A new method of physick: or, A short view of Paracelsus and Galen's practice; in 3. treatises. I. Opening the nature of physick and alchymy. II. Shewing what things are requisite to a physitian and alchymist. III. Containing an harmonical systeme of physick. Written in Latin by Simeon Partlicius, phylosopher, and physitian in Germany. Translated into English by Nicholas Culpeper, Gent. student in physick and astrologie, dwelling on the east-side of Spittle-fields, neer London.

The Second Treatise. Of the Nature and Ministers of the Phy∣sitian and Alchymist.

WHerin come these three things into Consideration.

• 1. The Definition of a true Phy∣sitian and Alchymist.
• 2. The Office and Requisites of them both.
• 3. The Witts of Sophisters and Impostors.

Chapt. 1. Of the Definition of a Physitian and Alchymist

1. A Physitian is a person called of God to that Office, instructed by Doctor Reason and Doctor Experience, to prserve the health of man, and restore it being lost, as much as is possible.

The more difficulty there is in Medicine, the more Dignitie belongs to a good Physitian: Scaliger discribes him thus A Physitian is a man

learned, and as honest, as learned, Gentle, Dili∣gent and Fortunat a man that trusts in God and not in his owne Skill. Hippocrates thus, A Phy∣sitian ought to bee filled with the Deitie, he ought to be learned, good, and well Skill'd in his Art, Hee ought to know what hee would do, and bee able to put it in practise; for the Health and life of Mankind is commited into his hand: The Latins derive Medicus a Medio. A Physitian, from the Meanes by which hee Cures. And to speake ••he truth, A Physitian is a great imitater of Christ himselfe: for as Christ cures our spirituall wounds, so ought a Physitian our Naturall.

Hee ought to deny himselfe, to bee mindfull of the Poore; He ought not to regard Gayne for that's the bane of the World. Hee ought to bee one that knowes what spirituall good Christ hath done him, that so at the same rate hee may do his Brother Temporal good freely without grumbling.

II. An Alchymist is a person called of God himselfe, artificially to make profitable Medicines, of Plants, living Creatures, and Mineralls, as also (as much as is possible) to change base Mettalls into Noble, that so they may bee the more usefull unto Man kind which are his Brethren.

I told you before that such as dealt in Mettalls gave the first occasion of finding out Alchymie; for they first found out how, what was mixed by

nature might be seperated by Art: And when they noted Gold to bee the most Noble Mettall, and found it mixed with much drosse, they concei∣ved a hope of changing other Mettalls into Gold as well as Ore; and when they found that things were made more perfect by Distillation and se∣paration; they began to try whether the same might not bee don by Herbs and Plants: and by trying found it true; and their Operation to bee more perfect: And thus came the Art of Alchymy which before was purely Natural, to bee Mede∣cinall; from beeing servile to Houshold uses; it became excellent to restore Health: for the Art of transmuting Ore into Mettall, begatt the Art of transmuting Mettall into Medicine: To which Doctor Reason adjoyning himself as a Compani∣on (for he loves ingenious wits) finding that Ore may bee separated from his drosse, and so become pure Mettall; presently gave order the same should bee tryed in Hearbs and plants; that so the drosse beeing separated from them, the Medicine might bee most pure: Just so it came to passe; And thus came the Art of an Alchymist to bee conversant upon all Naturall bodyes.

The art of an Alchymist is to bee considered under a double notion.

• 1. As a Physitian
• 2. As an Apothecary.

1. As a Physitian: Because he knowes the use

of Simple Medicines, Mettals, and living Crea∣tures; and knowes not only what they are, but what they are good for; and is very well able to teach another how to prepare a Medicine:

2. As an Apothecary; Hee prepares Medicines exactly for the Physitians use. You haue the Defi∣nition of a Physitian and an Alchymist. The Requisites follow.

Chapt 2. Of what is requisite to a Physitian and Alchymist, in the generall.

I. Of a Physitian and Alchymist are two things requi∣red Forme and Beautie.

Forme, is held to bee an Historicall know∣ledge of certaine precepts, but indeed and in truth it consisteth chiefly in Example and Ex∣perince.

II. Doctor Reason, and Doctor Experience are the∣two pillars upon which a Physitian stands: the Princi∣ples of his knowledge are Drawn from them.

Doctor Reason is his master, Doctor Experience his mistris, both of them Joyn together hand in hand to teach a Physitian how to cure a Dis∣ease. What wonders can a Physitian do unless hee know such an Hearb Performes such an Operati∣on: Hath he any more Skil in Physick without 〈◊〉〈◊〉 then a Parrat hath in Oratory; yet a Physitian having this is not crowned with Bayes, before

Experience comes in & witnesseth that what is done, is wel done. A man may Sooner be mistaken in his Reason then hee can 〈◊〉〈◊〉 in his Experience, and therfore Almighty God knowing the weakness of man hath given him two stringes to his bow. A Physitian ought First to consult with Reason, because hee is the elder brother, then hee ought to take counsel with Experience whether the Di∣ctates of Reason bee true or not. Vertue is nothing else but the Rules of Reason made manifest by Ex∣perience, Oh what baser thing is there for what more unbeseeming to a Physitian then to build upon the Formes of other men, and yet every cor∣ner of the world stinks of such Creatures at this day. If you look into the world of Physitians, good God How many Follow Doctor Galen, how few Dr. Reason and Dr. Experience. I confesse I desire to Joyne them both together in al my Dis∣course.

How notably spoke Calsus, It happens (saith he) just with our Physitians as it doth with Law∣yers, although they pretend they know al the Lawes, and teach them to others, yet when a brangling busines comes before them they are so uncertaine that they know not where to begin nor how to end, Neither shall yow scarce find two of them in one Opinion: Nay so contradictory they will bee in pleading, That if the Judge and

Jury were not either knaves or Fools, they would burst their hearts with laughing. Now if their Clyents would bee but ruled by Reason and Ex∣perience, they would agree, and never goe to Law, and in so doing would show themselves wiser than either their Lawyers or theire teachers.

