The Proeme.

Wherein the ſcope and Method of the Tract is recited.

IN this queſtion I looke for opponents. Me thinkes I heare, ne ſutor ultra crepidam, ſounded and reſounded in mine eares. What hath the Author to doe with this queſtion? What? a Divine a medler in the Art of Medicine? Is not this beſides his text? Surely no. This queſtion may bee handled three wayes, and ſo incident to three ſeverall ſciences. For

It may be conſidered, 1. As conſiſting of ſuch and ſuch Ingredients, of ſuch and ſuch doſes, ſo and ſo collected and compounded; and thus it belongs to the Art of medicine. 2. Whether agents and patients being not conjoyned in corporall or virtuall contact within a limited ſphere of activity, can naturally produce any cure of alteration, as this unguent doth? And thus it belongs to naturall Philoſophie. 3. Whether that which produceth ſupernaturall effects, having no divine inſtitution (as this hath none) be not from the divell, and ſo the vſe of it witch-craft, and not to be practiſed by any honeſt and religious man? And thus it is of Theologicall and Eccleſiaſticall cognizance.

In the firſt conſideration I leave it to learned Phyſitians, skilfull Chyrurgions, and expert Pharmacapoliſts. But if I enter into conſideration of it the two other wayes, I am neither ultra crepidam, nor extra textum. I am not beyond my Laſt. My Laſt extends to Philoſophy. I am a Mr. of Arts in both Vniverſities. I am not beſides my text. I am a Divine by profeſſion. Viſiting the ſicke and wounded is not the meaneſt part of my dutie. In that ſacred action it is not to be forgotten, to admoniſh that medicines be vſed for recovery. And if ſuperſtitious and magicall remedies be attempted, they muſt bee inſtructed otherwiſe, and by all meanes be perſwaded from them. For their damnation is juſt, which doe evill that good may come of it. Now when ſuſpected cures are performed (as by this ung • ent,) that Divine which takes into conſideration, whether this or the like be not don • by Magicke and witchcraft, cannot properly be • ſaid to be Non-reſident from his profeſſion. Divinity is that ſcience which teacheth the meanes to everlaſting ſalvation both of body and ſoule. Nay the Heathen Poet can advize us as much,

Orandum eſt, ut ſit mens ſana in corpore ſ • no. Iuvenal. Satyr 10

Wee muſt pray that wee way have ſound ſoules as well as bodies. He then that forewarnes to take ſuch medicines for the curing of our bodies for a while, as may endanger both body and ſoule for ever, doth the part and dutie of a Theologue, and keepes himſelfe within the boundes of Divinity. Thus much by the way of anticipation. Now to the queſtion and diſputation. In which that I may not rove, but deale punctally and martially with this martiall ſalve, Pede pedes & cuſpide cuſpis, I ſhall in two members obſerve the Hoplomaticall method;

Of Offence and Proving againſt it. Diſproving whatſoever is brought for it. Defence

Articulus primus.

Wherein Naturall Reaſon and Philoſophy is brought to prove that this cure is not naturall, but Magicall and Diabolicall.

ALL lawfull medicines produce their effects either by divine inſtitution, as Naamans ſeven times waſhing himſelfe in the River Iordan to cure his leproſie, 2 Kings 5: and the poole of Betheſdaes curing ſuch 2 King. 5. as entred into it after the Angels ſtirring it, Iohn 5. 5. or by naturall operation, according to ſuch virtues Iohn 5. 5. as God in the creation endued ſuch creatures with, whereof the ſaid medicines are compoſed. So the Prophet Eſay preſcribed King Ezekiah a lumpe of Figges to cure his Apoſteme, 2 Kings 20. 7. 2 King. 20. 7. And the Samaritan bound up the wounds of him that was halfe dead in the way, and powred in wine and oyle into them, Luke 10. 34. Both theſe Luke 10. 34. were naturall medicines, found to have naturall virtue to produce their wiſhed effects, by Sonnes of Aſculapius, converſant in the inquiſition of ſecrets of nature. Galen therefore the Prince of Gale • ▪ • e Arte Curativa ad Glan • . lib. 2. cap. 7. Levin. Lem. Herb. Bibl. cap. 7. Franciſc. Val •• . de ſa 〈…〉 Phi •• ſ. cap. 8 〈…〉 pag. 〈◊〉 . Phyſitians, directs the application of Figges to rebellious tumours, which hardly breake and come to ſuppuration. And Levinus Lemnius ſaith, that Figs are a powerfull and preſent remedy. And Franciſcus Valeſius, greatly commends not onely the charity, but alſo the judgement and skill of the Samaritan for his fit and proper application. That which the Gracians call 〈 in non-Latin alphabet 〉 ▪ was in that caſe an artificiall and ſoveraigne fomentation. For whether his wounds were compound (by contuſion or dilaceration) or ſimple (by the ſole ſolution of continuity) the medicine was moſt proper for the firſt intention. If compound, nothing more agreeable to the rules of Art: If ſimple, yet ſeeing the Patient had layne long in the aire deſtitute of helpe (his wounds not ſo much as covered or bound up) his wounded parts were become exaſperate and refrigerated, Cui malo (ſaith my Author) nullare melius ſuccureretur quam calente Idem Ibide 〈…〉 〈 in non-Latin alphabet 〉 , which evill could no way better bee helped, than by fomenting the parts with wine & oyle warmed. But this Weapon-Salvo worketh neither of theſe wayes; Ergo, the cures done by it are not lawfull, but preſtigious, magicall and diaboſicall. The minor or aſſumption I prove thus. Firſt, that it is not of divine Inſtitution, becauſe it is no where regiſtred in Scripture. Secondly, it workes not naturally, See Ariſtol. Phyſ. l. 7. text. 10. 11. 12. Aqui • . 1. q. 8. Art 1. Durand. 1. Sent. diſt. 37. 1 becauſe it workes after a different manner from all naturall agents. For 'tis a rule amongſt both Divines and Philoſophers that; Nullum agens agit in diſtans. Whatſoever workes naturally, workes either by corporall or virtuall contact. But this workes by neither, therefore it workes not naturally. It workes not by corporall contact, the bodies are diſjoyned. Paracelſus ſaith, if the weapon be annoynted, the wounded partie may be cured, Parace • ſ. Archidox. Mag. lib 1. p 12 〈…〉 Oſwald. Cr • ll. Chim. baſil. pag. 278. 〈◊〉 . tract. de unguent. Armar H 〈…〉 , de. though 20. miles abſent. Oſwaldus Cr • llius, • o • linius, Helmontius, and others, put an unlimited diſtance. Therefore there is no corporall contact. So that this cure (if lawfull) muſt needes be performed by virtuall contact. But not ſo neither. All Agents working by virtuall contact worke within a certaine diſtance, and limited ſphere of activitie, beyond which they cannot worke. The loadſtone workes upon iron by virtuall contact: but it works See C • ſ • . Comment. in Ph • ſ. Ariſt. lib. 7. c. 2. Auguſt. de Civitat Dei. lib. 21. cap. 4. tom. 5. Pl •• . l. 37. c. 4. Sol •• . c. 55. &c 〈◊〉 :▪ R •• i. degemmis, 1. 2. c. 15. pag. 254. Plutarch in vita Hannib. but a ſmall diſtance. And if the Iron be ruſtie, or oyle, or a Diamond placed betwixt them, the ſtone cannot ſo affect the iron as to draw it: Say Divines, Philoſophers, and Lapidaries. Vineger is a moſt ſubtile penetrating agent. It is like hunger; it eates through ſtone walles. Hannibal that great Carthagenian Captaine, made his paſſage over the rockey Alpes (before unpaſſable) with vineger. Yet the interpoſition of tallow ſtayes his appetite. Stones or other objects annointed with it remaine ſafe and undiminiſhed in his voracious and ſharpe ſet preſence, though his jawes and teeth be ſet to it. Fire is the moſt raging agent of all; but a fire of tenne miles or greater compaſſe (if ſuch could bee) could not burne, heate, or warme a man two miles diſtant from it. The celeſtiall bodies, as the Sunne and the reſt of the Planets excell in virtuall operation all ſublunary agents. The light and heate of the Sunne goeth through the whole world. It goeth from the uttermoſt part of the heaven, and runneth about Pſal. 19. 6. to the end of it againe; and there is nothing bid from the heate thereof, Pſal. 19. 6. But yet a little cloud interpoſed obſcureth the light, and abateth the heate. The interpoſition of the earth keepes the light from Antipodes. The interpoſition of the bodie of the Moone eclypſeth the Sunne in our Hemiſphere, in part to ſome inhabitants, and totally to others, which in a diametricall deſcendent line inhabit under it. It never workes alike upon all parts of the earth. When it is Winter with us by reaſon of his Southerne journey and oblique beames, it is Summer in the other temperate Zone, becauſe his beames ſtrike downe in a direct line, and cauſe a ſtronger reflection, and that ſtronger reflection the greater heate. And when againe it is Summer with us, it is Winter with them, by reaſon of the Sunnes approaching neere unto us, and departing from them. So though it worke upon all things vnder heaven, yet it worketh not at all times alike, by reaſon it is not at all times from all things diſtant alike, nor at all times free from interpoſitions alike. Now then ſhall terreſtriall agents by diſtance and interpoſition bee totally, and celeſtiall partly hindred; and ſhall this Weapon-Salve worke from the weapon to the wound at all diſtances? Vide Barth. • ecker. Phyſ. lib. 1. c. 9. de Alterat. Theor. 3. pag. 73. Shall the interpoſition of neither ayre, woods, fire, waters, walles, houſes, Caſtles, Cities, mountaines, heate, cold, nothing ſtay or hinder the derivation of the virtue of it, to the body of the party wounded? O Agent beyond all Agents! Certainely the Angels of heaven cannot worke at ſuch a diſtance. Onely God whoſe Eſſence is infinite, and is Omnia in omnibus, all in all, can worke thus: becauſe from him nothing is diſtant at all. For in him we live, move Act. 17. 27, 28 and have our being, Acts 17. 27, 28. Let the judicious and religious Readers judge then, if theſe weapon▪ curing mediciners make not a god of their unguent, and commit not idolatry in attributing that to a little ſmearing oyntment of their owne making, which is proper to God only, the maker of al things. I cannot be perſwaded but that this Salve, conſiſting amongſt other things, of Moſſe taken from the skull of a theefe that hath beene hanged; of mans fat; of mans blood warme: as it is taken from his body, collected and compoſed with a great deale of ſuperſtition (as hereafter ſhall be related) the divell uſually delighting in ſuch things) is accepted of the divell as a kinde of ſacrifice, and that hee greedily takes it from the Weapon, and makes the mediciner beleeve it is ſpent by the virtue of it going to the wound, whilſt hee (skilfull by reaſon of his long experience in all Arts, and ſo in the Art of medicine) doth himſelfe ſecretly apply ſome other virtuall operative medicine to cure the wound, and to delude his credulous Mountabankes, makes them beleeve that this Salve (which dropt out of the hangmans budget) hath performed it. And I am drawne to this opinion, by an argument à comparatis. Canidiaes, witches and impes of the divell when they go a hagging, annoynt themſelves, See Doctoris I •• n. Robert. Anatom. Sect. 43. & Magnet. Curae Impoſt. pag. 13. 14. Gaud. Merul. Memorab. lib. 1. cap. 13. Hieronyus. in Dan. cap. 2. • om. 4. Ap • lei •• Mo • amor. lib. 2. C • jet. 2. 2. q. 5 • . art. 3. Mart. Navar. in Man. cap. 〈◊〉 1. num. 38. Paul. Gr • lland. de Sortilegi • s, l. 2. q. 7. 〈◊〉 . B • di • . l. 2. c. 4. Mat, 4. 5. 8. and are ſuddainly carried into remote places through the ayre, riding upon a broome, a hogge, a goate or the like; and the divell makes them beleeve that this their tranſportation is naturally effected by virtue of their medicament. But in very deed theſe their oyntments (which are made beſides other things of the fat of infants, as teſtifieth Gaudentius Merula; mans fleſh as S. Hierome; mans blood as Apuleius) doe not doe the feate, but the divell himſelfe carries them, as teſtifieth Cajetan, Navar, Grillandus, Bodin, &c. And the holy Scriptures which tell us of the preſumption of the divell to carry Chriſt himſelfe and ſet him on a pinnacle of the Temple, Math. 4. 5. and on an exceeding high mountaine, verſe 8. So the divell when men in this caſe annoynt the weapon, makes them beleeve that it is a naturall cure,when in very deed 〈◊〉 Toſtet. • Gen. c. 13. l. 354. fol. 140. col. 2. (if any cure be performed) it is done by him selfe, by ſecret application of other meanesendued with virtue to produce ſuch effects. And the 〈◊〉 vell doth this for his owne greater advantage, 〈◊〉 ſhall more at large be related hereafter.

