that secret, that I did for nigh ten years make it my main search, which so soon as I knew, and could prepare, my spirit was straightway so satisfied with the knowledge thereof, that I never bitherto prepared it.  
For the way as I made it was very tedious, and it in making and using subject to chances, so that although it be (when made) incorruptible, yet the breaking of one Glass will lose that which otherwise is immortal, nor can it well be used without accurate furnaces both for digestion and distillation, which required to the preparation of medicaments which are to be obtained thereby.  
Of this Subject I have spoken largely in a peculiar Treatise on that only Liquor, and in another Treatise, entitled, The Art of Pyrotechny opened and discovered; and in a Treatise entitled, Truth asserted and maintained, or a Chemical and Philosophical resolution of certain questions sent me by one veiling himself under the name of Philalethes Zeteticus. All which Tractates I purpose speedily to send abroad, so soon as I find what entertainment this Tractate will find in the World.  
To which Arcanum if you cannot attain, learn saith Helmont to make Alcalies' volatile, that by mean of them you may perfect or make your solutions of Bodies.  
For fixed Alcalies according to Helmont's Doctrine are of wonderful virtues, insomuch that he equals them in virtue to the great Arcana's, as being so penetrative, that wherever they will not reach, nothing else will: whose Doctrine I shall not repeat, but rather illustrate.  
Nor shall I here speak but only briefly of this Subject, having in a peculiar Treatise entitled, de mysteriis Alcalium, spoken largely of the same, to which (as which I intent speedily to make public) I shall remit the studious Reader for full satisfaction.  
However I shall in this place discover so much (though very briefly) as may serve for direction to him that is industrious, by what he shall find here, to unlock many secrets of Nature, and those very noble as to the Philosophy of them, and useful as to the application of them unto mankind.  
Know then that Alcalyes are the the fixed Salts of combustible Concretes, fixed by the activity of the fire, which were (before burning) volatile, and merely fixed in this act of conflagration. In these Salts the seminal virtue is totally extinct, (which is the proper operation of the fire, on whatsoever it can master and overcome) so that they have only a Saline, Diuretic and abstersive virtue, which withal from the fire borrows a fiery corrosive quality, in which respect it contains a little hostility and reluctancy toward the stomach.  
Truth, I know many Chemists according to the sentence of Quercetan, do hold that the seminal principles are kept and preserved uncorrupt in the fire, but I rather Jean to the contrary judgement of Helmont, which experience hath often and satisfactorily convinced me of.  
I grant that Alcalies do differ one from the other (per genera & species) since the operation of each Agent is received by the Patient (per modum recipient is) and so the uniform Act of burning in stones produceth one sort of Calx or Alcaly, in Oyster-shells another, in Trees another, in Herbs etc. another, and yet this distinction doth not lie in the formal, seminal, Balsamic qualities of the Concrete, but in another quality, or other qualities, which are determined by the specificated forms, although themselves in this act of determination expire, and leave the Salt, as to the first Alcalizate intention of kin to all other Salts, than are made effectively by Vulcan, yet distinguished from all others according to the capability of reception of the Agents activity in the Patient, whose specificated form gave the Alcaly a certain distinction in determination, although to its own extinguishment.  
All then that remains in the Alcali of the former Concrete, is but a very sleight modicum of the magnum oportet, and so Alcalies do differ each from other, although all of them in their primary intention, are of one and the same nature and qualities. Hence it is that the Alcaly of Tartar hath deserved and gotten the name of Respub. Alcalium; since whatever virtue is to be found in any Alcaly, may be found in and demonstrated from the Alcali of Tartar.  
For the fire having no seminal power, it makes what proceeds from it effectively, though not efficiently, for the Salt to speak Philosophically, doth in this act of Vulcan's fury, lay hold on its neighbouring Sulphur, and both being before volatile, they of their own accord melt together into a Salt, and so fix themselves into an Alcalizate Body.  
Hence it is that Alcalies are easily volatized, since their generation proceeds not from seminal beginnings, but is a spontaneous Larva, which part of the Salt and Sulphur of the Concrete assume, the better to withstand Vulcan's fury, as Mercury by bare circulation in the fire, will spontaneously assume the larva of a red (and somewhat fixed) Precipitate.  