Just so for all the world it is with Physitians. An Ancient grave Physitian can sit in his Chay∣er and reason of all the parts of Physick, such as belong to the Diagnosticks of Diseases, and the Method of their cure, Hee can reason of the Ana∣tomie of all parts; of the Historie of simples, and living Creatures, their Natures and Formes, their properties and vertues, he can quote Dioscori∣des and Theophrastus and say they were better men then himselfe: Hee can tell you how you must make up Antidotes and other Medicines, and for them hee can quote Mesue Nicholaus Myrepsus, and Nicholus Alexandrinus, and all this hee can utter Magnificently and stateliely: But if you call him to one that is sick of a Plurisie or a Feaver, a Bloo∣dy Flux, Dropsie, or a Falling sicknes, or any other disease 'tis no great matter whether it bee acute or Cronicall, Good God, in what an astonishment is my learned Physitian: Although hee feele the pulce and gaze upon the urine, hee scarce knowes what to doe for al Discorides, Theo∣pharstes, and the rest of his Authors; Nay it may bee an old woman That stands by may teach

him his Lesson a little better.

Lastly. Our young Physitians which need a Master to instruct them in the Rules of phy∣sick and are minded to practise it, and use it well; I commend them to Doctor Reason and Doctor Experience, which two alone are necessary to this profession. Thus Celsus.

III. The way wherby Alohymists come to learn, is by the light of Nature and Grace.

Wee will not deny but Paracelsians make use of Reason and Expereince as well as other physi∣tians; but they soar a little higher, even to the light of Nature and Grace. That's the Funda∣mentall, the other are but means how to use it. There is within a man an Internall Angel, and the Light of Nature; you need not ask What the Light of Nature is, the whole Creation shewes it every day; for as all Naturall bodyes grow out of the earth and are nourished from it, so is the mind of man nourished by the knowledg of Nature: By Nature Doth a wise man learne all his Arts and Factcultis as a tree hath i'es nou∣rishment from the earth: and hee that learnes Arts from Authors learnes them Just as a parrot learnes to spake. The Motion of the Creation is the Father of all Arts whatsoever Divinitie ex∣cepted for that's inspired into men by the spirit of God: And as Divine wisdom comes from the Divine spirit: so Naturall wisdom, comes from

the course of Nature. Authors may tell you, such a thing may be done in such a way; but what Accidents will come in the doing of it they can∣not tell you: The Light of Nature is that, and only that which teacheth true Phylosophie; yet is Divinitie the Foundation of true Wisdome; for God is the revealer of all secrets; and hee will reveale them to none but those that feare him. As for the Beauty of Medicine which wee spake of be∣fore, wee shall speak of more by and by, when we come to the Oath prescribed to Physitians, Al∣chymists, and Apothecaries. It consists cheifly in Order and Honestie.

Chap. 3. Of the Ornaments of a Physitians mind.

1. The Ornaments of a Physitians mind are the princi∣ples and Habit of Phylosophie.

• 1. A Physitian ought to give pure Language; Neither ought hee to bee ignorant of the Rules of Grammer, Rhetorick and poetry.
• 2. His Phylosophical Habits pertinent to knowledge and Acttion are various.
• 3. To the knowledge of a Physitian, some things conduce more, some lesse; Devinity is the Basis of all Arts; and in Nature a Physitian ought to bee well Skiled in Anatomie, the knowledge of plants and making up Medicines: Besides Galen calls

• all such Physicians as are ignorant of the Mathe∣maticks Murderers.

An Idea of the Aphorismes of Hipocrates

• 1. In speaking and discoursing, let him bee nimble witted and solled.
• 2. In reproving the Errors of the sick and such as stand by them as also of his own schollers let him bee quick wited.
• 3. Let his Mind bee equally ballanced between Feare and Confidence, let him keep the middle path.
• 4. Let him keep his body neat, but his Mind neater: Let him bee temperate in Diet, and shut the suspicion of venus out of his doores.
• 5. Let him have base thoughts of Honor unles it bee such as hee gets honestly by his Art; and let him not beg that neither, and bee sure let him never Praise himselfe.
• 6. Let him bee severe towards those which in∣troduce Errors into the Art: Let him be courteous towards others, and have a fellow feeling of o∣thers Miseryes.
• 7. Let him not bee ashamed to confesse his owne errors but let him give others warning to have a care of them.
• 8. Let him desire the Companie of, and Com∣merce with other Physitians.
• ...

• 9. Let not his Tongue make a disease worse then it is.
• 10. If he know the Event of a Disease, let him speak it, not only to stir up the sick to obedi∣ence, but also to avoyd the slandering of the Art: Alwayes have a care lest you afflict the mind with the Disease of the body.
• 11. Keep close such things in the Art as are to be kept close.
• 12. Observe diligently other mens actions but bee not invective agianst them.
• 13. Bee not envious against the successe of o∣ther men, neither yet detract any thing from their due praise.
• 14. Be familliar with all, but prattle no more then becomes you.
• 15. Be neither Doggish and Curtish, nor yet scurrilous and Ridiculous.
• 16. Love familiatitie; be diligent in keeping of it; Give Councel gratis.
• 17. Use few words but let those few bee per∣tinent to the purpose.
• 18. Let Gravitie and Love be read in your Browes.
• 19. Speak comfortably to the sick, and visit him often if the Disease require it.
• 20. Carry thy self Modestly before thy Pa∣tient, both in asking him questions, feeling his pulse, and considering his Disease.
• ...

• 21. Let no unseemly action; nor unseemly word proceed from thee.
• 22. Let him love Godliness and Honesty, and be an unblameable servant both to God and Nature.
• 23. Let him consult with God in the beginning of all his Cures, and give God thanks after the performance of them.
• 24. Forsake not your sick Patient for any cause whatsoever.
• 25. Honor your Master as your Father, and imbrace his Children as your brethren.
• 26. In consultations with Physitians, both hear what others say, and also teach without En∣vy, or branding them with nick-names.
• 27. Let not such a thought enter into your heart as to take that which is not your own.

II. A Physitian as well as a true Alchymist comes to the knowledg of many things which belong to the Health of the sick, by Astrologie, and ther∣fore the Art is very necessary for them both.

And 'tis true enough; For the superior bodyes work upon the Inferiour and that by a kind of necessity, for without operation there can be no action: Therfore without the operation of the superior bodyes there could be no production in the inferiour. This they do thre wayes.

• 1. By a way universall.
• 2. By a way particular.
• ...

• 3. By a way of Means.

1. Universally: the Coelestial bodyes act in things below by Light and Motion.

2. Particularly. By Influences differently upon proper Nativities or Revolutions,

3. By way of meanes: They operate upon such as are of the same Complexion with themselves; As Mars upon Chollerick people, Saturn upon Melanchollie, &c.