Artiticulus ſecundus. 2

Wherein is brought the Authority of Writers diſ. allowing this Care, and condemning it for magicall.

THe Weapon Salve is the new invention of the divell, an old impoſtor. I can bring neither Plato nor Ariſtotle for ancient Philoſophers, Galen nor Hippocrates for Phyſitians, Tertull • an, Cyprian, nor Auguſtine for Fathers, Aquin •• , or Alexander de Hales for Cardanus 〈◊〉 venen. 1. 2. c. 0. Ioan. Scheo • . 〈 in non-Latin alphabet 〉 obſervation num medicarum rararum novarum admirabilium & monſtraoſarum. l. 5. pag. 801. impreſt Fra •••… . 160 •… pe • N. Ho •• amanum. Andr. • ibav. Apocalipſeor •… ermet • e •… pars prio. c 22. pag. • . • . impreſſ. Franc •• . 1615. Fran. T ••••••… The •••… p. 278. &c. Schoolemen directly and expreſſely writing againſt it. The firſt I found to make mention of it was Cardanus de venen • libro 2. cap. 6. yet hee (though much given to magicke had no farther knowledge of it than report, and that it was ſaid to conſiſt of ſuch ingredients as he there mentioneth. The next was one Schenk • us, who calleth it Prodig • oſa vulnerum curatio per opochryſmatis uſum. A prodigious curing of wounds by the vſe of the Weapon-Salue. No better commendation is given of it by Andreas Libavius, who calles it Impoſtoria vulnerum per unguentum armarium ſanatio Paracelſis uſitata. The impoſterous cure of woundes by he Weapon-Salve uſed by Paracelſians. The like Elog • e is given it by one • ranciſcus Tidi •• us. Calvin alſo (as teſtifieth Rodolphus •• clinius▪ denieth this R Goclin. Synarth. pag. 20. Barth Rockerman Syſt Phyſ. 〈◊〉 . c. 9. pag. 74. 75. 7 • . 〈◊〉 Ioan. Robert. Anatom. ter • m, • eſſ. Trevir. d 〈…〉 de Lovani. ult 〈…〉 Luxco. burg. 1618. G 〈…〉 . Heautontimo. impreſſe. Luxemb. 1618. Magn. curationis Impoſtura impreſſ. Luxemburg. 1621. Belgicarum Academiarum de Helmonti▪ Doct. judicium, anne • um. Doctoris Ioan. Rober. magnet: Cu •• Impoctur •• . pag. 97. 98. 99. & 100. Paracel. A • chidox. Mag. 〈◊〉 . 1. pag. 121. cure to be naturall. Bartholomaeus Keckemannus ſaith that this Weapon-Salve is no naturall agent, but ſupernaturall. Not from God, nor from his holy Angels, nor miraculous, but from the divell; as ſhall be more at large declared hereafter. Doctor Ioannes Robert • wrote three Tracts to prove the vnlawfulneſſe of this cure. The firſt hee calles Anatome brevis tractatus novi de magnetica vulnerum curatione. A ſhort Anatomie of a new tract of the magneticall cure of woundes. The ſecond is an anſwer to R. Goclinius his Synarthroſis, which hee not vnfitly calleth Goclinius Heautontimorumenos. The third and laſt hee calles Curationis magnetica Impoſ • ura; containing an anſwer to the pernicious diſputation of Ioannis Baptiſtae ab Helmont, a Phyſitian of Bruxels. To all which is added the cenſure of two Vniverſities, Lovain & Doway, both pronouncing the magneticall cure (as it is termed) of the Weapon-Salve, not to be naturall, but ſuperſtitious, magicall and diabolicall. I will conclude with the ſaying of Paracelſus himſelfe, who ſpeaking of the operations of this unguent, averreth that Certè haec omnia miracula & Dei dona ſunt: Surely theſe are all miracles and the gifts of God; Therefore not naturall. But let his words ſound what they will, the god which Paracelſus meaneth, was deus bujus mundi, the god of this world, 2 Cor. 4. 4. the 2 Cor. 4. 4. divell, whom he too much followed, as ſhall anon be expreſſed. So that here by the authority of learned Phyſitians, Philoſophers, Divines, and two Vniverſities, the uſe of this unguent is condemned as preſtigious and unlawfull. Wherefore ſeeing (as the Apoſtle ſpeaketh) We are compaſſed about with ſuch a cloud of witneſſes. Heb. 12. 1. let thoſe which Heb. 12. 1. uſe it, with repentance lay aſide the uſe of it, and thoſe which have not uſed it, praemoni •• praemuniti, with caution ſhunne and avoyde it.

Articulus Tertius.

Wherein the effects of this unguent are compared with other magicall oyntments, and found in operation like them.

VArious and pernicious, ſtrange and unparalleled by any other medicine, are the effects and feates wrought by this unguent. By the weapon you may divine whether the Patient ſhall live or die. Warme the annoynted Weapon, ſo that you may endure your hand on it, caſt on poulder of red Saunders and bloodſtones: if the Weapon thus heated, ſalved, and pouldred, ſweate drops of blood, hee will dye, if not, he will live, ſaith Crollius. And by the Oſwald. Croll. ubi ſupra appearing of ſpots of blood, at any time upon the Weapon, onely annoynted and not pouldred or heat, it may be knowne whether the Patient diſorder himſelfe by Racchus or Venus. Nay by the annoynted Weapon you may kill the Patient (if you will) without touching him. O gladius Delphicus! If the annoynted Weapon be not wrapped in cloathes to be kept from the cold ayre, the Patient incurres a ſhaking Ague. If it be kept too warme, he falleth into a hot burning Feaver. If a Ligature be made about it, and tyed hard, the Patients body is tortured as if his limbes were coa 〈…〉 If the Weapon be put in the fire, his body will be See •• cker. ubi ſupra. bliſtred as if the fire it ſelfe had burned it.

I know not to what to liken theſe feates, but to thoſe of Witches, who make pictures of men in waxe, and pricking them, the party for whoſe picture it is made, is tormented; and burning them, their limbes are burned and bliſtred. Of which practiſes the Poet ſpake long agoe of Medea.

Devovet abſentes, ſimulacrá que cerea ſingit, Ovidius. Epiſt. 〈◊〉 . Hipſipelles • aſo •• . Et miſerum tenues in jecur urget acus. Medea curſeth thoſe which abſent are, And with her charmes ſhe wounds mens hearts from farre; Of waxe ſhe images doth make of men, And placeth needles in their boſomes then; Theſe needles by th▪ helpe of the envious Fiend, Torture poore ſoules, and bring them to their end.

The effects then of this oyntment ſymbolizing thus with the practiſes of Witches; to my reaſon they ſeeme to have no reaſon, which deny theſe to come from the ſame founder the divell. Surely they are ejuſdem farinae. For when I finde them of the ſame • oafe, I cannot but judge them of the ſame meale.

Artic. quartus.

Wherein the vanity of this Salve is diſcovered by the 4 iniquity of the Author, or firſt Inventer of it.

THe Author of this Salve, was Philippus Aureolus Bombaſtus Theophraſtus Paracelſus. Feare not Reader, I am not a conjuring, they are onely the names of a Conjurer, the firſt Inventer of this Magicall oyntment. Therefore Crollius cals it, Vnguentum Sympatheticum ſeu ſtellatum Oſwald Croll. ubi ſupra. Them. Fraſt. cit. Rat 〈…〉 e • a Torre 〈◊〉 Theol. 〈◊〉 . • 5. Att. 4. diſp. 1. p. 15 • . tom. 2. Conrad Geſner. • n • rumeratione Alphabetica Scriptorum Chirurgiae l • t. 〈◊〉 . impreſſ. T • guri, at no. 1555. Paracelſi, the Sympathizing or Starry-working vnguent of Paracelſus. Of this Paracelſus, Thomas Eraſtus a Phyſitian, ſaith, that he brought an hundred thouſand falſe imaginations and ſolemne dotemēts into the world, never dream'd of before, either by Wiſemen or Fooles. And it is recorded, by Conradus Geſ • erus, that he was a man which contemned all ancient Phyſitians and Philoſophers: That he endevored to bring many ſtrange and unheard-of practiſes into the Art of Medicine: that he was a man of baſe and wicked life and converſation: that he converſed with a Familiar Spirit, 〈◊〉 tract. pag. • 5. and was given to all kinde of Magicall and Necromanticall practices. Malus Corvus, Malum ovum. An ill Bird laid this ill Egge. But Goelinius faith, that Paracelſus was not the firſt Inventer, but onely A L 〈…〉 ubi ſupra. Ioan. Paptiſt. Port. Mag. • a uralis. 〈◊〉 . 8. c. 12. Ioan. Burgra • . in 〈…〉 oly ch • i • . pag. 123. an illuſtrator and amplifier of it, the Author of it being much elder then he. But beſides Crollius the great Champian for this Weapon working Medicine: A. Libavius, Ioannes Baptiſta Porta, Ioannes Burgravius, &c. (all which I rather credit than one ſingle Goclinius attributes the firſt invention of this wonder-working Oyntment to the Bombaſticall braine of Theophraſtus Paracelſus. If any other braine were the Forge, in which it was firſt hammered, why doth he not name his Author? Surely if it were not hee, 'twas a Whelpe of the ſame Litter, a Magician, an Impe of Cerberus. For indeed Keckerman ſaith, that one Anſelmus, an Italian of Parma, (who it ſeemes lived before Paracelſus) Barth. Kecker. Syſtem. Phyſ. lib. 1. pag. 75. was the firſt that brought this Cure to light. Which of them ſoever it was, it skilleth not much. They were both Magicians, converſant with the See Raphael. de la Torre ſummae Theol. q. • 5. art. 4. diſp. 1. p. 287. tom. 2. Geſuer. ub • ſupra. Vide. D. Iean. Robert. G • cl •• . Heauton. Sect. 12. pag. 125. 126. See Perkins Gover. of the tongue, c. 5. pag. 444. P 〈…〉 . Archidox. Mag. lib. 1. pag. 121. Divel. Anſelmus Parmenſis, though ſome Saint him and miſtake him, for Anſelmus Cant. was rather a Divell. It is apparent then whence it came, and what earth-compaſſing Mountebanke it was that firſt taught it. For that, Paracelſus was a Conjurer, working beſides the bounds of Nature, it is moſt evident, (beſides the teſtimony of Geſner) by ſome propoſitions gathered out of his works, by Doctor Ioannes Roberti. But for mine owne part, to ſatisfie my ſelfe and my Readers, I will goe no farther than to the Tract wherein the Vnguent is deſcribed, and there to the preſcription next adjoyned, which is a Receipt to cure one decayed in Nature, unable to performe due berevolence. The Cure by his direction is thus to be effected. Take an horſe-ſhooe caſt from a horſe, let it be wrought into a trident Forke, impreſſe theſe and theſe Characters on it, put a ſtaffe of ſuch a length into the ſocket for the ſtale of it; Let the Patient take this Forke and ſticke it in the bottome of a River of ſuch a depth, and let it remaine ſticking there ſo long as is preſcribed, and he ſhal be reſtored to his former manlike abilitie. If this be not Witchcraft, I know not what is! Now then Paracelſus being a Witch, and this experiment being placed amongſt his Diabolicall and magicall concluſions, it cannot chooſe but be Witchcraft, and come from the grand maſter of Witches the Diuell, if Paracelſus were (us moſt repute him) the Author and Founder of it. Neither can it be better, if Anſelmus were the Authour of it, as Keckerman reports. For, ſaith the ſame Keckerman, Kecker ubi ſupra. See R • ph de la T • rre ubi ſupra. this Anſelmus (how ſoever he is by ſome now eſteemed) was a noted Magician whilſt hee lived.