This is the process of this Anomalous Generation; yet is the product very noble, if especially this fixed body by art brought back again to a volatile substance.  
Which is to be done very successfully by mean of vegetable essential Sulphurs (that is distilled Oils) to which Alcalies have a very near, nay an intimate affinity, which may appear first, by the unctuous Apperinesse of Alcalies. Secondly, by their ready mixture with any expressed Oil, between both which is made a Soap, being a neuter from both. Thirdly, by the greedy mixture of them with Sulphurs mineral, which are known to be unctuous, and of near kin to Oils.  
Alcalies' being thus volatized, become noble medicines, and of excellent use both in their own nature, and to the making of other preparations, of which I shall touch briefly, and so draw toward a conclusion.  
Concerning this operation, Helmont hat given more light the any that went before him, yet hath he written darkly enough, (although wondrous Philosophically,) which as many as understand him with me, will don esse  
I must seriously profess, that for night seven years I made about two thousand experiments to this intent, but was always unsuccessful, till pondering the words of that old Philosopher concerning this Subject, I found my errors and the truth likewise.  
And I do suppose that scarce the hundredth Artist will attain this secret, unless it be from him only who is the giver of every good and perfect gift, to whom alone be all glory and everlasting benediction.  
For it is a rare thing to have any of these secrets communicated in form of receipts, or if communicated, yet so that much be left out in the direction, which, without pains, study, and sedulity will never be attained, so I did, and so all have done, who have been masters of secrets, and so I advice each desirous student in this Art to do. And for the help of such, I shall be as candid, as the Laws of this art will permit and allow.  
Now forasmuch as I have undertaken the vindication of noble Helmont, and the explication of Nature according to those principles which eperience in the fire had taught him, I shall from my own experience also further illustate what was obscurely laid down by him, in reference to the preparation of noble medicaments.  
And as the fire taught Helmont to understand Paracelsus, so it hath also taught me to understand them both, and by it must every one that would understand Nature truly, and not notionally, have his Philosophy regenerated.  
Concerning Alcalies, the noble Helmont saith, that being volatized, they equal the virtue of the most noble Arcana's, inasmuch as being endued with an abstersive and resolutive virtue, they pass even to the fourth digestion, and resolve all preternatural excrements and coagulations in all the Vessels. That they take away all filthy residence, which is in any of the veins, and that they do resolve all (though never so obstinate) obstructions, and so cut off the material cause of all apostemations, and ulcers both within and without. That their spirit is so penetrative, and efficacious, that whithersoever, it will not reach, nothing else will. And in a word, that as Soap cleanseth linen, so they cleanse the whole body, and cut off, and cleanse away the material cause of all diseases.  
Their spirit is of an admirable dissolving quality, insomuch that it will dissolve any simple Concrete Body, and dissolving will be coagulated upon it, and borrow from the dissolved Body a specificated virtue, which having entrance into the Body, will actually cure deplorable and chronic diseases, as well as all Fevers.  
This is the sum of his Doctrine concerning Alcalies, which is very true, and in which I can be a faithful witness with him, that he hath born true testimony unto Nature.  
Of which operation he gives some hints in two or thee places, one, where speaking of the Oil of Cinnamon, how it may be made into Slat, he saith, that if that Oil be mixed with its own Alcali, without any water, being circulated three months with an occult and secret circulation, it is wholly turned into a volatile Salt; of which elsewhere he saith, that it is a noble remedy for the Palsy, Epilepsy, etc.  
And in another place, where he teacheth (in defect of the Alchahesticall preparation) to sever the Sulphur from Paracelsus Metallus masculus (that is Spelter, and is the Sulphur Glaure Augurelli) and to cohobate it with Oil of Mace, Anise, or Therebinth, till it all come over the Helm in a fetid Oil, and then to circulate it with an Alcali (as it ought to be) till it be turned into an Elixir of volatile Salt, and after to take away its fetor by rectifying it with good Spirit of Wine, this he commends, and justly, for a cure of very many (if not most, or all) chronical diseases.  
For explication of which Doctrine, let me admonish the Reader, that Salt of Tartar, or any Alcali, may be made several ways volatile, and each way yielding noble medicaments, yet one way far nobler than other.  