Also wee may see, (if; our eyes be in our heads) what force they have in changing the Ayre; and by the Ayre mens bodyes: To make this appear consider with me.

1. Sick people are most at ease, and rest best after Midnight, although then the Ayre be coolest: The Reason is Because the sun then draws to∣ward the Ascendant.

2. All hold, the cause of buding of Trees and plants, is the heat of the Sun; yet Trees begin to bud in Februarie, though the Ayre bee not so hot, as 'tis in October when the leaves fall of: It is not then a sensitive heat, but an Influentiall heat of the sun approaching to the Equator that causeth it. Most true then was that assertion of Hermes in his Tabula Smaragdina Superior Bo∣dyes are like the Inferior, and Inferior like the Su∣perior. This is the golden chayn of Homer. This is the Marriage of Coelam and Opis. This was the Ring of Plato. This is the perpetual Circulation

of the Phylosophers; Or to speak more like a Di∣vine, This is the Providence of God, which so knits the Creation together that one Part of it stands in continual need of another. I could easily prove (if it were my scope at present) That of Natural knowledges, Astrologie is most necessary for man in this World: But I am upon Physick, and therfore I say that it is most profita∣ble and necessary for a Physitian: How can you find out the Crisis of a Disease but by the course of the Moon? Or how can Diseases be better cured then by the knowledge of the Celestial bo∣dyes by which they are caused? We reade in the Scripture, That Christ cured a man which was Lunitick, who often fell into the fire, and often into the water. If often, then not alwayes; If Lu∣natick, then according to the Course of the Moon. This Hermes Trismegistos in his Jathro Mathematicks (the word sounds nothing else but Medicine joyned with Astrologie) affirmes, That 'tis found out by Exreperince, and I my self have found it to be true, That the Egiptians could predict the disposition not only of the sick but also of the healthful by the Motions of the Moon: Therfore if you observe it, The Moon in the place of Mars in your Genesis stirres you up to Choller, but to the place of Saturn to Mel∣ancholly; judg the like by the place of their As∣pects in the Nativity.

Imagine a man to be borne when the Fortunes were in Aries and the Infortunes in Taurus: This man when the Moon is in Aries, Cancer, Libra or Capricorne will doe well enough: Let him look sor his troubles when the Moon is in Taurus Leo, Scorpio, or Aquarie.

Also if his Diseases begin when the Moon is in Taurus, Leo, Scorpio, or Aquarie, they are like to proove dangerous, and strike at life. But if the Moon be in Aries; Cancer, Libra, or Capri∣corn they are easily cured: This not only the Physitians, (such as are Physitians indeed) and Astrologers; but also daylie Experience witness∣eth to be true: My self have found the truth of it oftner then once or twice.

By all this you see what exceeding need a Phy∣sitian hath to be an Astrologier. Because by the Motions of the Heavens, the Indications are so varied, and either moved forward or retarded: so that a Physitian that is ignorant of Astrologie, many times prescribes remedyes, Diets, and Chyrurgical observations in vaine. 'Twas a most notable speech of Galen to this purpose: He that is a Physitian, the same man is an Astrologer; thereby deriding those Physitians that denyed Astrologie to be necessary to Physick.

III. A Physitian and Alchymist ought with all diligence to keep the Method of Physick.

For that Physitian lends a helping hand to the

sick that knows how to use fit Medicines at a fit time; and he cannot be ignorant of this that knows what remedy is sutable to each disease in respect of Quantitie Quality, Time and Manner of Administration: He that is ignorant of this, is as ignorant of the Method of Physick: The Me∣thod of Physick teacheth to Cure.

• 1. Safely.
• 2. Quickly.
• 3. Delightfully.

1. Safely:

Lest you hurt one part by helping another.

2. Quickly:

That is act, not rashly; Delay not rashly.

3. Delightfully:

That the remedy burden not the sick as much as the disease.

And alwayes register in your brayn that speech of Hypocrates. Use no violent Medicines if gentle will serve the turn.

IIII. Paracelsus beside Phylosophie and Astrologie. reckons up Alchymy and Magick amongst the Fun∣damentalls of Medicines, and the requisites of a Physitian

The kinds of Magick which he reckons up are Six.

• 1. Supernatural things somtimes appeares a∣mongst Naturall things, and carry the resem∣blance of their bodyes. God hath placed them in Nature to signifie somthing; and the first part

• of Magick is the interpretation of those. Such was that star which appeared to the Magitians which our translators (to keep the people in ig∣norance) translated Wise men. that came to wor∣ship Christ in his Infancy. Such were the Visions of the Prophets, and of Iohn in the Revelation.
• 2. The transformation of living bodyes, as was in Moses his time before Pharaoh. and the Transfiguration of Christ. Let no man say I writ Blasphemie in following my Author in this; and say it was done by Divine power, Ile easily grant it. I'ts by Divine power the Trees blossome, and bear fruit; if you say that's according to Nature, I will quickly answer you. That it is Divine power, and the finger of God himself that upholds Nature and the Creation in the state tis in.
• 3. The third is Characters, or certain strange words, which have the same vertue with Harbs &c. and will cure Diseases as well.
• 4. The fourth is called Gamahew: or Gama∣heos. Viz; Images and sculptures with certain strange Characters engraven upon them which carry the vertues of the Heavenly bodyes, and mightily strengthen Creatures below,: For as a key opens a Lock, a Sword wounds, and a Breast∣plat defends, so the Images of things above en∣graven upon things below, have a strange opera∣tion upon Sublunarie Creatures.
• ...

• 5. The fift is an action from one to another and that by Images which are like them: I would translate my Author in this particular if I durst, but I dare not, before the Nation is honester.
• 6. The sixth is Art Cabalistick. Cabal amongst the Ancients was nothing else then a certain mistical Symbolicall, and Aenigmatical Divini∣ty, it was three fold.
• ...
  • 1. That which Adam learned of God, and taught to his Children.
  • 2. That by which God delivered the Law to Moses upon Mount Sinai, and Moses again taught it to Joshua: This continued by succession unto Ezra: yet was it lawful for few to read it; and not for those few before they were forty yeares of age.
  • 3. The third Cabal was invented by the Jewes Rabbies, which converts the Letters and sillables of the scripture into Number: and finds out the hidden sence of them, &c.

But the Cable of Paracelsus, manifesteth a way whereby Characters, Figures, Sigills, and words; strang things which some think is impossible, may be Performed: He teacheth a way how a man may hear ones voycé cross the seas; Nay how one thet dwells in the East may hear aho∣ther that dwells in the West, and both keep their stations, though thay are above a hundred Ger∣mane Miles distant.