Now then if we make a collection of all. Firſt, of naturall reaſon and Philoſophy. Secondly, of the opinion of Authors decrying it. Thirdly, of the effects of it compared with other Agents. Fourthly, of the Author that firſt invented it; the totall ſumme will be Witchcraft. Witchcraft is an offence of the higheſt nature againſt God. Therefore in the bowels of Chriſt, I adviſe all good Chriſtians to ſhunne and avoyd the uſe of it. • iſcite juſtitiam moniti, & non temnere Divos.) Virgil. Ae • eid. lib. 6. To • . in Mat. part. 5. c. 19. q. 90. • ol 120. col. 2. And to follow the counſell of Toſtatus, who ſaith, that Toleranda potius ſunt quaecunque mala, quam recurramus ad maliſicos. We muſt rather endure any miſery, than have recourſe to them which practiſe Witchcraft.

Membrum ſecundum.

Hitherto I have dealt by the way of offence, Memb, ſecund proving againſt it. Now I come to defence, diſproving what ever the Divell or man hath brought for it: that ſo the Reader may be the better ſatiſfied, by ſeeing all fully retorted and anſwered. And I ſhall ſtill be at the ſame guard with this Weapon-Salve. I ſhall lay on as many ſtrong blowes to maintaine it, as I have brought againſt it to conſure it. I ſhall be the ſame in order and method for the unguentaries, that I am for my ſelfe & the Contr unguentaries. Foure Articles ſhall ſtand up for them as for us. I ſhall bring

Their 1 Reaſons and Philoſophy maintaining it. 2 Writers and Authors allowing it. 3 Effects and operations approving it. 4 Inventor & firſt compoſer cōmending it.

Articulus primus. Wherein the reaſons and Philoſophy brought for it 1▪ are collected and diſproved.

THoſe Medicines are lawfull however they worke, where no inchantments, no ſpels, no characters, no charmes, no invocation, no compact with the Divell, no ſuperſtitious obſervations are uſed. But in the 〈◊〉 . Objection. applying of the Vnguent to the Weapon, there are none of theſe. Therefore this Medicine is lawfull.

I deny the minor propoſition. For there is a 〈…〉 t on. kinde of ſuperſtition, and compact with the Divell in the uſe of it. Firſt, there is ſuperſtition, and that twofold. Firſt, in the collecting of the ingredients. The Moſſe muſt be ſcraped when the moone increaſeth, See Oſwald. Creſ • , ubi ſupra. and is in a good houſe, as of Venus, not of Mars or Saturne, (as Crollius tels us.) That ſome Plants are of greater vertue, gathered in the new or full of the Moone, (becauſe they have then the greater drineſſe or moyſture in thē) I will not deny▪ but that the Moon muſt be likewiſe in ſuch or ſuch of the twelve houſes, is an Aſtrologicall and ſuperſtitious obſervation. And in the Scriptures, Aſtrologers, Dan. 2. 2. Magicians and Sorcerers, like birds of a feather are linked together. Secondly, there is ſuperſtition in the manner of annointing the Weapon. If the wound came by a thruſt, you muſt annoint the ſword from the point to the hilt. If with a cut, then from the edge to the backe. In either, juſt ſo much muſt be annoiated as hurt the Patient. For, ſaith the ſame Crollius; Alioquin nocumentum Idem Ib. See Cornel. Agri • pa. de van. Scient. c. 46. Act. 17. 22. adferretur Patienti. You may elſe hurt the Patient. And that day the Mediciner ſmeares the Weapon, he muſt abſteine from Venus. Of which Mediciners I cannot but ſay as S. Paul to the men of Athens: I perceive that in all things you are too ſuperſtitious, Acts 17. 22.

Laſtly, there's a compact with the Diuell. For See. Auguſt. de doct. Chriſti. l. 2. cap. 20. tom. 3. Aq 〈…〉 . 2. 2. 〈…〉 5. & 〈◊〉 . & Ca •• t. in Thom. lb. the Divell may be compacted with two wayes, as Saint Auguſtine, Aquinas, and other Fathers and Schoolemen teach.

Either by Expreſſe and open or tacite and implicite contract.

In the uſe of this Salve, though therebe no expreſſe and open, yet there is a tacite & implicite contract with the Divell. For Tacite invocatur daemon, quando Mart Nava • in Manual. Confeſſ. cap. 11. num. 25. Tolet. Summa Caſ. Co • ſcien. l. 4. cap. 16. num. 1. aliquis cōtendit facerc aliquid, per cauſas quae necvirtute ſua naturali, nec divind inſtitutione poſſunt illud efficere. The Divell is then implicity invoked, when any man attempts to bring any thing to paſſe, by See Memb. 〈◊〉 ▪ A •• .1. meanes which have neither naturall vertue, nor divine inſtitution thereto. And contrary to this rule is the uſe of this unguent, as is before demonſtrated. See Perkins his diſcourſe of witchcraft▪ • . 2. p. 616. col. 1. volum. 3 For a man may receive this Salve from a friend which plainely and totidem verbis, never had to doe with the Divell. That friend may haue had it from another, as farre from ſuch practiſes as himſelfe. Thus it may be derived through infinite See Oth. Caſ • almanus. Ange lograph. part. 2. cap. 24. pag. 653. hands: yet all theſe traditors in the uſe of it, had an implicite compact with the Divell; in as much as the Divell was the firſt inventor of it. For the Divel whē he firſt appoints to any man inchantments, ſpels, characters, charms, herbes, ligatures, or oyntments to produce ſuch effects, entreth not into covenant with that individuall party for himſelfe, but alſo for others ſpecificall; that whoſoever ſhall according to his preſcription uſe them, ſhall bring to paſſe ſuch effects by them. Not that the very charmes, characters, or oyntments, doe by themſelves or his helpe produce ſuch effects. There's no ſuch force in them. But theſe are ſignes whereby the Divell knowes our deſires, and then he himſelfe by ſome other meanes (if God reſtraine him not) ſecretly workes our deſires. Therefore ſaith Saint Auguſtine, Daemones alliciuntur—non ut Auguſt. de Civit. Dei. l. 21 cap. 6. rom. 5. animalia cibis ſed ut ſpiritus ſignis—per varia genera lapidum, herbarum, lignorum, animalium, carminum, rituum. The Divels are drawn to our purpoſes not as beaſts, by meates, but as ſpirits by ſignes, by ſundry kindes of ſtones, of herbes, wood, living creatures, conjurations, and ceremonies. The Conjurers circles, his invocations, his inchantments, his characters, his rod, his charmes, cannot conjure the Divell to appeare will he, nill he; but out of former compact, he comes when theſe ſignes are exhibited. Yet the ſubtill Fiend feignes himſelfe to be compelled. But it is to delude and deceiue man, to gaine him to him, to be of his condition, ſaith Scaliger, and ſo the more freely and frequently 〈◊〉 Scalig. Subtil. exercitat • 49. Henri 〈…〉 H • ſsi • in Gen. citatur a D • lrio. l 2. diſquiſit. magic. q. 30. Sect. 3. Vide D. Cyprian. Epiſt 8. Vi 〈…〉 . & D. 〈◊〉 ronym. in vitâ H •• ar. • o • . 1. pag. 250. to converſe with him and uſe his helpe. Therefore ſaith Henricus de Haſsiā moſt excellently; Ipſe ſimulat ſe captū • t te capiat, ſe vin •• ū ut ſe vinciat, ſe tuo imperio ſubditum, ut te ſibi ſubdat, à te incluſum ut te finaliter includat, ſinget ſe tua arte vel imagini vel lapidi alūgatum, ut funibus religatum te ad infernum ducat. The Divell feignes himſelfe to be taken, that he may take thee; to be bound, that he may binde thee; to be under thy command, that he may bring thee under his; to bee kept in and reſtrained, that he may reſtraine thee for euer: hee feignes himſelfe to be bound by thy Art, either to this or that character or ſtone, that he may leade thee in his ropes bound to Hell fire. And of this opinion is Wierus (a man well skilled in ſuch buſineſſe) Wierus de praeſtig. dae 〈…〉 monum lib. 4. Teſtat. in Matth. part. 5 cap. 19. q. 90. fol. 119. col. 3▪ Cae 〈…〉 . An 〈…〉 graph. part. 2, c. 17. 〈…〉 . and Toſtatus and others. Now then collect the ſumme of this anſwer, and you ſhall finde the falſehood of the minor propoſition: that the uſe of this oyntment is unlawfull, there being firſt ſuperſtition, and then a compact with the Divell (a tacite compact) in the uſe of it.

The Divell goeth about like a rearing Lion ſeeking whom he may devour, 1 Pet. 5. 8. The Divell rageth 1 Pet. 5. 8. 〈◊〉 Obiect. 2, to deſtroy us, he runnes not to helpeus. Therefore this medicine curing and helping men wounded, is not from the Divell, and ſo is lawfull.

I deny the argument. For the Divell, for ever to endanger two ſoules, the Mediciners and the Medicined, Solution. may be ready by naturall meanes ſecretly applyed to cure the wounds of one body for a time. This is not to doe any good to man, but to bring him to ruine and deſtruction. The Divell is a lyer from the beginning, the father of lyes, yet ſometimes he tels truth, to inſinuate himſelfe to be truſted and beleeved, when he deales falſely. Chriſt therefore, and Saint Paul, though the Divels told the truth in the poſſeſſed, Marke 5. 7. and Acts Mark. 5. 7. Act. 16. 17. 16. 17. yet they ſilenced them and caſt them out: So, though the Divell would cure our wounds or diſeaſes, we muſt not accept it, becauſe he intends not our good, but our utter ruine and deſtruction by it. Like a Boat-man hee rowes one way, and lookes another, quite contrary.

Thoſe are naturall and lawfull cures which are 1. Objection. wrought by Sympathies. But this cure is wrought ſo, & is called by Crollius unguentum Sympatheticum, Croll. ubi ſupra. the Sympathizing unguent. For this unguent conſiſting of mans-moſſe, blood and fat, hath in it a naturall Balſame. This naturall Balſame by the influence of the Starres, cauſeth a ſympathy betwixt the weapon and the wound: and ſo the application of the Medicine to the one, effects the cure upon the other. Therefore this cure is naturall and lawfull.