Now of all ways, that is the most inferior, which is done by Oils, as Helmont well notes, that of all Salts, those are most languid which contain the vita media of Sulphurs, which he oalls (Sulphurum prosapiam) cap. 3. de Duelech, and therefore these Elixirs do follow the name of the Oil by which they are made, and are called Sal volatile, or Elixir volatile, Cinamoni, Macis, Nucis Myristicae, Therebinthinae, etc. according as the Oils are by which the Alcali is made fugitive, and though they are noble medicines, yet are they Specificks subordinate much to universal Arcana's, to which Helmont equals, and that justly the Spirits of Salt of Tarrar, which are by a far more secret Art preparable.  
Such are the volatile Salts made of Cephalike Herbs, as Rosemary, Sage, etc. which are commended by that Philosopher only, as particular remedy in Fevers, yet such, that if given due time before the fit, in itermittents, on a fasting stomach, or at any time in continual Fevers, and sweat be provoked, they will never put a faithful Physician to derision.  
Therefore I give all ingenuous Artists to understand, that Alcalies are noble Bodies, ordained by God for great uses to mankind, and may be handled as the artist pleaseth.  
Many simple Mechanists know to take Oil expressed, and with the Lixivium of Alcalies to boy it into a Soap, which is a (Tertium neutrum) from both the Oil and the Alcali. But when they have done this, they know not how to proceed further with it, nor do our modern Philosophers, although they think themselves wise men.  
This is the lowest and most inferior way of preparing Salts, viz. with expressed Oils which contain much heterogeneity in them, and are full of fuliginous vapours, (as may appear by their speedy growing rancid, especially if once heated) yet notwithstanding, in their union with Alcalies, there may be much of Philosophy learned, if it were but duly considered, and the effect pondered with its causes. Yet this I must say, that though the making of Soap be the utmost of the Soap-boilers work, it is but the first step of the Philosopher's work, and indeed is but an Abortive in Philosophy, caused by violent decoction, by which the Oil and the Salt enter each other in some measure, but do not radically penetrate each others profundity, as I shall by instance make to appear.  
For let the best Soap be distilled, with an acute water stinking of an Empyreum, will distil of an high coloured fetid Oil, of a greenish ceruleous colour to view in a glass. The Caput mortuum being elixated by warm water will give an Alcali, fixed as before (though giving an high coloured Lixivium) but the quantity both of Salt and Oil, less than what was taken to make the Soap, and therefore considerable part of both, in this decoction into Soap, are turned into an Aqueous Liquor, which being redistilled, according to Helmont's prescription, from a fixed body, becomes insipid like to elemen all water, leaving the volatile Salt that was in the Spirit coagulated upon the fixed Body.  
By which it is evident that the Oil and Salt had not ingress to each others profundity, and therefore part of each are separable from the other, the Salt in its Alcalizate, and the Oil in its unctuous nature: by which may be concluded, that a central ingression was not made of each into other.  
But as for essential or distilled Oils, as of Therebinth, Mace, Nutmeg, etc. they by reason of their volatility, not abiding decoction, are with difficulty made into a Sapo, although by Cohobation upon a Lixivium, they will yield a Collostrum like to Tar in colour, which will have the whole taste and smell of the Concrete, and the Oil that distils over will be of little virtue, being thus robbed of its specific odor and taste, this Collostrum will dissolve (in part) either in water or spirit of Wine, leaving part that will not dissolve, much like to Shoemaker's wax: of this operation some make a secret, but it is only trivial, for though by it dissolved in Spirit of Wine, a good medicine may be made against wind in the stomach, yet it is not the Elixir of volatile Tartar, but a certain substance of the Oil made by the fretting of the Lixivium in decoction, and swims upon the Lixivium, nor will be made by any industry to mix with it; the Lixivium then is highly tincted, and possibly by long cohobation there might be made an union, but my patience would never suffer me to persist to see the utmost of that operation, especially when I knew a better way.  
For to be ingenuous, I tried several ways in pursuance of volatile Alcalies, which upon Helmont's commendation, and Paracelsus also, I highly valued, and next to the great Dissolvent made them my search, which I assayed to make several ways, which would be tedious here to tell of.  