In Naturall Magick, Imagination bears a great

sway not only in gausing, but also in curing disea∣ses: For proof of which we may let Phylosophie alone: Look but upon a woman great with child and you may see it without a paire of spectacles. Imagination is a knowing power; it acts potently upon other things beside it self; and although knowledg and 〈◊〉〈◊〉 concur to a Local Motion, yet are they not the first cause of Motion, neither can they work alteration or change in their own body, much lesse in another, But Knowledg is an act of the soul, and appetite alwayes followes it or alwayes should: Neither is the soul of man conversant only in it's own body, if it were, How could one man love another? And if the souls of men produce Mutuall Love, why not a Mutual help by the same Rule: Hence it comes to passe that many times a sick man is more cheered by the sight and Companie of one man, then he is by the help of another: It's in vayn to object That Humors and Spirits are immediately and directly moved by Imagination; for 'tis only Accidental: They are moved by the Attractive, Retentive, and Expulsive Faculties. Weconfesse a sudden fear will make a man tremble: though there be no reallity in it; so then the Humors and Spirits are the second cause of the chang of mans body, but the first and remote cause is Imagination.

You may see it clearly in all Epidemical diseases, who is sooner taken with them then they that fear

them? Or I'le make it more clear by a simillitude; An Apple-tte is the second cause of bearing the Apple; but the first and remote cause is the sun which causeth the tree to spring and grow, blow and bear: But the first cause seldom produceth an act without the help of the second cause: For Example: In a Pestilential time Imagination it self will infect a man; but 'tis fear and terror caused by that Imagination which corrupts the Humors, and changeth them into the nature of the thing feared. Those that have read Physical Authors know what strang Imaginations a Melan∣cholly Fancie will introduce into men; As one that conceited his Nose to be bigger then al his body: Another that he had no Head. A third that he was made of Butter; who being a Baker by Trade durst not come near his Oven lest he should be melted: Another that he had gotten a Fish in his blood; But to let passe others: My self the translator of this work. Anno 1642. had a Patient in Old street London, who being troubled with a Melancholly distemper, conceited himself only a man, and all others that came neer him Wild Beasts that came to devoure him: To see whether this Fancie might be removed or no, I perswaded him He was made of a black pot: This also wrought upon his Imagination; and then he durst let no body touch him for fear they should break him: until at last, his cure draw∣ing

neer, such vayn delusions vanish't.

To return to my Author.

The strongth of Imagination appeares in this; (to goe no further) In that Women with child, will not only desire, but also eat such things as are not fitting to be eaten; and their health is so far from being impayred, that it is much amended by so doing.

That the Imagination of one man will work upon another is very conspicuous by a Woman with child; the child bearing the mark upon it's body of what the Mother desired. Nay, if we doe but consider what Union there is between our Spirits and the Angels and Intelligences; nay (to reach a little higher) If man be united to God by the person of Jesus Christ, what wonder is it that one man should be united to another by Imagination? He that would know more of this, let him read Synertus his book of Alchymie.

V. A Physitian ought to be busied in diligent specu∣lation and happy Imitation of Nature.

A Physitian ought perpetually to watch the Motions of Nature, and order his Physick accor∣dingly, that he may expel the infirmities of Na∣ture that way. If he drive the same course Na∣ture drives, the Cure will bee easy, because Na∣ture helps; and safe, because 'tis Natural. Let all Physitians know that they are servants, and not Masters to Nature.

VI. Physitians are Rulers over both body and Mind.

We told you before, the subject of a Physitian was the whole body of man taken universally: And he that doth not know that the Conditions of the body follow the Temperature of the Mind, is a fool. The words were Galen's: And Arnol∣dus saith, A Physitian may make a Covetous man prodigal, and a Lecherous man chast; and a fear∣full man valiant: The blood beeing altered from it's present temperature, alters the Complexion, and the Complexion being altered, so is the in∣clynation of the Mind: And this is the greatest secret in Physick. This is clearly seen in Melan∣choly persons, who if they mind Religi o n at all when they are in health, in their sickness think themselves Reprobates: Remove but their Mel∣ancholly distemper, the grace of God will come again: And thus you see the Assertion clearly prooved; That Physitians are rulers both of body and Mind. Thus much for the Ornaments of a Physitians mind: The Ornaments of his body follow.

Chap. 4. Of the Ornaments of the body of a Physitian and Alchymist.

I. Let the Ornaments of a Physitians body bee su∣table to those of his mind.

An Idea of Hypocrates his Apho∣risms.

• 1. Let him keep his body in a due Decorum, but his mind in a better,
• 2. Let him be very temperate in Nourishment, But more temperate in the sports of Venus.
• 3. In his youth Let him be patient and doubt∣ful: In his old age Wise and Judicious; and let his middle age take part with all four.
• 4. Let his body be personable, lest that old taunt be cast in his dish Physitian cure thy self.
• 5. Let his garments neither proclaym him a sloven nor proud; but clenly, and thrifty.
• 6. Let him go so as he may not be despised of others, nor proud of himself.
• 7. Let him abstayn from perfumes.

II. A Physitian ought to be able not only to write Receipts, but to make up all his. Medicines himselfe.

Is a man a Physitian; and doth he not know his Art belongs to action, and not to Contemplation? Contemplation teacheth men how to dispute of, and not how to cure the sick: Imagine a Physiti∣an to be an excellent Linguist, and to understand, Hebrew, Greek and Latine; we confesse tis a great Ornament to a Physitian; but they teach him only how to discourse, not how to Cure: 'Tis the true knowledge of the light of Nature, verified by Ex∣perience in making up Medicines that teacheth a

Physitian what Medicines are to be used, what to be refused: you shal oftentimes find Physitians vapouring what Linguist they are and what bred∣ing their friends have bestowed upon them; and yet an Emperick, nay perhaps an old woman can come and cure a disease which it may be they cannot: Therfore well sayd Celsus. Physitians prate of their wit and shew their Eloquence, but tis Medicines, and not words must cure the disease; and truly Galen was also of the same Iudgment T'is action saith he, and not pratling that shewes a man to be a Physitian indeed: And in truth I de∣sire from my heart, all those that take upon them the practise of physick that they would not dwel upon those generalls, which have been left, them by Ancients; but search into the Closet of Nature and see what wonders the eternal God hath layed up there for them to busy their brains about.