I will not contradict the major propoſition. But the minor is in part improbable, in part falſe. It is Solution. improbable that this ſtinking Weapon-medicine ſhould have a naturall Balſame in it, more than others. That odoriferous • pobalſamum, gotten in Iudea and Aegypt, the Iewes chiefeſt treaſure, (as Iuſtine Iuſten. Hiſto • . l. 36. Sect. 3. tels us) reputed the beſt in the whole world, curing wounds in three dayes, cannot worke ſuch wonders as this. And 'tis falſe that that Balſame (if there be any) cauſeth any ſympathy betwixt the wound and the Weapon. For the Weapon is an hard inſenſible ſubſtance voyd of all affection and pathy. It is not altered by the dreſſing of it. It Vide 〈…〉 er. Phyſ. l. 1. c. 9. pag. 74. & 75. comes not to ſuppuration as wounds doe. And where there is no affection and pathy, there can be no co-affection and ſympathy. Beſides, all things ſympathizing affect the ſympathized within a certaine diſtance (as hath beene before related.) This See Memb. 1. Art. 1. doth not ſo. What ſympathy then is there betwixt the Wound and the Weapon? And that the influence of the Starres ſhould cauſe this ſympathy, is yet more ſtrange. As if the ſmearing of a Weapon here below, can call the Starres above, at any time when we will, to give an influence which they gave not before, nor had not given at all, had not the Weapon been ſmeared at all. O inchanting Salve! —vel poſsit coelo deducere lunam! Virgiſius.

Thus Witches by annointing themſelves with their venificall ointments are carried up in the airy Heaven. Thus our Weapon-Salve-mongers by annointing their tooles, bring an influence downe from the ſtarry Heavens. Theſe like the Woman-Prieſt of Maſſyls in the Poet can command the ſtarres. Of whom Virgil,

Haec ſe carminibus promittit ſolvere mentes, Virgil. Aene • d. lib. 4. Quas velit, aſt alijs duras immittere curas: Siſtere aquam • luvijs, & vertere ſydera retrò. Thoſe which are ſad, with charmes ſhee'l undertake To cheere up, and buxſome and glee to make; And others which to mirth themſelves compoſe, To ſtrike in dumpes, and all their mirth to loſe: Shee'l make the Rivers ceaſe to runne their race; And ſtarres in heaven goe backward from their place.

That the annointing a peece of Iron here below, ſhould draw down an influence from the celeſtiall bodies above, to conjoyne in ſympathy two bodies farre diſjoyned in place, is to me an argument ſufficient to prove (that if any ſuch thing be) it is Witchcraft: and ſo I ſhall account it.

Magneticall cures cauſed by emiſſion of radij Obiect. 4. and ſpirits, carrying a curing vertue from one body to another, are lawfull. But of this ſort is this cure. For as the Loadſtone being ſenſible of an underſtanding phantaſie, and endued with life, ſends forth his radij and ſpirits even to the Articke pole, though farre diſtant. So this Salve when the weapon is annointed with it, cauſeth the blood reſiding on it, by magneticall operation, to ſend forth his ſpirits by the vicine ayre, to the wounded body; and this ſpirit carries the ſanative vertue from the weapon to the body, and ſo the weapon and the wound are (though not immediately yet) mediately joyned together by the ſpirit of the blood which hath life & motion in it, as Paracelſians teach. For wherſoever the carkeiſe is, that is, the body, Mat. 24. 28. there will the Eagles be gathered together, that is, the ſpirits, Matth. 24. 28. For the ſpirit of the blood doth ſympathize with the body and hath life and motion in it. And this appeares by the comming forth of freſh blood out of the carkeiſe and dryed limbes of a man murthered, when the murtherer is preſent. And by the teſtimony of holy Scripture, Levit. •• vit 〈◊〉 ▪ 17. & • 7. 14. Dent. 12. 23. 3. 17. and 17. 14. Dent. 12. 23. All which places tend to this purpoſe, that in the blood of creatures is life. This likewiſe is manifeſt by the ſundry motions of blood in the body of man. In anger the blood of man will boyle. In ſorrow the blood is cold. In feare there is a paleneſſe in the face by a flight and receſſe of the blood. In ſhame there is a bluſhing or fluſhing of blood in the face. All theſe are proofes of the life and motion of the blood. Nay, the blood of man hath a voyce, though we heare it not. For Cardanus ſaith, that Motus S •• l. de ſubt • l. Ex • r. •• 5. aer ſemper ſonum excitat quamvis non audiatur. But God who ſees and heares all things, heares the voyce of it and underſtands it. Therefore God ſaid to Cain, What haſt thou done? the voyce of thy brothers blood cryeth unto me from the ground, Gen. 4. 10. Theſe Gen. 4. 10. are magnalia naturae, the wonders of nature. Theſe are occultae qualitates, ſecret qualities. Every Peripateticke, every pccorius aſinus, rurall Rhombus, and pedainticall Pariſh-Prieſt underſtands not theſe magneticall cures by emiſſion of the ſpirit of the blood. Onely Paracelſians (whoſe ſtudies are to bring to light the abſtruſe and hidden ſecrets of nature) know and underſtand them, and to good purpoſe, for the health of man, practiſe them. The Levite and the Prieſt paſſe by the wounded man to Iericho. But the Lay▪ Samaritan verſed in the myſteries of Nature, takes him up, releeves and cures him, Luke 10. 33. Muſt it therefore be called in Luke 10. 33. queſtion, whether his applications be Witchcraft, becauſe each obtuſe underſtanding apprehends not the reaſon of them? God forbid. To attribute any thing to the divell, whereof God and Nature is the Author, is to rob God and man of the honour due to each of them, and to give it to Sathan, which is ſlat idolatry, and a great diſcouragement to learned men, to put in practiſe their rare and vulgarly unknowne experiments. Thus Galen himſelfe complained, that when hee ſometimes brought wonderfull things to paſſe, by his accurate knowledge in naturall Philoſophy, he was accounted no better than a Necromancer familiar with the divell. Thus that learned Chriſtian Romane Conſul Boë • ius complaines that hee was falſely accuſed of Boet. de Conſolat. Philoſo. 〈◊〉 ▪ 1. Proſa 4. Sorcery, becauſe he was excellently skilled in the noble ſcience of naturall Philoſophy. All which I urge to this purpoſe, that becauſe each perſon apprehends not the reaſon of this cure, it is not by and by to bee accounted Witchcraft and Sorcerie.

Here is argument enough to furniſh the magniloquent 〈…〉 tion. ſpeech of a thundering Mountabanke, which though you have drawne it out of the writings of the prime unguentaries, as Crollius, Goclinius, Helmontius and others: yet you diſpute fallaciouſly, and doe (as we ſpeake in Schooles) petere principia, take that for granted, which we utterly deny and relinquiſh. For I deny in your argument no leſſe than five things.

As 1. That the Loadſtone doth worke upon the Articke pole. 2. That the Loadſtone hath ſenſe, vnderſtanding, phantaſie, life. 3. That this cure is done by magneticall operation. 4. That blood ſeparated from the body of man hath life, ſpirit, naturall motion, o • voyce. 5. That your expoſitions of ſeverall places of Scripture are genuine and conſonant to truth.

Firſt, I deny that the Loadſtone doth worke up on the North-pole. The pole rather workes upon the ſtone. So teſtifieth Franciſcus Ru • us an expert Francis. 〈◊〉 de gemmis▪ 〈◊〉 ▪ 2. c. 24 pag. 270 Lapidary. Thus Philoſophie. That celeſtiall bodies worke on terreſtriall is, ver a philoſophia, true Philoſophy. But that terreſtriall worke on celeſtiall, is plana moroſophia, plaine fooloſophie.

Secondly, I deny that the Loadſtone hath ſenſe, phantaſie, underſtanding, and life. I have read of Plantanimalia living plants, ſeeming to have ſenſe, phantaſie, and underſtanding. As of the tree growing Scalig. de ſ • btil. E • ercitat. 181. Sect. 27. & 28. in the Province of Pudiſeram; to which when a man comes, ramos conſtringit, it ſhrinkes up the boughes, but when he departs, ramos pandit, it opens them againe. And of the plant called the Tartarean Lambe, reſembling a Lambe in ſhape and proportion, Ioan. 〈◊〉 ▪ Com. Phyſ lib. 5. c. 16. and graſing and eating up the graſſe round about it. But of Saxanimalia ſtone-living creatures, never did I heare, unleſſe by ſome new Paracelſians, as Goclinius and Helmontius, and old heretickes whereof S. Hierom ſpeaketh, who maintained D Hieron in Matth. c. b. tom. 6. p. 12. omnia eſſe animantia, that all things were living creatures, to whom for their ſuperſtitious vanities, the Lord (as the Apoſtle ſpeaketh) hath ſent ſtrong 2 Theſſ. 2. 11. deluſions that they ſhould beleeve a lye, 2 Theſſ 2. 11. For all things living do live, either with a vegetative life, as trees and plants; or a ſenſitive life, as bruits and beaſts; or with a rationall life, as men and Angels. The Loadſtone living none of theſe Vide Ioan. 〈…〉 phyſ. 〈◊〉 . c. 6. pag 628. wayes, hath no life in it. Having no life, it hath no ſenſe, fantaſie, and underſtanding; and I thinke their underſtanding little better which maintaine the See Marſil. Ficin▪ in Plotinum de ani na. 〈◊〉 . 4. c. 30. contrary. When Marſilius Ficinus can perſwade mee that the Starres have the ſenſes of ſee • ng and hearing, and do heare mens prayers; then Paracelſians ſhal perſwade me that the Loadſtone hath life ſenſe and fantaſie.

Thirdly, I denie that this cure is done by magneticall operation. My reaſons are given in my Solution to the third objection and elſe where. To their places I referre you.

Fourthly, I deny that the ſeparated blood of man hath any life, ſpirit, naturall motion, or voyce. The blood contained in mans body is not truly and properly his life. Mans life is his ſoule. Abſit ut anima hominis ſanguis putanda ſit, ſaith S. Auguſtine. Auguſt. in Levit. quaſt. 57. tom. 4. Farre be it from us that we ſhould thinke the blood of man his ſoule. Valde cavendus eſt hic error & omnibus modis refutandus, We muſt by all meanes take heede of, and refute this error, ſaith the ſame Father. Idem • b. Though the blood of beaſts (which have mortall ſoules) be their life and ſoule, as Tully and M. T. C. Tuſcu. l. 1. others thought; yet the blood of man whoſe ſoule is immortall is not ſo. When we ſay the blood is Iſta propoſitio eſt falſa, ſed tatré magis vera. in brutis quam hominibus. Toſtat in Levi. c. 17. q.7. ▪ Sanguis anima eſt Auguſtine tantundem valet atque animae ſignum. Calvin. in. •… praecept. pag. 523. Franciſ. Valeſ de Sacrâ Philoſoph. c.5.p.104. the life, it is a figurative ſpeech. Metenomia ſubjecti. The thing containing is put for the thing contained. For the blood is animae vitalis vehiculum, the continent or channell of the naturall ſpirits in the liver, of the animall in the braine, and of the vitall in the heart. It carries ſome ſpirits in the fleſh, more in the veines, moſt and the pureſt in the arteries. The heat, motion and actions in the body of man, are begotten and conſerved of blood, as Valeſius obſerves out of Galen. Therefore mans life, and the life of other creatures is ſaid to bee in the blood. And the Poet deſcribing one bleeding to death, ſaith,

Purpuream vomit ille animam— Virgil. Aeneid. l. 9.