'Tis enough for the Reader, that he know that it is not sufficient for him to be able to make a Sapo with Salts and Oils, for that is easy in expressed, harder in distilled Oils, and at the best but trivial, forasmuch as the best Sapo, being distilled by a gradual fire, will give, besides a Spirit smelling of an Empyreum, an Oil of a strong sent, and a Salt (in the caput mortuum) Alcalizate and fixed, which shows that this operation is but an abortive birth in Philosophy, nor is the spirit thus got by distillation that noble spirit of Tartar, of which Helmont and Paracelsus glory, but it is a spirit, in which is very little of the nature of the Alcali, and that but very languid, the nobler parts of both Oil and Salts, being for want of union each with other, separable in their former nature, and qualities.  
There is therefore a way far more secret, by which is made not a Sapo, but a Salt in form of Sugar-candy, liquable in water or Wine, and volatile, in which are these notable and very remarkable things.  
First, that one parts of Alcali will turn two or three parts of Oil into mere Salt, without any the least oleaginity, save only a very small portion of the Oil will be turned into a resinous gum, distinct from that which is salificate.  
2. This dissolves in a liquor, not as Soap, which makes a troubled suddy water, but as any other Salt.  
3. This being boiled to a Cuticle, will shoot like to any other Salt, tincted according to the Concretes colour.  
4. The sharpness of the Salt is totally mortified, and it becomes so mild, as not to offend the mouth, though taken alone.  
5. The Oils, though hot and of a very acute taste, yet they retain only so much razed and smell, as is inseparable from the vita media, so that the medicine is temperature, diuretic, and insensibly Diaphoretic.  
6. This Salt thus made is totally volatile, without leaving any fixed Salt in the Caput mortuum.  
7. This may be done perfectly in ten weeks or less, in very great quatity, provided it be according to Helmont's order, done (sine aquâ, occuliâ & artificiosâ circulatione) or to speak plainly, that the digestion be made (in cintro profunditatis matiria.)  
8. The heat required ought never to exceed the heat of the Sun in the Spring, that is according to the manner of Helmont's Essences, in which heat alone, by Art, the Salt receivoth a fermental determination from the Oils, and they on the other hand receive the same from the Salt, and so is made of both a volatile temperate Salt, of the virtue of each patent. For from the Alcali, it receives a virtue Diuretic and abstensive and from the Oil a Balsamic Nature, by which it reacheth ever unto our Constitutive principles, and in the way resolves whatever preternatural coagulation it meets withal.  
9 This Salt thus elixerate is volatile so, as that it may be dissolved in water, and boiled up again without loss of virtue, in manner of Cremor, Tartari, Sal Ammoniack, Sugar, Sugar-Candy, etc.  
10. By this means the Sulphur of any metal or mineral (that may be separated from the Mercuriality and distilled with Oils essential over the helm) may be made into the form of an essential Salt; and that by being rectified with spirit of Wine (or with clean water) will lose its strong odor, and thus may be obtained a Medicine for most (or all) chronical diseases.  
11. This Elixir thus made, contains a communicable ferment to any other Herb, which being digested with it (dissolved in Wine) is by it turned into a volatile Salt, (except only the Faeces of the true virtue of the Concrete.)  
12. This Elixir is an absolute Corrector of the venom in all vegetables, which it mortifies immediately, insomuch that Hellebore, Aconitum, Hyosciam, Elaterium, etc. by bare mixing with this Elixir of volatile Tartar, become gentle suddenly, and this done, without any heat stronger than for the hatching of an Egg, and by this Elixir in a short (but very artificial) decoction may be made volatile Salts of such Herbs, which will not yield an Oil by distilling with water, that is an essential Oil, such as Hellebore, Jalap, Briony, Enula Campana, etc. which are noble Medicines thus corrected, having besides their own excellency the united virtue of the Elixir, which alone is a balsamical Ens of admirable efficacy in deplorable cases.  
Whoever then thou art that wouldst be a true Son of Art, learn to use Salts according to the true Philosophical preparation of them, not as the foolish fort of Chemists do, by giving them as they are extracted out of their ashes, thinking no other work to belong to them, then by repeated filtration to make them as crystalline and pure as may be; for although they are noble Subjects, yet their Lixiviate Acrimony is somewhat hostile, and besides this they are unable in their fixed corporeous nature to pass beyond the Vessels of the second digestion, and are cast forth by siege partly, but chiefly by urine.  