III. The true Alchymist by making up his Medi∣cines diserves the name of a Physitian.

We told you before, that an Alchymist was to be considered two wayes.

• 1. As he makes up Medicines for Physitians, and so he performes the office of an Apothecarie.
• 2. As he finds out-secrets in nature by his own brayn; and knows how to use them when he hath done: and so he deserves the name of a Physitian.

And this no man breathing wil deny unlesse it

be such as are their Masters Apes, and wil swear what er'e they say though they say Black is white, or whit black: I beseech you, what greater argu∣ment of a mans weaknes can be delivered, then to say, My Master said so? Tis true, these men, they may be deck't with gold Rings and Jewels, but they are no Physitians' they say

The operation and preparation of Medicines is to be left to Alchymists and Apothecaries, as being a thing unworthy the Majestie of a Physitian whose statliniss admits him only to prescribe, and not to make up Medicines.

Good God, to what Prid hath the fayned Ma∣jestie and deceitful pompe of this World brought Physitians too! Imagine they lived in the Coun∣trey, and there were sent for to visit a Sick partie, where neither Apothecarie nor Chirurgion were neer, as oftentimes it comes to passe: The disease also may be violent, and admits of no delay, but speedy help must be had: What will the Majesty of my venerable Doctor do in such a case? Will the disease be affrayd of his Prid? Must he not act somthing himself or else plainly and down∣rightly Murder the Sick? Doth such a famous fellow deserve the name of a Physitian? you see the folly of such as hold, it is the duty of a Phy∣sitian to prescribe, and not to act.

To proced a little further.

Difference of Clymates, difference of places,

difference of parts of the body aflicted; difference of Complexion in the parties aflicted, require different formes, and different preperations of Medicines: Both matter and form is to be altered according to these circumstances, which cannot be done without long use and experience in ma∣king up Medicins: which may indeed be disired, but cannot be so much as hoped for; much less expected from such titular Physitians as our times affords; whose sacred Majestie leads them to fill their own purses, and not to benefit the Sick. Antiquitie will lead them and us unto better maners if we had but Honesty enough to follow it. Hippocrates would have spit in that mans face that should have taken from him the power of making up his own Medicines: And the Anci∣ents taught their Children and servants the way of doing it; and thought it as great a Sin to deny them that, as to deny them the use of Fire and water: and howsoever they boast themselves to be Galenists, and are ignorant in making up Medicines; what doe they else but brand the Name of dead Galen with a blot of Ignomy, who had more wit in his little Finger, then they have in all their bodyes?

Againe. That great writer of Physick Hippo∣crates, in his Epistle to Democritus writes: That a Physitian could never find out an absolute form of Medicine, that he durst say was perfect: and

we (and if we wil be honest) must ingeniously confess, That the Ancient Physitians were not on∣ly ignorant in some things, but also erred in ma∣ny: What then shal we think of those that build their whol Practice upon the Prescripts of the An∣cients! We cannot chuse but admire what slavish Brains they are indued withal, who had rather err with the Ancients, than take the pains to find out a Truth themselves. Of how much better Opinion was Julius Scaliger; I have often (said he) ad∣mired at the boldness and impudence of Mortal Men, who build their faith upon such errors of the Ancients, which they would have amended if they had lived; for it is not high base to com∣mit an Error, because it is the beginning of Wis∣dom; but to cherish Errors is madness in the highest degree.

IV. A Physitian ought to be very diligent of a∣nother Mans Health, though in the mean time he be negligent of his own.

A Faithful Physitian (and ther's but few of them) regards the health of the sick in the first place: He undergoes any danger to help them; nay, he hath a fellow feeling of their Miseries, so that the help of others is a trouble to himself; because he knows the Subject of his Art is Man, that noble piece of Gods Workmanship, and the Tabernacle in which the holy Ghost dwels. You have the Ornaments of the Body. The Orna∣ments of the Estate follow.

Chap. 5. Of the Ornaments of Estate belonging to a Physitian and Alchy∣mist.

I. A Physitian ought to be adorned, not only with Ornaments of Body and mind, but also of Estate.

An Idea of Hippocrates his Apho∣risms.

• 1 Leave vaporing of outward Pomp, and Let∣ters Pattents from Princes for Mountebanks.
• 2 Let Study and not Gain, be the motive Cause of your Practice.
• 3 Never make your bargain for Reward, unless it be to make the sick confident of his Cure.
• 4 Be not too hasty for your reward of those that are able to give it, never ask for it if they be not able.
• 5 Do not Measure the excellency of your Re∣medy by the price of it: Give freely to the Poor. The tender Mercies of God are over al his Works.
• 6 Boast not of thy own Cures, unless it be to move the sick to confidence in thee.
• 7 Regard Reason in al Cures, and look not af∣ter the Estate of thy Patient; so thou shalt shew thy self a Workman wel pleasing to God.

II. The Dignity and Honor of a Physical Alchy∣mist is exceeding great.

The Dignity of a Physitian is known by Object and End.

The Object of a Physitian, is Man.

The End, Health.

As much then as a Man excels other Creatures, so much doth he that is a Physitian indeed, excel other men; and as a man prizeth his Health, so let him prize the Physitian. Therefore in Anci∣ent times, Kings were Physitians, and such as were ablest in Physick were chosen to be Rulers, and that not only amongst the Heathens, but also a∣mongst the Jews, as appears by Esay 3. 6, 7. A man shal take hold of his Brother and say, Thou hast clothing, be thou our Ruler; and he shal answer, I am no Physitian; by which it is cleer, That al the cause he brings why he would not be a Ruler, was, Because he was no Physitian, and therfore not fit to take the Dignity of a Prince upon him. Whence that Ecclesiasticus. 38. Honor the Physiti∣an because the Lord hath created him for thy necessity; for al Healing is from the most High; and he shal re∣ceive the Honor of a King. We do not deny but God may give these gifts even to wicked men: yet this we say, A true Physitian deserves praise, as wel as reward. And this we affirm is the pro∣perty of a good, honest, and prudent Physitian, not to gape after reward like a Stage-Player, but

to be content with what is given him. Menecra∣tes the Scicilian, howsoever later Pens have thrown dirt enough in his Face; yet Suidas reports in his 6. Book, 38. Chap. That he never took any re∣ward at al for his Cures, but rested himself infi∣nitely contented if he could but perform the Cure; often protesting, that he was born a Ser∣vent to men and not a Master.