He ſends forth his purple ſoule——that is, his blood of a purple colour. What Oyle is to the Lampe, ſuch is the blood to the body. It is the juyce of the whole body. Other juyces are proper See valeſ ubi ſupra. & Ioan. Combach. Phyſ. l. 4. c.1. pag. 611. to their parts. Chylus is the juyce of the ventricle, milke of the breaſts, marrow of the bones, ſeed of the genitals, but blood of the whole body. Now then, if there be not life in the blood of man, when it is diffuſed through his whole body, certainly there's none in it parted and let out of the body. If there be no life in the fountaine and whole blood of man, there's none in the drops ſhed from the fountaine, and out of man. Neither is there any ſpirit in the blood departed, which hath recourſe to the body againe. For then one man ſhould haue infinite ſoules. So many drops of blood, ſo many ſoules or ſpirits. For where the ſpirits, the operations or inſtruments of the ſoul are, there the ſoule muſt needs be. For they are Relata. (Inſtrumenta Zabarella de facultat bus animae. c. 3. Vide Kecker. • yſt. log. l. 1. c. 15 p. 132. ſunt inſtrumentati inſtrumenta.) And the rule is that; Relatorum vno poſito, ponitur & alterum, nec eſt relatio niſi inter ea quae ſunt actu, ſaith Zabarel. Or elſe the ſame ſoule ſhold be divided into infinit parts; all which are contrary to the affections of the ſoule, which are three. Simplicitie: it conſiſts Vide 〈◊〉 . Combach. Phyſ. l b. 4. c. 1. pag. 650. not of parts. Indiviſibility: it cannot be divided into parts. Immobility: it gives motion to others, but it is immoveable it ſelfe. I have heard and read of ſpirits and quinteſſenſes, artificially extracted from inſenſible bodies, by the Art of Chimiſtry, but I never heard nor read of ſpirits or phantaſies naturally reſiding in inſenſible parts ſeparated from their bodies. That any ſuch phantaſies or ſpirits are, is a phantaſticall conceit hatched by the ſpirits of Bombaſtus Paracelſus, which are 〈 in non-Latin alphabet 〉 , evill ſpirits. And theſe ſpirits are they which in this cure (if any cure be) carry the ſanative vertue from the weapon to the wound. Neither hath the blood of man, once fixed and dried on a weapon, any motion. Nay, when it is but once ſetled in the cadaver or carkeiſe, it hath ordinarily and naturally no motion at all, unleſſe to corruption, which (as Ariſtotle ſpeaketh) is rather a mutation • riſtotl. Phyſ. 〈…〉 5. c 1. tex. 8. than a motion. And for the freſh bleeding of a murdred man, at the approach of the murtherer, it is no naturall and ordinary motion proceeding of any life of the blood, but a ſupernaturall motion proceeding from the juſt judgement of God, who gives the blood a wonderfull and ſupernaturall motion to come forth and meet the murtherer, and accuſe him to his face. I am not ignorant that there are ſome which would aſsigne naturall cauſes of this freſh bleeding (which who deſires Vide He • ric. • ocer. l. C. in tract. de quaſt. & tort▪ reorum. pag. 93. &c. 〈◊〉 . • aſm. Somatalog. cap. ult. quaeſt. ult. Lem. 〈◊〉 〈◊〉 Miraculis naturae. l. 2. c. 7. to know, let them reade Bocerus, Caſman, and Lemnius.) But for my part nothing more reſolves me, that it is ſupernaturall, appointed by God, than the bodies of ſuch as are executed by courſe of Law. The Hangman or Headſman may come neere and touch the dead cold bodies of the executed, and they bleed not a freſh, becauſe he is no murtherer, but is the hand of the Magiſtrate, whoſe ordinance is from God, and beareth not the ſword in vaine, Rom. 13. 4. Now dead bodies bereaved of Rom. 13. 4. life by externall violence, whether it be by a malicious murtherer, or a legall executioner, would have all one effect, (for each bodies are of like ſenſeleſſe qualities) but that God the ſupreme judge hath ordained and commanded the one, and in his Law expreſly forbidden the other. The publike Magiſtrate may in juſtice kill, and no blood will cry, becauſe with ſuch actions God is well pleaſed. A private perſon cannot in malice kill, but innocent blood wil come forth, cry and accuſe the murtherer; becauſe with ſuch actions God is moſt diſpleaſed. Not that the blood of the murthered hath any voyce, as is alleadged by Cardanus Scalig. de ſubtil. Exercitat. 345. Gen. 4. 10. Mercerus in Gen. 4. p. 112. col. 2. & Luther. in Gen. c. 〈◊〉 . fol. 87. his inaudible voyce (which is ſufficiently refuted by Scaliger) and out of Scripture of Abels voyce, Gen. 4. 10. For that is a Proſopopeia, ſaith Mercerus. A figure whereby a voyce or ſpeech is attributed, to that which hath none. Thus in Scripture there are foure ſinnes, which have voyces attributed to them, and are called crying ſinnes; ſuch ſinnes as cry to heaven for vengeance. The Ancients have expreſſed them in two Hexameters.

Clamitat ad coelum vox ſanguinis, & Sodomorum: Vox oppreſſorum, merces detenta laborum. Foure ſinnes there are which unto heaven cry, The voyce of blood, and of Sodomitry: Oppreſſion of the poore, and labourers hier, Kept backe unjuſtly when they it requier.

The ſinne of Sodome cryes, Gen. 18. 20. Blood Gen. 18. 30. Gen. 4. 10. Eſay. 5. 7. Dent. 14▪ 15. cryes, Gen. 4. 10. Oppreſſion cryes, Eſay 5. 7. And detaining the hirelings wages cryeth, Deut. 14. 15. Now the money the hireling hath right unto, hath truely no voyce, but onely by proſopopeia: and ſo the blood of the murthered. Therefore the Scriptures are not urged to purpoſe. And for the boyling of the blood in anger, paleneſſe and flight of the blood in feare, redneſſe of the face and bluſhing in ſhame, &c. Theſe come not by reaſon of life and motion in the blood: but becauſe the blood is moved according to the affections of the ſoule: and the ſoule is in the blood (as Valeſius ſpeaketh) Franciſ. Valeſ. de Sacrâ Philoſoph. c. 4. pag. 105. Non per informationem aut praeſentiam, ſed per potentiam & operationem.

Laſtly, the interpretations of Scripture are falſe. That of Chriſt, Whereſoever the carkeiſe is, there will Mat. 24. 28. the Eagles be gathered together, Mat. 24. 28. is interpreted of the Paracelſiā cure by the ſpirit of blood, carrying the ſanative vertue from the blood fixed on the weapon to the wounded body. Where the carkeiſe is, that is, the body, there will the Eagles, that is, the ſpirits of the blood, be gathered together. O unheard of expoſition! Who but Helmontius an impudent Paracelſian Doctor of Phyſicke ever interpreted this place thus? This place is fruitfull for expoſition. I finde no leſſe then foure ſeverall expoſitions of it.

1. Some by the c • rkeiſe underſtand the Church, O 〈…〉 gen. 〈◊〉 Matth. c. 145 tract at. 30. tom. 2, by the Eagles, the Doctors of the Church; by their gathering together, their unity and conſent in the faith of Chriſt crucified. Thus Origen.

2. Some here by the carkeiſe underſtand the Hieron. in Matth. c. 24. tom. 〈◊〉 . paſſion of Chriſt, by the Eagles, the Saints, and by their gathering together, the efficacie of his merits, ſufficient for all. Thus Hierom.

3. Others underſtand this place to be an adumbration Chryſo. Hom. 77. in Matth. tom. 2. Hilar. in Matth. Canon. 25. Stella in Luc. c. 17. Ferus Mal. in locū Arc. of the day of judgement. By the carkeiſe they underſtand Chriſt the Iudge. By the Eagles, the ſoules comming to judgement. By the gathering together, the generall judgement. So S. Chryſoſtome, S. Hilarie amongſt the Ancients. And Stella, Ferus, Maldonat, and Aretius, amongſt the neoterickes.

4. Laſtly, others interpret this place of the Saints Auguſt. quaeſt. Evang. l. 1. c. 4 • . tom. 4. Gregor expoſit. Mor. in Iob. l. 31. c, 33. tom. 1. pag. 206. aſcending up into heaven, whither Chriſt hath carried his humane body which ſuffered death for us. That where Chriſt now is, there all his Saints ſhall aſcend and be hereafter. So S. Auguſtine, and Gregorie.

Theſe expoſitions I have met with; but ſuch an expoſition as theſe Bombaſticall Mountebanckes bring to patronize their ſtincking Weapon-Salve, never did I meete with. Now for the other places of Scripture out of L • viticus and Deuteronomie, I have already ſhewed the abſurdity of their Gloſſe, corrupting the purity of the Text. And for their making themſelves the onely Samaritans, out of Luke 10. 33. if they will needs be ſo, they ſhall bee Luke 10. 33. ſo. But it ſhall be truely ſayd of them in that ſenſe which was falſely and blaſphemouſly ſayd of Chriſt. Say we not well thou art a Samaritane, and haſt Iohn 4. 48. a divell? Ioh. 4. 48.

And whereas they ſay this Cure is done by occult qualities of the ingredients, there's no ſuch matter, as ſhall anone bee made apparant. What Infra mem. 2. art. 4. hard hap Galen, Boetius, or any other perſon had to be accounted Sorcerers, becauſe they were skilfull in the occult and ſecret qualities of things I know not, but this I know, that the divell often uſeth this appellation, as a cloake to cover his villany. Thus Cornel. Agrip. de occult Phil. Cornelius Agrippa ſent forth his bookes of occult Philoſophy, ſtuffed with Conjurations of the divell. Thus Ioannes Trithemius hides his unlawfull Ioan. Trithem. Stenograph. magicall operations, under his Art of Stenography. Of which Bellarmine ſaith, Opus hoc merito prohibitum Bellar. de Eccleſ Script. in opuſ • . tom. 7. col. 194. eſt, &c. This worke is deſervedly prohibited, becauſe it is full of pernicious aſſertions tending to Magicke. Thus our Country-man Fryar Roger Bacon, uſed to boaſt, that he could by naturall magicke (that is, the application of actives to their paſſives in a due time and proportion) cauſe thunder, raine, ſtormes, and produce beaſts of diverſe ſortes, &c. (as Agrippa teſtifieth) when indeed it Cernel. Agrip. de van. Sci 〈…〉 〈◊〉 . 42. was meere diabolicall Magicke and conjuration. And of this kinde is the Author of the Booke to Alphonſus, publiſhed vnder the name of Piccatrix, which intermedleth much ſuperſtition, conjurations, and diabolicall operations, with naturall Philoſophy. And thus I ſuppoſe all the Vnguentaries reaſons are fully anſwered.

Articulus ſecundus.

Wherein the Authors brought for this Cure, are cited 2 and refuted.

THe firſt Author is Paracelſus Archidoxis 〈◊〉 . Arch • d. Mag. l. 1. pag. 121. Magiae, lib. 1. pag. 121. He was a man of great underſtanding, and brought to light many things hidden before, wherby many men have been cured ſince. Hee commends this Salve, and ſaith it is, Dei donum, the gift of God.

Secondly, Oſwaldus Crollius, a man rarely ſeene Oſwald. Croll. Chim 〈…〉 . Baſi 〈…〉 . pag. 278. in the Art of Chimiſtry, gives us the receit of this Vnguent, commends the uſe of it to us: defends it not to be Witchcraft, and cals them imperiti fatui, unskilfull fooles which ſuppoſe ſo.