But being volatized, they become balsamical tinctures, and familiar to our natures, and so are easily admitted to have entrance even to our constitutive principles, (according to the nature of the Concrete, whose Crasis in its volatility it doth contain) and in their passage they clear the Organs of all offensive excrements, and by their grateful odor they refresh the veins, and blot out all foreign Ideas that are impressed on any of the viscera.  
Now among all fixed Salts, there is none of greater virtue than Salt of tartar, whence it hath deserved to be called Alcalium Respublica, and among all Oils there is none for its abstersive nature excels Oil of Therebinth, which is a limpid Oil, tightly penetrative, and of its own nature eminently diuretic.  
By means of this Oil the Salt of Tartar is made into a volatile Elixir, Crystalline very pure, and temperate, retaining so much taste and odor of the Therebinth as doth follow necessarily the vita media, so as that it may be barely distinguished, and that by an acute palate, this Elixir is mild without sharpness, crystallizing like to any other Salt.  
And note, that in making this or any other Salt of an essential Oil, when the digestion is complete, and the Salt without the least oleaginity, will dissolve in water, that then the water which is first drawn off will seem a notable spirit, which yet is not the spirit of volatile Tartar; for that water being saved so long as the eminent taste remains, and when the Salt is nigh dry, put on it again, leaves all its taste behind, and is left insipid, and so at last distilled away without taste, then is that Salt to be distilled or sublimed for the obtaining of Helmont's noble spirit, by him and Paracelsus so highly commended.  
And thus courteous Reader, imagining yourself to be Master of these clixerated Oils, and essencificated Salts (for all are made by one rule, and therefore learn one and learn all) you may desire to know what excellency is to be found in these beyond what is and may be seen in common medicines.  
To answer; first, the way of making the Salts is rather a common place then a single receipt, for make one, and make all the sorts of Essential Salts, so that thus you may commend Salt of Cinnamon, Mace, Nutmeg, Cloves, etc. for the curing of the Palsy, Epilepsy, Convulsions, and many other rigorous and Chronic diseases.  
But by first cohobating Sulphurs of Antimony, metallus masculus, etc. with an Oil, till they come over the Helm, and then circulating these Oils with an Alcali into an essential Salt, will behad Medicines truly succedaneous to Alchahesticall Arcana's.  
And thirdly, thus have you a Key by which you may enter the Closet of the most noble vegetable, suspending its virulency, digesting its crudity, besides which there is no preparation comparable to that of the Liquor Alchahest, to which this is truly and may be adjudged succedaneous.  
But that is most solemn, to wit, when the whole Concrete is totally and perfectly reduced into a liquid form, with distinction of all its heterogeneities, in their several colours, among which is always one liquor, eminently distinguishab'e from the rest in colour, which is in substance but little, yet contains perfectly the very Crasis of the Concrete: this is the highest of vegetable preparations, especially where the body is resolved in a gentle tepidity, and the Oil (in such Concretes which yield Oil) separated from the Mercurial liquor, and both from the Dissolvent, and be after in the same heat decocted into a Salt, which is their first Ens. However, this preparation made by means of elixirated Salts and Oils, although as to the Crasis of the vegetable, it advance it not to the dignity of that Essence which is made by mean of the alkahest, yet the medicaments thus made are no whit inferior in virtue, excelling them in generality of Energy. For the liquor Alchahest in its preparations is separated from the body dissolved, and so the Medicament expresseth only the virtue of the Concrete whence it was taken, which is more precise and singular, but here the Elixir of volatile Alcali, together with the Balsamic tincture of the volatizing Oil, is united with the Essence of the added Vegetable, (as for instance, hellebore, black or white, Asarum, Opium, Zalap, etc.) whereby it is not only endowed with the specific endowments of the additional Concrete, but also is ennobled by the admirable Abstersive, and in a manner universal power of the aforesaid Elixir, by which it is enriched with most excellent medicinal qualities, and becomes penetrative and ingressive as Balsamic and volatile, abstersive, resolutive, and diuretic, and gently Diaphoretic, as saline and Alcalizate, and besides this specifically intended and directed according to the particular virtues of its other compounded simple, (out of which it forms a real Salt, void of all virulency, without any loss of virtue) by and from which it receives a more peculiar determination.  