III. As Diligence is required of the Physitian in curing, so thankfulness is required in the Parties cured.

Therfore the Roman Emperors, when they had observed any that were excellent in the Art of Phyfick, they gave them a yeerly Stipend, suffici∣ent to maintain them in a good Decorum, that so they might give Physick to the Vulgar freely, without any desire, or hope of reward: and in∣deed 'tis usual with people after they are cured by the great labor and diligence of the Physitian, to give him ingratitude for a recompence of his pains and care: Thence came that vulgar speech of Diogenes, Give thy Cook, ten Pound; thy Flatterer, five Talents; thy Physitian, a Groat; and the Phylosophers, three Farthings: Hence came that Proverb in use:

Exige dum dolor est, nam postquam pena recessit Audebit sanus dicere multa dedi.

Whilst that your Patient is in pain Be sure you ask your Pay; For when as he is well again, You have had enough, he'l say.

But this is most base, and most dishonest; the Heathens shal rise up in judgment against such fellows and condemn them, who built Altars for Chyron, Machaon, Podalirius, and Hippocrates and for their excellency in their Art honor'd them as gods: but enough of this, if not too much, consi∣dering that I know, and am very wel vers'd in it, That the ultimate end of studying Arts, is not re∣ward and gain; but the finding out of the Truth, and the using of it to the glory of God, and the health of the sick, being found out. Riches are but the goods of Fortune, and wicked men have usually the greatest shares of them.

IV. A Physitian stands in some need of Estate, be∣sides his Knowledg and Art.

For although he that knows any thing, knows wel enough that a man may give Physick wel if he have it, whether he have Estate or not, and that the Estate of a Physitian conduceth not a whit to make him either the more knowing, or less know∣ing; but it enables him wherewithal to get fit Medicines to give: What good doth a mans knowledg do him unless he bring it into practice?

So then a Physitian take him as a Student he needs no Estate, but take him as a Practitioner, he doth: Neither indeed is it convenient, That a man whom Nature hath enriched with knowledg, should want wherwithal to put it in practice. I could wish there were in this respect such a Har∣mony between men as God hath made in the Creation: Therefore Cornelius Celsus said well, That a Physitian stood in as much need of an E∣state to make up his Medicines, as a man in health did to buy him Bread: And Aristotle was excel∣lent in the point, Fools that know nothing, but are ignorant of the causes of things regarding on∣ly to get vast Estates; if they suffer in their Dis∣eases, let them impute it to themselves. And the truth is, I do not know but it belongs to the Go∣vernors of a Common-wealth to provide for the health of their Subjects.

V. The more the Physitian is confided in, the sooner he cures.

And this is true enough; Confidence in the Physitian begets Hope, Hope begets Joy, Joy cheers the Spirits, Cheerfulness of the spirits helps to expel the Disease, and wonderfully pro∣motes the operation of the Medicine. On the contrary, If the sick abhor the Physitian, the sight of the Physitian terrifies him: Terrifying weakens the spirits, weakning of the spirits encroaseth the Disease, and makes way for Death.

VI. The Physitian gets confidence of the sick Par∣ty, partly by his own Nature, partly by the help of other men.

That a Physitian may get confidence in his Pa∣tient by his own Nature, let him carry himself like a wise man, as wel as like an Artist: Cicero said true when he said, That in all Arts nothing memorable, or worthy of praise, could be done without Wisdom. If a Physitian carry himself ri∣gidly, and not respectively towards his Patients, he affrights them; if they like not his person, they wil like his Medicine much less: you may see this in Chyrurgions when they let people blood; If the sick be afraid, the blood retires, and he sel∣dom bleeds as he should do: But if he come cheerfully, and have good confidence in his Chy∣rurgion, he bleeds wel: So if the party dislike the Medicine, either he vomits it up again, or retains it in his Body that it never operates. Cornelius Celsus was of opinion, That the prudence of a Phy∣sitian did more good than his Art: and Socrates included al Vertues in this one word Prudence. And Celcus held, That a pratling Physitian was another Disease to the sick.

Chap. 6. Of the Authority of Physick.

PHysical Authority endowed with the Orna∣ments of Body, Mind, and Estate, coming

out into the World to act, is to consider,

• 1 Its Duties.
• 2 The Persons.

An Idea of Hippocrates his Apho∣risms concerning Duties.

• 1 The Duties of a Physitian, unless limited within the bounds of Method, are innumerable.
• 2 He ought to have a quick eye to the Air, Earth, and Water of the place where the sick is.
• 3 He ought to observe the operation of the Chyrurgion; seek out fit Remedy for the Dis∣ease, and leave necessary Precepts with those a∣bout the sick.
• 4 He ought to enquire after the Disease, of the sick, and of those that stand by; diligently to heed when the change wil be, and what the event wil be.
• 5 The whol course of his Physick ought to be only an Imitation of Nature.
• 6 He ought to communicate what he knows to be true, to his Scholers.
• 7 He ought to warn the sick of their Duty, to terrifie them that are secure, and to cheer up those that are faint hearted.
• 8 Let him not perform his Office negligently, nor rashly.
• 9 Let him take Occasion by the Fore-top, and expect patiently what the end wil be.
• ...

• 10 Let him not be too confident in what he expects, neither let his courage fail if it fal out o∣therwise.
• 11 When he takes a Patient in hand let him shut rashness and fearfulness out of doors.
• 12 Let him be ashamed of no work, or operati∣on that belongs to Physick.
• 13 Let him fly rashness and headiness in al his actions.
• 14 Let him use Gravity in his Apparel, Speech, Gate, and every thing else.
• 15 In commanding things necessary, in forbid∣ding things hurtful, in reproving Errors, let him be of an Heroical spirit, and do it with Authority.
• 16 Let him be very gentle to, and familiar with sick people.
• 17 Let him give Physick to the poor freely, and without reward.
• 18 Let him have a special care of sick stran∣gers.
• 19 In dangerous Diseases, let him do good to such as are ingrateful and Covetous.
• 20 Let him be ready, nimble, and clever in all his actions.
• 21 Let him want no Physical Instruments at home, but carry only such abroad as are neces∣sary.
• 22 Let him keep the Forms as wel of Com∣pound as Simple Medicines in his memory.
• ...