Thirdly, Ioannes Baptiſta Porta, a noted Philoſopher, Ioan. 〈…〉 . Port Mag. nat. l. 8. 〈◊〉 . 1 • ſets downe for poſterity the receit of this oyntment, as it was given him by a Courtier, and that Courtier had it from Maximilian the Emperour, and he from Paracelſus.

Fourthly, Cardanus a renowned Philoſopher Cordan. de ven l. 2. c. 6.. and Phyſitian, doth allow this Vnguent.

Fiftly, Ioannes Erneſtus Burgravius, highly extols Ioan. Erneſt. Burg. 〈…〉 p. 123 this Salve, calling it illuſtre unguentum, a famous unguent performing the cure by an hidden myſtery, which as yet no man hath ſufficiently manifeſted

Sixtly, Rodolphus Goclinius, a Proteſtant by Religion, 〈…〉 od. Mag. 〈…〉 e 〈…〉 r. Rodolph. 〈◊〉 〈…〉 hroſis. and for his learning publique profeſſor of Phyſicke at Marpurg, hath written two bookes, to defend the lawfulneſſe of this cure. One hee cals Magneticae curae Tractatus; the other, his Synarthroſis.

Seventhly, Ioannes Baptiſta ab Helmont, a Doctor Ioan Baptiſt. ab Helmont. diſputatio. of Phyſicke of Bruxels, hath like wiſe written a defence of this Magneticall cure.

Eightly, Doctor Flud, a Doctor of Phyſicke yet D. Flud. Anatom. Sect. 1. Port. 〈◊〉 part. 〈◊〉 . l. 2 de myſt. anatomia Sanguinis c. 9. pag. 236. 237. 238. 239. living and practizing in the famous City of London, ſtands tooth and nayle for it, and in his large workes, being three folio volumnes, amongſt other ſecrets, maketh mention of this cure, and allowes it, and proves it to be naturall and lawfull.

Laſtly, the learned Sir Francis Bacon, Lord Verulam, Sir Francis Bacon his naturall hiſtor. Cent. 10. Expe 〈…〉 . 998. and ſometimes Lord Chancellor of England, recites and allowes this cure in his naturall Hiſtorie.

A Digreſsion wherein Doctor Flud, his reaſons are examined and anſwered.

DOctor Flud hath written ſome Folio pages, Vide Franciſc. Lanovij judicium de Rob. Flu 〈…〉 , ad Marinum Merſonn 〈…〉 annex. epiſt. exer. Petr. Gaſsend • , impr. Pariſi •• anno 1630. for defence of the Weapon-Salve! Well he may. He writes himſelfe Armiger & medicinae Doctor, is called by Franciſcus Lanovius Medico-miles, a ſouldier Phyſitian; and being a Weapon-bearing Doctor, may well teach the Weapon-curing medicine: eſpecially ſetting the Armiger before the Doctor, the Gunne before the Gowne, and the Pike before the Penne. I have read ſome diſpute, whether a Knight or See Sir Tho. Ridley his view of the Civill and Eccleſiaſticall Law. Doctor ſhould take place: never of an ordinary Eſquire. Herauld I am none. But I ſuppoſe that the worthy Gentlemen which profeſſe it, will betwixt theſe two, decide the controverſie with that of Tully, Cedant armatogae, concedat laurea Lingua. M. T. Cicero offic. lib. primo.

But the quarrell is not betwixt the Doctor and me for his Weapon, but for his Weapon-Salve: whether that be Witchcraft or no? Surely his very defence of it is enough to make it ſuſpected, himſelfe being accuſed for a Magician, by Marinus Merſennus, with a wonder that King Iames (of bleſſed Marinus Merſennus in Geneſ. memory) would ſuffer ſuch a man to live and write in his Kingdome. But if to be accuſed were to be guilty, who could be innocent? Maſter Doctor hath excuſed himſelfe in his booke, entituled, Sophiae cum moria certamen (cujus contrarium verum, See 〈◊〉 . Flud. certa 〈◊〉 en l. 3. p. • 7. • 8. Lanovius ubi ſupra. Ioach. Friz. ſumm. Bon. annex. D. Flud. Sophia cum Moria certamini. impreſſ. 1629. ſaith Lanovius.) His friend Ioachimus Frizius (or rather his owne ſelfe, ſaith Lanovius) in a booke annexed to his, called Summum Bonum, excuſeth Fryer Roger Bacon, Trithemius, Cornelius Agrippa, Marſilius Ficinus, and Fratres Roſea crucis, from being Caco-magicians. I wonder at nothing more than that Belzebub was not in the number! Whether the Doctor excuſe himſelfe any better, than theſe Arch-magicians can be excuſed, I leave to the learned judicious and religious Reader? Yet thus much for him in the queſtion. Hee preſcribes no ſuperſtitious, either collections of the Ingredients, compoſition of the Vnguent, or obſervation at the annointing of the Weapon. His directions are, that the Weapon be left in the Vnguent pot, till the Patient be cured: and that the wound bee kept cleane with a linnen cloath, wet every morning in his urine. Whether this be a fallacy or no, I commend to the judgement of thoſe which are expert in the renowned Art of Chirurgery. For let the Doctor be ſure to keepe a wound cleane, and I ſuppoſe, they will tell him that it will cicatrice without his Weapon-Salve. Neither doth hee aſcribe an unlimited ſphere of Activity (though a large one) thirty or ſixty miles (which is falſe too) unto it. And he ſaith, that an Horſe pricked with a nayle, may bee likewiſe cured, if the nayle bee left ſticking in the unguent pot. I deſire the Doctor to remember this his horſe-leechry, as an argument to overthrow his naturall balſame and ſympathy. But Maſter Doctors reaſons to maintaine the lawfulneſſe of this cure, are not yet called to ſpeake for themſelves. Now they come. I have made them as ſhort and perſpicuous as I can, ſpeaking another language, conſiſting of more words.

Scull-moſſe or bones (ſaith he) Mummy and the Fat of Man (the ſpeciall Ingredients) comprehend the corporeall perfection of Man, and ſo are apt to heale, by reaſon of a naturall Balſame reſting in them, ſympathizing with the hypoſtaticall Balſame reſiding in living man. Theſe Ingredients have their beginning and aliment from the blood. In the blood reſide the vitall ſpirits: in the vitall ſpirits the ſoule after her hidden manner. This cauſeth the blood to have recourſe by ſympatheticall harmony, to the maſſe of blood remaining in the body. For the ſpirit of the blood ſhed is carried by the ayre (which is the carrier of the ſpirits of every thing) to his body: this ſpirit going by this ayre, in a direct inviſible line, carrieth the ſanative virtue from the annointed Weapon to the wounded party. For the Weapon communicates it to the blood fixed on it, the blood to the ſpirits, the ſpirits conducted by the ayre, communicate it to the body, and ſo the Patient is (without application of Plaiſter) naturally healed. For as the radij or Sun-beames are a meſſenger betwixt heaven and earth: So this vitall beame or inviſible line is a meſſenger and conductor (by a kinde of Magneticall attraction) of the healing virtue of the balſame, reſiding in the unguent, to the body of the wounded party: and the ſympathy betwixt the blood on the annointed Weapon, and the blood in the body cauſeth the cure. That there is ſuch a ſympathy betwixt the blood in the body, and the blood drawne from the body, is moſt evident by the example of Witches. The Divell ſucketh blood from them. This blood remaining with the Divell, participates of his maligne nature, and having recourſe by the ſpirits thereof to the Witches body, makes all their blood ſympathize with that the Divell hath; and ſo the blood changeth the Witches nature, and they become maligne and diabolicall, and ſo addicted to the ſervice of Sathan, that it is impoſſible to reclaime them. This is the ſumme of Maſter Doctors reaſon: againſt which leaſt any ſhould object, that the ſanative vertue may be interrupted by the intervening motion of the ſundry creatures, and ſo the vertue loſt and not carryed to the wiſhed port: He anſwereth, that though the ayre be by intervening bodies interrupted, nay, parted and divided, yet it will after the paſſage of that body be re-united. As when we divide the ayre with a ſword, the blow ceaſing, the ayre returnes againe to his former unity of ſubſtance. And as Dyers water caſt into a River, protracts it ſelfe into a long line, and for ſome time keepes his colour and line; and if a Boat croſſe and divide it, the Boat gone, the line comes together againe: So though ſome creatures doe by their interpoſed motion interrupt and breake off this ſpirituall line carrying the ſanative vertue, yet it will be ſo but a ſeaſon; for they paſſed the line will be re-united, and ſo though ſomewhat for a time hindred, yet nothing of the end fruſtrated.

To all which I anſwer, that Maſter Doctor doth petereprincipia. For firſt, I deny that Scull-moſſe or bones, Mummy and mans Fat have (though they be medicinable) any natural balſame or radicall humour (for ſo ſome call naturall balſame) reſiding in them, ſympathizing with the hypoſticall balſame See Combach. Phyſ. 1 4. cap. 5. p. 1000. num 4. remaining in living man; unleſſe a horſe have a balſame ſympathizing with mans. For, ſaith Maſter Doctor, which I adviſed him to remember, if the nayle which pricked an horſe be put into the oyntment pot, the horſe ſhall be cured. I ſay there's no ſuch ſympathy betwixt horſe and man. And if there be no cauſe at all to beleeve the one, there is but little to beleeve the other.

Secondly, I deny that mans bones have their beginning and aliment from blood. For Phyſitians and Philoſophers ſay that they have their beginning Vide 〈…〉 ni inſtitut. anatom. p. 6. Sect. 5. 〈◊〉 . 〈…〉 an 〈…〉 1616. from the groſſer ſeminall parts, and their aliment from blood, or marrow, or both.

Thirdly, I deny that any ſpirits reſide in ſeparated blood, my reaſon is already given in my anſwer to the fourth objection. To which I farther adde, that Caſman is ſo confident in this, that in parts ſeparated from the body, remaine no ſpirits, 〈…〉 th Caſm. Angelog. parte 〈◊〉 . c. 21. p. 605. that he ſaith, the very Divell cannot beget or conſerve any ſpirits in them.

Fourthly, I deny that the ſoule reſides after any hidden manner in the ſpirits. The Stoickes indeed held that the ſpirits were vinculū anima & corporis; & ſo the ſoule may be after a kind in the ſpirits, as that which is bound is within the teather. But the Peripateticks & Divines deny this as needleſſe. For ſeeing the body is generated for the ſoule, and the ſoule created for the body, and both make the totum compoſitum, what need theſe any bond to faſten them together? There is a reciprocall deſire of comming together at firſt, and endevour after the union, ſo to keepe together. The ſpirits indeed are the inſtruments of the ſoule, by which it worketh: and when theſe inſtruments 〈◊〉 , the worke failes, and the ſoule, the worke-miſtreſſe takes her leave, not becauſe ſhe is hid in the ſpirits, as the contiuent to abide in, but becauſe ſhe wants the ſpirits as her inſtruments, to worke by. For the is corporis organici actus ſeu 〈 in non-Latin alphabet 〉 the act and perfection A 〈…〉 ani 〈…〉 l. 2. 〈…〉 . of the body; not onely for that ſhee gives the body act and being (as Ariſtotle defines it) but alſo becauſe ſhe gives the body action during the being: As Tully not improperly interprets it. Now M. T 〈…〉 . T 〈…〉 nl. l. 〈◊〉 . then as the workeman cannot be ſaid properly to reſide in his inſtruments, but rather the inſtruments in the workeman (becauſe as Logicians 〈…〉 r. Syſtem log. l. 1. c. 15. p. 13 3. ſpeake, tota inſtrumenti vis in uſu conſiſtit:) So the ſoule cannot in any kind depend on, or reſide in, the ſpirits her inſtruments, but the ſpirits on the ſoule. Therefore as the Axe muſt not boaſt it ſelfe againſt the hewer, nor the Saw magnifie it ſelfe againſt the ſhaker, Eſay 10. 15. No more muſt the Doctor ſet E • r 〈…〉 . up the ſpirits againſt the ſoule to be her upholder, from whom they have all their being and operation.