For between the Oils essential and Salts Alcalizate, there is a fermental appetite, whereby they close each with other radically and in the central profundity each of other, which give not a Sapo, nor a Collostrum, (which are the trivial products of erring operators) but a real Salt, mild without corrosiveness of the Alcali; and temperate without the heat of the Oil, which then being of kin to Vegetals, and thus fitted to them, becomes a due and proper Agent to salifie or bring to a Sacharine Salt any Vegetal with which it is mixed and Philosophically decocted, that is in a Solar heat or rather an an mall warmth, wherein in about ten days or more as the quantity is, the whole substance will be transmuted into a real Crystallizing Salt, in which the media vita of the Concrete only remains, retaining the whole Crasis or virtue not in the least diminished, and so the efficacy of the Species or Concrete contracts an intimate union with the Salt or Elixir of Tartar volatile, and both conspire to the performing of really wonderful Cures.  
These tincted crystals if you put into pure spirit of Wine, and digest them in a gentle heat, the spirit by reaffusion, and pouring off, as oft as it is tincted, will extract the whole tincture of the Vegetable, leaving the Salt behind robbed of the tincture, by which it may be gathered that the Salt and the tincture are centrally distinct, though they have centrally wrought each on other, yet not so as to contract an union each with other.  
The spirit of Wine then distilled off in a gentle heat, the tincture will remain, and is the whole Crasis of the Concrete, which is a noble preparation for such Concretes, which are balsamical and odoriferous, where the tincture is desired free from the mixture of the Salts, as to wit, in such cases, where bare refreshment without Abstersion is desired and required.  
Thus is made the most noble Aroph of Helmont out of Satyrion, and may be used either the tincture alone, separated from the Salt by extraction with spirit of Wine, or mixed with the Elixir, which I rather approve and choose, unless in case where the Back is to be strengthened in women afflicted with wasting, otherwise the Abstersivenesse of the Saline Elixir promotes the cure for the Nephritis and Stone, or gravel of the bladder, wonderfully.  
And now my decocting Apothecaries, where are you? Come in upon the Stage with your decoctions, Syrups, Electuaries, Lochsana's, Boles, and the rest of your Trinkets, and bring your Masters the Doctors with you to plead your cause and to mantain and defend you.  
The Doctors say of me that I am a Mountebank, and want method, and I say of them, that they are Methodists, and want Medicaments. Not that you want drugs or slops, you are confessed by all to have more then enough, but yet for all that, in comparison to true Medicaments, you have nothing that truly deserves to be named so.  
Blessed be God that I am ignorant when it is a sit time to let blood to preserve health, when to take it away to restore health, when to give poy sons to purge, in expectation that Nature being forced to play a desperate game, and reduced to a forced put, may win that by adventure, which you by all your Art cannot ascertain her with safe and speedy remedies. But this I know, namely, to cure those diseases by most certain speedy, and safe Medicaments, which you by your method despair of.  
Your method only teacheth you when your Medicaments are put to a Nonplus, to have recourse to such things which my judgement disapproves, and therefore my Conscience abhors: my method teacheth me what diseases such and such Medicines will restore, and where the disease is more deeply rooted and obstinate, it furnisheth me with more commanding Arcana's.  
If the peccant occasional matter be only in the Concave of the first Vessels, as the stomach, Pylorus, Duodenum, etc. although the Symptoms be never so violent, yet with Abstersive things I undertake the Cure, and perform it; such is the forenamed Elixir, either per se, or specificated with any Abstersive Simple.  
The most Abstersive Simple that I ever knew among the whole number of Vegetals, is Opium, which of itself is a Narcotick deleteriall venom, but by means of this elixirated Salt it loseth all those odious qualities, and is a most powerful sudorisick, anodynous eminently and cures all Fevers though never so acute, and all Agues, yea, although Quartans and Autumnal, which it helps by continued taking, in no long time.  
In the correction of which it is observable, that only a feculent sediment is separated, and the rest is totally turned into a volatile Salt, which is not to be excelled in the whole vegetable Family. So corrected, it is most safely administered to the quantity of 20 grains, & is so far from causing sleep, compulsively, that it withholds from sleep, especially where the party affected is troubled with a Cough, but against a Cough it is so powerful, that very well wrote Helmont concerning it. Felinem illum Medicum qui novit lethalia ab Opi● separate cum retentâ potestate agendi in Duumviratum. Happy is that Physician who knows how to separate the deadly qualities which are in Opium, so as that it may retain its virtue of acting upon the Duumviratus.  