• 23 Let him prescribe as wel what Diet, as what Medicine the sick ought to use.
• 24 As for such things the sick hath a desire to, let him not so follow his humor that he encrease his Disease; nor so rigidly oppose him that he perplex his mind.
• 25 Let him be wel skil'd in the operations of Chyrurgery, that so if a Chyrurgion be wanting, he may perform his place, speedily, securely, and safely.
• 26 Let him alwaies have a special regard to the former Custom, and present strength of the sick.
• 27 Concerning Duty, his Office is,
• ...
  • First, To prescribe a Diet which strengthens Nature, and resists the Disease.
  • Secondly, To loosen the Belly with gentle Re∣medies, as Subpositoris, Clysters, &c.
  • Thirdly, If Blood abound, to breath a Vein.
  • Fourthly, To use Apozemes to cut the matter causing the Disease.
  • Fiftly, To prepare tough humors for expulsion.
  • Sixtly, To purge them out.
  • Seventhly, To draw humors back to use Diure∣cticks, Rubbings, Cupping Glasses, to cause sweat.
  • Eightly, To draw the Disease to the external part of the Body.
  • Ninthly, To draw it out by Baths or Issues.
  • ...

• ...
  • Tenthly, To dissipate the matter remaining, and strengthen the part
  • Eleventhly, To recover strength with good Diet.
• 28 Let him keep a Method of Physick in his Study such a one as you shal find in the follow∣ing Scheam.
• ...
  • First, Let him have a Catalogue of Authors, both Galenists, Paracelsians, and Empericks.
  • Secondly, If he travel, let him keep a Diary.
  • Thirdly. Let him set down by themselves what things he finds worthy of observation.
  • Fourthly, Let him keep a Garden of Herbs of his own.
  • Fiftly, Let him set down his best Experiments in such an order that he may know redily how to find them.
  • Sixtly, In the morning let him cal to mind what he did the day before.
  • Seventhly, In the afternoon,
  • ...
    • 1 Let him walk abroad to know and gather Simples.
    • 2 Let him confer with Galenists, Paracelsi∣ans, and Empericks.
    • 3 Let him visit the sick.
  • Eightly, In the Evening,
  • ...
    • 1 Let him consider what he hath done all day.
    • 2 Let him commit somthing to memory.

An Idea of Hippocrates his Apho∣risms concerning Persons.

• ...

  1 Of Persons,

  Some regard the Sick.

  Some those that stand by: And

  Others the Physitian.

• 2 Cure the mind of the Sick with good Lan∣guage, before you attempt to cure his body with Medicine.
• 3 Declare in loving Language to the Sick what is fitting for him to know; so carry yourself to∣wards him that he may not be too confident of Life, nor too fearful of Death.
• 4 What the Sick ought to do command pe∣remptorily, and make him not too confident of his life, lest he disobey your Command.
• 5 Keep close from the Sick that which is not fitting for him to know, and if he suspect it, either craftily dissemble it, or cunningly make the best Interpretation of it.
• 6 If the Patient be stubborn, make the Disease worse than it is, that he may obey: If he be faint hearted, tel him it is better than it is, that he may not despair.
• 7 Promise nothing directly, but tel the Patient, all the Work lies in the Power of God, and his obedience.
• ...

• 8 Somtimes use many Remedies. somtimes but few, according as the disposition of your Pa∣tient is, either stout, or faint-hearted.
• 9 Let a Physitian be neither Covetous nor un∣faithful: above al things let him not neglect his Patients.
• 10 Let the Physitian abstain from threatnings, unless he deal with Mad-men: Let him use mo∣dest Language, and gentle admonition.
• 11 Let him suffer none to be about the Sick, but such as the Sick loves; let him cause the rest to be turn'd out of doors.
• 12 If the Sick be a knowing man let him tell him the Cause and the Nature of his Disease; and let him explain it to him, not with a Budget ful of prittle prattle, but by apt Similitudes.
• 13 Let him give himself to know what the e∣vent of Diseases wil be.
• 14 Let him rid the Chamber of al such guests as have more tongue than wit.
• 15 Exhort those that are neer the Sick to per∣form what you command; and in this case use ei∣ther promises or threatnings, which you think sit∣test.
• 16 Trust as little as you can to the Fidelity of those that are neer the Sick; but as much as possi∣ble lies in your power see the Medicine taken your self.
• 17 In dangerous Diseases, desire the advice of

• other Physitians; and if you are called to counsel by others, by no means refuse it.
• 18 Give Counsel to other Physitians without contention, or wrangling; envy, or desire of gain: Let the Health of the Sick, and the sinding out of the Truth, be the mark you shoot at in al your a∣ctions.
• 19 Examine the Counsel of Empericks before you follow it, because they are ignorant of Me∣thod: but if when you have weighed them in the ballance of Reason, you find it good, follow it, for Nature hath given them gifts as wel as you.
• 20 Make use of your former Experiences: If you keep those you had when you were yong, they wil do you good when you are old.
• 21 Communicate al things faithfully to your Scholers; shew them your Examples; teach them how, and when Medicines ought to be given; let them be your Companions, lookers on, and standers by in your Cures; that so the blessing of God may be upon you, and they when they come to age may bless you.

You have the Authority of Physick: The Oath of Physicians follows.

Chap. 7. The Oath of Physitians ac∣cording to Hippocrates.

I Swear by that great Physitian Apollo; as also by Aesculapius, and his two Daughters Hygieam, and Panacea; and I cal al the Gods and Goddesses to witness, That I wil keep this Oath under writ∣ten entirely, and without any mental reservation whatsoever, according as God shal give me strength and Judgment.

1 I wil will the same Honor to my Master that taught me this Art, as I wil give to my Parents: If he want temporal goods, I wil supply him, so far as God shal enable me with Estate: his Chil∣dren I wil account of as my own Brethren; I wil instruct them in al the parts of Art which God hath endowed me with, without either asking or hoping for reward. To my Scholers that I un∣dertake to teach, will I impart whatsoever God hath imparted to me; namely, To al such as take this Oath, and to no others wil I be free in what I know in Physick.

2 To those which are sick (according to my power and ability) wil I give speedy Health, with∣out any delay of time for hope of gain: I wil ne∣ver give two Medicines, when one will serve the turn.

3 The intreaty nor Fees of other men shal ne∣ver

move me to give preposterous Physick; but I wil give warning to the Magistrate of such as do it.