Fiftly, I deny Maſter Doctors carrier, viz, his direct inviſible line, carrying the ſanative vertue ſo many miles from the weapon to the wound. Surely this is Tom Long the Carrier, who will never doe his errand. But the Sunne hath his beames a true meſſenger betwixt Heaven and earth: and ſo this Salve betwixt Weapon and Wound. O incomparable A • . T. Ci 〈…〉 nat. deo 〈…〉 l. 2. compariſon! Tully ſaith, the Sunne is called Sol quaſiſolus, as having no peere, no creature working like it. But the Doctor, like another Archimedes, can by his Art make one working by ſending forth beames like it.

Sola Sophocleo tua carmina digna coth • rno! Virg. Eclog. 8.

The Sunne beames, the Meſſenger betweene Heaven and Earth, proceed of the light of the Sunne, in whom is ſuch innate light, that he is the fountaine of light. But what light hath this Salve to ſend forth radiant meſſengers? The Sunne, and the reſt of the celeſtiall bodies, is ordained by God and Nature, to worke upon the terreſtriall by light or beames, motion and influence. Art immitates Nature. But what Art hath in this kinde ouertaken Nature? The Sunne is a Gyant, ſaith David, Pſal. 19. 5. many degrees, even 166, Pſal. 19. 5. bigger than the earth, as the Aſtronomers collect, and ſo may by proportion worke on it. The Sun is Vide Comment. lac. Chriſtmanni ſuper Alphraganum, citat Kecker in Aſtronomi • . Pſal. 19. 6. the eye and viſiter of the whole world, there's nothing hid from it, ſaith the Pſalmiſt, Pſal. 19. 6. and ſo by his preſence is within the ſphere of his activity. The Sunne is above, and ſo ſends downe in a direct line, his beames without hinderance. But this Vnguent hath no proportion: 'tis little in See Mem. 1. Art. 1. reſpect of the Patient; it hath no preſence or contact with him; It muſt worke in a laterall oblique line, and ſo is ſubject by interpoſed bodies to bee hindred. A little fire cannot burne or heat a great body, at a great diſtance, in an aſcendent direct line; much leſſe an oblique, many other bodies being interpoſed. No more can a little Salve worke naturally on a Patient at a great diſtance, when many other bodies are interpoſed. The line and the ayre carrying it ſo long a journey, will be hindred and ſtopped; if not altered and changed. The line and his carrier the ayre may be ſtopped and hindred, not onely by moving intervening bodies, which may give place againe to the line and ayre when they have cut and croſſed it, as the Doctor inſtanceth in the cutting of the ayre with a ſword, and the re-union after the blow is ceaſed, and the re-union of the line of Dyers water cut with a Boat; but alſo it may meet with ſtationary immoveable bodies, as wals, woods, houſes, caſtles, townes, cities, fiers, ſeas and waters, which will not give place to the Doctors line, though it were as ſtrong as an halter. How then ſhall this line be carried thus intercopted? It muſt either penetrate the bodies, or ſhun them before it comes at them, or when it comes at them, glyde in a laterall courſe by them, or per ſaltum, aſcend in a tranſcendent courſe over till it comes beyond them, and then betake it ſelfe to its old courſe againe. Penetrate them it cannot: Nature abhorres vacuity and penetration. Avoyd them before it comes at them, it cannot neither. To avoyde hurtfull things, is an act either of reaſon, ſenſe, or naturall inſtinction. This Carrier the ayre hath neither of theſe to goe his journey. Not reaſon, it is not rationall. Not ſenſe, it is no ſenſible creature. It hath not naturall inſtinction to ſhunne any place. Ayre filleth every place (without exception) not filled A •• ſt •• . de Gen. l. 2. c. 3. Natura nihil agit per ſaltū. Taſtat. in l. cvit. c. 17. q. 7. with ſome other body, ſaith Ariſtotle. Glyde by or leape over theſe bodies it cannot. And Mr. Dr. ſaith, this line is a direct inviſible line. It muſt then goe point blancke, (as we uſe to ſay.) If it glance a skew, or leape over, and make an angle, then the rectitude of this line is broken, and Mr. Doctors reaſon is broken alſo. Beſides, the carrier failing, the line, the portadge muſt needs fayle alſo. And the ayre the carrier may fayle, by being changed and altered into an other body. For See Ariſtot. de Ort, & Inter. c. 4. 〈◊〉 25. ayre and water are ſymbolicall elements, ſuch as are eaſily tranſmuted into the ſubſtance of each other. The ayre when it comes into moyſt and vapourous places, (Robertus de Fluctibus) or when it meets with glabritious and terſe bodies, as poliſhed iron (like Mr. Doctors weapon) ſtone, glaſſe, &c. (as experience teacheth) is turned into water. Or the ayre in a long journey may be turned into one of the other elements. For ayre may bee changed into fire, commodiſsimè & parvo momento, ſaith Scaliger, fitly and in a ſhort time, and it may become Scalig. de ſubtil. exer. 16. Sect. 1. earth alſo, though not ſo eaſily by viciſſitude and often changing, ſeeing there is (as Keckerman Kecker. Syſtem. Phyſ. l. 2. c. 9. Theor. 4. ſpeaketh) Elementorum tranſmutatio circularis, a circular tranſmutation of the elements. Now then unleſſe the Doctor can ſecure his carrier, that part of the ayre which carrieth his inviſible line, from tranſmutation (the ayre onely being his carrier) his carrier will faile, and bee ſit to goe of none but a dead mans errand; & ſo Mr. Doctors line will faile, the Cure fayle, and the reaſon fayle. Neither if the line ſhould not fayle, but the carrier truly doe his meſſage, and carry it from the weapon to the wound, can the Cure bee done by ſympathy, betwixt the blood reſiding on the weapon, and that in the body. The one is warme, living by the vitall ſpirits, the other cold and dead by the loſſe of them. The one is blood in his perſection, the other in corruption, the one properly, the other equivocally. And what actuall ſympathy or correſpondency is there betwixt heat and cold, perfection and corruption? Blood in their living fountaines may ſympathize. The plague and other ſickneſſe is apt to runne in a kindred or blood, becauſe of the ſimilitude. Were I perſwaded of the artificiall incorporation of the warm blood of one man with anothers, I might in time be brought to beleeve a ſympathy (and alſo the Doctors nancius inanimatus) See D. Flud. ubi ſupra. becauſe of the life in it, either by ſome ſparke of ſpirits by the warmth detained, or by union acquired: but that cold, dead, dry, corrupted blood, out of the body ſhould ſmpathize with moyſt, warme, living, perfect blood in the body, ſeemes to mee ſuch a paradoxe, that I thinke I ſhall not beleeve in whilſt I have blood in mine owne body. But the Doctor proves it by the example of blood ſucked by the Divell from Witches; which remaining with the divell, & ſympathizing with the blood in Witches bodies, changeth their nature, and makes them become maligne and diabolicall▪ O profound example! Non valet exemplum quod litem lite reſolvit. Keeker. Syſt. • log l. 3 〈◊〉 . 4.

Here Maſter Doctor cloſely conveyes a ground for his Argument, which neither true Philoſophy nor Orthodoxe Divinity will give us leave to aſſent to. The Witches blood remaining with the blood-ſucker the Divell, ſympathizes with the blood in the Witches body? How can this be? How can blood, a ſubſtance corporeall, remain with the Divell a ſpirit and incorporeall? I ſmell a Rat. I know the Doctors intent. He would leade us into Apuleius do Deo Socratis. Theup. Academ contemp. l. 6. c. 4. See Pet. Gaſſend exercit. epiſtol. in • lu • danam Philoſoph. parte 3. c. 13. p. 121. the errour of Plato as Iamblicus, followed by Apuleius and Theupolus, who hold that the Divels have tenuia corpora, tenuious and ſlender bodies; for the Doctor who impiouſly attributes compoſition to God, dares falſely (though it be a ſinne to be▪ lye the Divell) attribute corporeity to Divels. The contrary of which, that they have no manner of bodies, is the tenent of the Church. And the truth of it may be manifeſted foure wayes.

viz. the authority of 1 Scriptures. 2 Councels. 3 Fathers. 4 Schoolemen.

Firſt, Scripture teaches that the Divels have no manner of bodies. We wreſtle (ſaith Saint Paul) not againſt fleſh and blood, but againſt ſpirituall wickedneſſe (or wicked ſpirits in high places, Epheſ. 6. 12. And Epheſ. 6. 12. indeed living bodies may be touched and handled; therefore Chriſt ſaid to his diſciples when they were terrified and affrighted, and ſuppoſed that they had ſeene a ſpirit, Luke 24. 27. Handle mee, Luke 24. 37. and ſee, for a ſpirit hath not fleſh and bones, as yee ſee me have, verſ. 39. But Divels cannot be handled, therefore Divels have no bodies. Beſides, our Saviour Ibid v. 39. Luke 8 30. caſt out a legion of divels out of the poſſeſſed, 〈…〉 h. Caſm. Angelog parte 1. c. 3. pag. 65. Luke 8. 30. A legion is ſixe thouſand, ſaith Caſman and others. Now ſixe thouſand divels could Minſh • i Dictionar. pag. 271. num. 7666. not really and ſubſtantially poſſeſſe one man (as a Pilot doth the ſhip, being the externall mover of it) if divels were corporeall.

Secondly, the ſecond Lateran Councell (held at Lateran in Rome, anno 1 •• 5. in the time of Innocent the third, where were preſent 1284. Prelates, beſides Ambaſſadors from the Eaſt and Weſterne Barthol. Caranza, ſumma Concil. Lateran. Can. 1. p. 240. Emperours, and from the Kings of Hieruſalem, England, Spaine, France and Cyprus) rankes it amongſt the Articles of Faith, that we are to beleeve: That God created ſome creatures corporeall onely (as ſtones, De. Baſil. Hom. • . quod Deus non eſt author malorum. Gre. Nazian. in Nat. Dom. Chryſoſt. in Math. Hom. 44. mettals, &c.) ſome ſpirituall onely (as Angels good and bad) and ſome of a common and middle nature, participating of both, as men.

