The art of curing sympathetically, or magnetically, proved to be most true by its theory and practice exemplified by several cures performed that way: with a discourse concerning the cure of madness, and an appendix to prove the reality of sympathy : also an account of some cures perform'd by it in London / written originally in Latin by H.M. Herwig ...

CHAP. IV. (Book 4)

Of the different way of Curing. (Book 4)

§ 1 I Now come to the method of Cu∣ring diseases. This is done either by Nature, by internal and external Me∣dicines, or Sympatheticks. Diseases are most principally cured by Nature, by Art as she is Natures handmaid; by the Physician as the Servant of Art by remedies as they are applyed by the Phy∣sician by the direction of Art. But some Diseases are subdued by Nature alone▪ others are cured by the co-operation of

the Physician. No person is preserv'd unless Nature separates the Distemper. No bo∣dy dies unless Nature be overcome: for Nature is active as well as passive in the cure of Diseases, and those stand in need of no Physician; but sometimes by rea∣son of the stubbornness of the Disease, Nature is obstructed and languishes, then the Physician is forced to lend his helping hand, and to finish and perfect the lame and imperfect gifts of Nature, by evacuating, digesting, and corro∣borating assistances. Sometimes the Phy∣sician goes beyond Nature, as in set∣ting Bones out of joynt, and closing up wide gaping wounds, which Nature cannot accomplish. When a Distemper affects the whole Habit of the body, as in an Hectick Fever, because there is neither inclination nor aptitude, for the parts to return to their natural state, this cure cannot proceed from a Natural intrinsick cause, that being perform'd only by the unaffected parts; the cure therefore of Habitual distempers require the assistance of Physick, though the cure cannot be perform'd by Physick only, for the aformention'd Medicinal ope∣rations cannot be perfected but by the

intervening help of Nature; for the Setting of limbs out of joynt, and clo∣sing up wounds, is not perfected till Nature strengthen the Joynt, and breed new flesh; so also to the curing of an Hectic Fever there must be a concur∣rence of the internal principle. Nature and the Physician rectifie all those things in our body that are repugnant to Na∣ture: for all Cures are perform'd either by Nature, or her servant the Physician. When diseases are cured by the help of a Physician, they put him in mind of his own duty, For a Physician is not only a servant of Nature, but ought to be a servant of Art also. As therefore Nature moves primarily by its self alone, when (without remedies) it overcomes, digests and concocts distempers, and drives out the cause, restoring the body to its former state (but this is to be un∣derstood of Diseases that Nature cures spontaneously) so Physick and the Phy∣sician are not the first movers, but by the intervention of helps that are oppo∣site to the disease: but when Nature succumbs, and hath not strength of it self to rise, a Physician chosen by the benignity of God, and one to whom al∣most

all distempers are equal; for there is such an one, who having attain'd to the universal Medicine, or Panacea, amongst many of the same kind, is now no more a Servant, but an Interpreter, Ruler, and absolute Master: for tis reported that this universal art of curing was by the Antients ascribed to some Physicians. The School of Paracelsus laboured hard after it, giving credit to his arrogance, whilst he says; This universal Medicine is invisible fire, devouring some distempers. This cures the French Pox, Leprosie, Dropsie, Cholick, Apoplexy, Cancer, Fistula, Schirre, and all interior maladies. To which are added many others. Besides, a Tincture found out and prepared by Paracelsus is a kind of universal Medicine amongst the Physicians, which consumes all distem∣pers, just as Fire does Wood.

§ 2. Besides this Panacea hath an ef∣fectual virtue in curing all infirmities be∣yond all other Medicines, for it encreases strength, preserves youth, keeps the blood free from all putrefaction, purges whatsoever is contained in the spirituous parts, and preserves all the members of the body. But it were to be wished that what Paracelsus and others perhaps were

Masters of (although many very ingeni∣ous Physicians do much question it) were vouchsafed to us and others, culti∣vators of the art of Physick, for by that means we might perchance cure all dis∣eases with more expedition, safety and pleasure. What great pains might we save in searching to find out the place affected, and prescribing fit Medicine for the part aggrieved, the Sex and Age and applying them at proper times, and other things necessary to be observ'd in the art of healing? it would then be suffici∣ent only to know that the person was sick, the Physician need not be sollicitor after nicer inquiries: To what use would it be to study Anatomy so exactly, to be well skilled in the several kinds of Mine∣rals and Mettals, Plants and Animals, of which Medicines are compounded; to spend time in finding out the differenc•• of diseases, and morbisick causes, and the places affected, if one universal Med••••∣cine were an intire cure for all Distemper••

§ 3. Therefore if by divine assistanc•• we may become Masters of that gre•••• Medicine, for I do not in the least questi∣on that there are a sort of Medicine•• as some preparations of Sulphur, which

will by their sweet particles mightily cherish the vital Spirits, yet this is not to be supposed sufficient, and that Nature is thereby so corroborated, that without any other help and assistance it will re∣move all the ill that affects it. As the vital Spirit is injured by many causes, more Medicines than one will be re∣quisite to remove these many obstructi∣ons, for it is impossible that this Spirit shall be able to expell the Serum in a Dropsie, or the foulness of the belly in those troubled with the Iliack passion, with∣out Anti-hydropick and Purgative Me∣dicines; or dissolve the Stone in the Reins or Bladder, or disperse arthritick nodes, but by Medicines appropriated to that end. Two instruments, are required for the right performance of all corporeal actions; one common, the other proper, the common is the vital Spirit, the proper some certain parts of the body. For to a due digestion of the chyle the vital Spirit is required, as the common in∣strument, and a right and just consti∣tution of the Ventricle. There is a diversity of proper instruments, ac∣cording to the diversity of Actions to be performed, and to every part its pe∣culiar

constitution, different from all the rest. Hence what agrees to one agrees not to another, and therefore there can∣not be found one Medicine to preserve all particular constitutions, or correct all errors. Nor will it avail to say, as fire, consumes all sorts of wood, so this uni∣versal medicine, as an invisible fire devours all distempers, for Elementary fire does not destroy all things, but those only that will burn and flame; it offers no violence to Gold, Glass, or Earth. But if this universal Medicine should be allowed to be fire, how comes it to pass that it should only destroy the noxious humours, and leave the blood and the other parts of the body un∣toucht.