For this Simple thus corrected, by its innate specificated quality doth work on the seat of life, pacifying the Archaeus without the least stupefaction, but rather keeping the Patient awake, and provoking sweat either moderate or more strong, as the strength of the party is, and the malignity of the disease.  
Thus it extinguisheth all defluxions (called catarrhs) and on that score is a certain remedy for fluxes, either bloody, or not, all Coughs (not brought to their highest exasperation, or most intimate rooting) in a word, it resolves by sweat and urine the cause of many diseases, which are not too deeply fixed, and where it will not reach, only a great Arcanum will.  
To be brief, many diseases, carrying the face of an Ague, or the like distemper, may sometimes be beyond this Medicines cure, yet even in such it will give ease, and where it will not throughly extinguish the malady, there let higher Arcana's be used.  
Of all Vegetable remedies corrected, this only that I know works by vomit, which (with some only) it causeth the next day after its taking, I usually advising it after a very light supper to bed ward last, (because it is Diaphoretick) and the next morning it causeth a spontaneous vomit, with little sickness or nauseousness.  
It binds the body for most part, and so not at all times to be administered, but with other advise added, to supply what is defective in it, 'tis splenetic in operation, and an admirable remedy against wind in the stomach or bowels, as also against Hypochondriatick melancholy.  
The some way Hellebore corrected is a noble remedy against ling ring Quartans, and so I could instance in very many Simples, but that time will not permit my enlargement here.  
Only this for a close I shall admonish, that this Key being had, the noble Energy of all Vegetables will be at command without the least footsteps of virulency, and so a man may be his own experience (with very much safety) try and satisfy himself, of what my experience will not permit me to write, nor will my time allotted allow me to mention so far as my experience hath gone.  
And by the way as an admonition to our wise Masters of this science, I shall mind them, that in the whole Vegetable Family there is not a simple comparably so Diaphoretic as Opium, which they account of all Vegetables the most cold, in which let them learn from me, that the Narcotick virulency may be separarated, without altering the specific virtue in the least, and then it is anodynous with much pleasure to the Patient, and a help for great maladies, giving case and comfort in most, but prejudicial in none, (save only an obstinate costiveness) it being the specific quality of that medicine to bind the belly, which it doth in most, yet so as to appear like a purge to some, but those very rarely.  
In Zalap, Rhabarb, and all purgative Medicines so called (or rather vegetal poisons) it takes away the virulency totally, without the least remain of the same, and is then either Diaphoretic or Diuretic, or rather both, without any molestation to the Patient, and thus a certain remedy for all acute, and many chronical (not too highly graduated) maladies.  
If any than demand of me an account of my mystery and method, I answer: By the Symptoms I judge of the disease, and according to the strength of the Patient, and the rigour of the distemper I order my medicines accordingly.  
Acute diseases, and many chronical not too highly graduated I cure by the Elixir of volatile Tattar alone, given in Wine, or else specificated with some Vegetable, as I see occasion. And with the blessing of God can promise the Patient cure to their comfort, and perform it to my own credit.  
But where either the disease is too high, or Nature too succumbent, there I volatize Sulphurs by essential Oils, and make them into Elixirs, and after given them a specification from restorative aromatic Balsams.  
And yet beyond this there is a way to make such a spirit of Tartar which is second to none but the great Dissolvent, of which I shall not speak here, having already transgressed the bounds prefixed to this Treatise, and besides in my other Treatise concerning the Art of Pyrotechny, it is fully handled, and with as much candour as can be expected.  
I shall at present conclude, advising the Captious Reader either to mend what I have done, or to forbear his censure; and the studious Artist I shall advise to go on in his begun task with cheerfulness and diligence; for true Medicine is a serious and weighty matter, according to the Poet, 
— Facilis descensus Averni,  
Sed— super as evadere ad auras  
Hic labor hoc opus est.—    
FINIS.   

Lector vive, vale; & si quid sois rectius istis,  
Candidus imperti; si non, his utere mecum.