Thirdly, the Fathers teach the incorporeity of Angels, both celeſtiall and infernall. As Saint Baſil, Gregory Nazianzen, Chryſoſtome, Gregorius Magnus, Cyrill, Theodoret, Venerable Beda, Iſiodor, Damaſcen, &c. Gregor. Moral. lib.4.c. • . Cyrill Sent lib. in Ioan. c 11. Theodor. contra Graecus. lib. 3. Beda de •••… ment Pu •••… . l. 1. Iſiodor de ſum. Po • o. c 3. Damaſc. orthod fide •… . 2. c 3. Hurtad. de Mend. Pkiloſtom. 1 de Animâ diſp. • . Sect. 4. quid. ſit corpus & ſpiritus. Lod. Vives in Com. in August. de Civi •… . Dei. l. 15. • . 23. In very deed, Origen, Tertullian and Saint Auguſtine ſeeme to incline to the contrary, as that the Angels are corporeall ſubſtances. But Origen was a Plateniſt and followed his Philoſophy too much, wherby he brought himſelfe into many errours in Divinitie, amongſt which this is one, wherein we leave him. And for Saint Auguſtine that incomparable Father, there are three opinions concerning the verity of what he held in this point. Some ſay he did ſomewhat incline to this opinion: So Hurtadus de Mendoza. Others ſay that it cannot be denyed, but that he was abſolutely of this opinion: So Lodovicus Vives. Laſtly, others ſay, that he delivered not this opinion as his owne dogmaticall tenent, aſſerendo, maintaining it, but recitando opinionem aliorum, as the opinion of others reciting it. So Thomas Aquinas and Durandus Aqum parte 1 quaeſt. 51. 〈◊〉 ▪ 1. Durand Sent. l. 2. diſt. 〈◊〉 ▪ q. 1. reſp. ad pr 〈…〉 . Caſm. Angelog. parte 1. 〈◊〉 . 4. Eſtius in Sent. l. 2. Sect. 3. pag 98. l • t. C. de Sancto Portiano. But Caſman, Eſtius, and other Schoolmen excuſe both Saint Auguſtine, Tertullian and other Fathers; that they delivered not this opinion poſitively, but comparatively in reſpect of God: who is ſo incorporeall, that he is all act without power of future being, what he now is not: infinite; repletively filling all places, without being circumſcribed any where as man, or defined as an Angell: pure, and ſimple without compoſition of quantitative, eſſentiall, or integrall parts: without compoſition of matter and forme, without compoſition Sex mod • compoſitionis, a philoſophis valgo a •• gnati. of ſubject and accident, without compoſition of power and act, without compoſition of kinde and difference, and without compoſition of being and eſſence. Man is not ſimple, but compounded ail theſe wayes. God is moſt ſimple and abſolute, compounded none of theſe wayes, Angels are not ſimple but compounded ſome of theſe wayes. Therefore when the Fathers ſaid that Angels are corporeall they meant it, ſecundum quid, non ſimpliciter, comparatively, and in reſpect of God, who is actus ſimplex, voyd of all compoſition, not abſolutely in reſpect of themſelves.

Fourthly, and laſtly, the Schoolmen run in this ſtreame, as Aquinas, Durandus, and all the reſt. For Aqum. ubi ſupra. Durand. ubi ſ • pra. 〈◊〉 in Sent. l. 2 diſt. 8. Sect. 1. ſo ſaith Eſtius, a late and moſt learned Schoolman. It is the common and conſtant doctrine of all Schoolemen, that Angels are altogether incorporcall and purely ſpirituall. Now then the Divels being not corporeall, how can they ſo retaine and incorporate the blood ſucked from Witches, as to alter and change the nature of it into their nature, and that altered blood by ſympathy to change the maſſe of blood remaining within the body? For though it be a common received opinion, that the Diuell uſeth to ſucke ſome place of the Witches body, and to that purpoſe either enters a true body of ſome creature, as the Divell in Paradice entred into the body of a Serpent to deceiue Evah, Gen. 3. 1. Gen. 3. 1. (and now adayes appeares to Witches like Dogs, Cats, Hares, &c.) or aſſumes a body of cōdenſed thickned ayre, compacting it to the ſhape and colour of man: and when he hath done his errand, layeth it aſide againe (as a man doth his garment) it being reſolved into the former matter, yet this body (becauſe it is not united to, or long kept by the Divell) cannot keepe the blood it ſucked, but it is diſpoſed ſome other way, ſpilt or loſt, when the body is put off, and ſo there is no participation of the blood with the Divels body, nor of the Witches ſeparated blood, with that in her bodie.

Beſides, if there were any heate or ſpirit reſiding in the blood ſucked from the Witch, the coldneſſe of the Divels aſſumed body is ſuch, it would ſtreight chill and extinguiſh it. This Alexander ab A 〈…〉 Alexand. 〈◊〉 nial▪ d 〈…〉 ▪ 〈…〉 . Alexandro relateth to be true, by the experience of an acquaintance of his, who touched the heele of a Divell that aſſumed the ſhape of a man, and found it ſo could that no Ice could be compared to it. And Cardanus (a man converſant with ſpirits) affirmeth Hieron. 〈◊〉 •• n. de v ••• et 〈◊〉 lib. 1. cap. • 3. the like of his owne experience, that he being touched with the hand of a Divell, found it ſo cold that it was not at any hand to be endured. And other examples are recited by Lavater, in his booke 〈…〉 ater of walking ſpirits, the firſt part & 15. Chap. of walking ſpirits: by all which it is apparant, that there can be no ſympathy betwixt blood ſeparated and the fountaine, be it the blood of Witches, or of any other perſon whatſoever. The Divell indeed may by compact of Witches which ſhall ſerve him, and ſo endevour to be like him (as the fervant endevours to be like his Maſter) or by the permiſſion of God, ſtirre and excite the humours of mans body (be he Witch or not) inflaming his blood, kindling his choller, diſturbing his phantaſie, cauſe a malignity of Nature in him. But to doe it by a ſympathy of the blood remaining with him, with that which remaines in the body, is altogether a thing impoſſible. And ſo Maſter Doctors argument of ſympathy, and his ſympathizing Salve, cannot be ſalved to be naturall and ſympathize with reaſon, though he hath fetched an argument from Dyers and Lyers, from the Divell, the father of Lyers to maintaine it.

Articulus tertius.

Wherein the operations and effects of this Vnguent 3 brought by the Vnguentaries, to prove the ſympathy, and to approve the Cure, are alleadged and confuted.

THoſe which deny a ſympathy betwixt the annointed Weapon and the wounded party, may eaſily be convinced, by the ſtrange operations and effects of this oyntment. For if the cold ayre come to the Weapon, the wounded party will incurre an Ague, or if the Weapon be bound hard with a coard, the party feeles it in his joynts and limbes. And the Weapon being put into the fire, the wounded parties body will be bliſtered. What is the reaſon of this, but the ſympathy betwixt the Wound and the Weapon, cauſed by emiſſion of the ſpirit of the blood? what greater and more demonſtrative evidence can be of a ſympathie?

To which I anſwer. This reaſon is no reaſon. Therefore I will ſay of it as Tully did of an unreaſonable 〈…〉 ero ad 〈◊〉 〈◊〉 ▪ 4. reaſon. Cujus rationis non eſt ratio, ci rationi non eſt ratio fidem adhibere: Where the reaſon hath no reaſon, there a man hath no reaſon to give credit to the reaſon. For there's no ſympathy betwixt See Me • . b. 2. art. 2. the Wound and the Weapon, as hath already been declared. For another ſubſtitute weapon, if the very weapon which inflicted the wound cannot be had, will doe the feat as well as that, ſo it be drawn through the wound. Where then is the ſympathy betwixt the Weapon and the hurt, when another Weapon will doe the feat, which never cauſed the hurt? Nay, a Sallow ſticke will doe it (ſay theſe Croll. G 〈…〉 ▪ & c. Vnguentaries) if ſome blood of the wound bee but ſprinkled on the ſticke, and then the ſticke be left ſticking in the Vnguent pot. Nay, ſome have cured V 〈…〉 R 〈…〉 • eau • . the wound by applying the Salve to the Hoſe, Doublet, or Shooe of the wounded party, nay, to a ſtoole which hath hurt a man, nay, to a ſtoole which never hurt him. Where is then the ſympathy betweene the Wound and Weapon, when it may as well be applyed to any thing, as to the Weapon?

Beſides, this Salve is not made alike by all men. Reade Paracelſus, Cardanus, Crollius, Baptiſta Porta, Goclinius, D. Flud: ſo many ſeverall Authors, ſo many ſeverall Receits of this Vnguent. Some put in Moſſe growne on the Scull of a Theefe hanged. Others ſay it may be of any man taken away by any kind of violent death. Others preſcribe Moſſe growne upon the Scull of any dead man, whether he came by his death violently or naturally. Some preſcribe blood warme, as it comes from mans body. Others, blood indefinitely, whether warme or not. Some put in Oyle of Line-ſeeds, Turbinthine and Roſes, others none. Some blood-ſtones beaten to powder, others none. Some put in Hoggesbraines, others none. Some wormes waſhed in Wine and burnt in a pot in a Bakers Oven, others none. Some Bole Armenicke, others none. Some Muske, bdelium, ſtorax, and other Gummes, others none. Some appoint the Fat of a Bore, and the Fat of a Beare, others none. Some ſay the fat of the Bore, and the fat of the Beare, muſt be the fat of a Bore and Beare killed in the act of generation; others however killed. Some allot Buls fat to the making of this Salve, others none. Some Honey, others none at all. I thinke it is no matter what the Salve be of. For when men goe about ſuch unlawfull Cures, the Divell (delighted therewith) is ready to helpe them, ſo they put beleefe in the Salve, whatſoever the Salve be. For ſome, ſaith Doctor Ioannes Roberti, have performed the Cure, D. Ioan. Roberti. G •• len. Heauton. Sect. 19. • ng. Arm. compoſitio. onely with Auxungia porcina, Hogges-fat. Nay, the ſame Doctor tels us, that he knew a Nobleman, which, having entred into a perſwaſion of this Cure, made his Salve of ſuch ordinary herbes as grew in his Garden, and it performed it as well as all the moſſe, mans-fat, warme blood and Mummy in the world: and indeed Cardanus reckons nine Cardanus ut 〈…〉 ſupra. herbes ſaid to goe to the compoſition of this Salve. Where is then the ſympathy? where's the Balſame reſiding in the Moſſe, Mummy, and Mans fat? Where is the Magneticall operation? Where's the ſpirit of the blood? where the occult qualities? where's the inviſible line carryed in the ayre? Surely all in the Divell. Hee is all in all in the buſineſſe, and for my part to him I leave it all.

Articulus quartus.

Wherein the Author or firſt Inventor commending 4 it, is ſhewed not to be worthy of commendations, nor in this to be followed.

THe Author or firſt Inventor of this rare Vnguent, was either Paracelſus or Anſelmus. Both theſe were famous in their time, eſpecially Paracelſus, who is an Author of ſuch allowed authority, that he is followed almoſt by all Phyſitians. Some doe, as the Poet ſpeaketh, Iurare in verba magiſtri, and following him ſolely, are called Paracelſians. Therefore it is lawfull to vſe his Medicines, and this amongſt the reſt.

To which I anſwer, That both theſe were famous indeed. They were both of them infamouſly famous. For what both theſe were is already related. Surely they are gone, when they went See Memb. 1. art. 4. hence, to the graund maſter of ſuch Impoſtures, if they did not before they went hence, earneſtly repent, of this and other their magicall and ſuperſtitious operations and diabolicall Conjurations. From which evill and miſchiefe, from ſinne, the crafts and aſſaults of the Divell, and from everlaſting damnation: Good Lord deliver us.

Now then, this Cure being done, neither by naturall meanes, nor divine inſtitution, but by Magicke and an implicite compact with the Divell. It being not done by naturall Balſame, cauſing a ſympathy by the influence of the Starres, nor by magneticall operation by emiſſion of the radij and ſpirits of the blood, carrying in a direct inviſible line the ſanative vertue: nor by occult and hidden qualities (becauſe any Salve applyed to any thing which never touched the wounded body (where the beleefe is ſtrong) will effect it as well as the moſſe, warme blood, and other things. Seeing there are no credible Authors home for it, ſeeing the effects ſymbolize, with the practiſe of Witches, ſeeing the firſt Inventor was a Conjurer, familiar with the Divell: Conſidering, I ſay, all theſe things, it cannot be lawfull for an honeſt and religious man to uſe it.