4 I wil give nothing to any Woman to kil her Conception, neither will I declare to any body, which way it may be done.

5 I wil manage my Life and Art in that man∣ner, that I wil not be afraid to answer for them another day.

6 I wil cut none for the Stone, but give place to others to do it that pretend they have more skil than I have.

7 When I enter into the house of a sick Party, my motive cause shal be the Health of the sick, which I wil labor for with al my might.

8 I wil keep my Body in temperance from all unlawful Venereal actions.

9 I wil give Physick without respect of persons, whether they be Poor or Rich, Masters or Ser∣vants.

10 I wil keep close the infirmities of the Sick, as being the greatest secrets a Physitian hath to keep.

This Oath, whilst I keep purely and umblama∣bly according to my Power and Skil, I desire the blessing of God upon my Person and my Art, together with renown in this World, and glory in that to come. If herein willingly I fail, may the contrary to this fal upon me.

Chap. 8. The Oath of Apothecaries.

I Call the Creator of all things to witness, the one God manifested in Trinity, whom I serve, That I will with all diligence perform these things following.

1 I wil live and die in the Christian Faith.

2 During life I wil carry my self dutifully to my Parents.

3 Be obsequious to my Masters and Physitians that imploy me.

4 I'le give rayling Rhetorick, neither to those of my own Profession, nor yet to others.

5 I'le labor what lies in my power to adorn the dignity of my Art.

6 What is to be kept close, I will reveal to none.

7 I will attempt nothing unadvisedly for hope of gain.

8 In acute Diseases I wil give no purging Me∣dicine without consent of a Physitian.

9 I wil not meddle with the secrets of Women, unless it be to apply Medicines to them.

10 I will reveal the secrets of none to the World.

11 I wil give Poyson to no Body.

12 I'le not perswade it to be given, no not to an Enemy.

13 I'le neither give, nor sel any Medicine that destroyes Conception.

14 I'le prepare no Medicine to cause Delivery in Women without advice of a Physitian.

15 The Prescripts of a Physitian I wil in no wise alter.

16 I will not give one thing for another, though they be both of a Nature.

17 I'le never turn Emperick while I have a day to live.

18 I'le give Medicines freely to those that have no money to pay for them.

19 I wil not keep corrupted Medicines in my Shop.

These things I performing, the Lord bless me in all my Actions.

You have the Requisites of a Physitian: The Marks and Vices of Sophisters and Impostors fol∣low.

Chap 9. Of things repugnant to Phy∣sick and Alchymy: Or, Of the Marks and Vices of Sophisters, and Impostors in those Arts.

1. The Marks and Vices of Mountebanks, Sophi∣sters, and Impostors, which make a stately flourish only for Gain and Ambition, are contrary to the Notes and Marks of true Physitians.

OF this number are,

• 1 Company of dirty Rogues, that carry

• all their Medicines in one Pot, having no more Medicines but one; and are as excellent in the Art of Physick, as an Ass is in Musick.
• 2 Such as run up and down from Town to Town, and from Market to Market, and having gotten a few terms of Art in their Noddles, make the common people beleeve they can do wonders, being in deed and in truth as absolute Physitians as he is a King that Acts a Kings part in a Play. When they meet with sick people, they get money right or wrong.
• 3 Such as have formerly been Monks, and leave their Professions; or such as have been Pa∣rish Priests, and are so lazy they wil preach no longer; Barbers, such as shaved men but yester day, turn Censurers of Diseases to day; Old Women with never a Tooth in their heads.

II. All abuses of the Art are repugnant to true Alchymy.

And first of al truly, Unskilful Alchymists, a company of ungodly wretches, that vapor up and down, they can transmute Mettals, they can pre∣pare Medicines, I by al means; and yet they have neither Judgment nor Method, nor Skil, unless it be to do mischief to the Sick. If by Chance-medley they hap to cure one, Oh that's a gallant Experi∣ment, and that Medicine wil serve for al Diseases: And this is one Reason true Alchymists are so evil spoken of as they are. But in truth it is not fit∣ting,

neither ought such a thing to be amongst Christians, that a most excellent Art should be condemned because of the abuse of it: For as Mountebanks and old doting Women, detract no∣thing from the Splendor of true Medicine; so Ideots, and such as profess Alchymy without wit or reason, detract nothing from the dignity of true Alchymy: Neither are they worthy of the Name of Alchymists that spend al their time and means in trying Experiences, not knowing what Rule they go by, nor what end they drive at: as he said wel that said, They seek and find nothing, but seek after what they have found. Let no man give any credit to those who promise, they wil tel the Art of changing Mettals into Silver or Gold for Money: The Deceits of such Impostors are these, and such as these that sollow:

• 1 They dip their wooden sticks, with which they stir their melted Mettals, with Silver or Gold dissolved in Aqua fortis, or other the like Water.
• 2 Instead of Ink, they write in the paper in which they wrap up their matter to be reduced, with the Solution of Silver or Gold.
• 3 Or else instead of Sand, they dry their Wri∣tings with the Filings of Gold or Silver.
• 4 Others put in Pouder of Charcoal mixed with the Solution of Gold or Silver amongst their Mettal when it is melting.
• •• Others melt it in Vessels with a double bot∣tom,

• the lowermost being filled with Gold; and they break the uppermost bottom as they are stir∣ring it up and down.
• 6 Others put great Charcoals into their Met∣tal, which they have made hollow for the pur∣pose, and filled with Gold.
• 7 Others stir the Mettal with wooden sticks, or other Instruments which are hollow, which hol∣lowness they fil with Gold.
• 8 Others wrap up a Mass of Gold or Silver in the Lead, and melting of them both together, make them beleeve al is turned into Gold.
• 9 Others color over Silver with Copper, and so melting of it, make people beleeve the Copper is turned into Silver.
• 10 Others cunningly and subtilly put in the fi∣lings of Gold amongst it whilst it is melting.
• 11 Others put in some other Pouder that makes it look like the color of Gold, when 'tis no such Mettal.
• 12 Others put in Antimony mixed with Gold, instead of common Antimony.
• 13 Others for common Precipitate, put in Gold precipitated.
• 14 Others instead of common Mercury, put in the Amalgama of Gold.
• 15 Others instead of common Aqua fortis, put in Aqua fortis in which Silver or Gold hath been dissolved.
• ...

• 16 Others color over Gold with Silver, and so melting of it, make people beleeve the Silver is transmuted into Gold.
• 17 Some steal a little of the true Tincture or else get it by some sinister means, and then they can perform the business as they should do, so long as their Tincture lasts; which usually they make last so long till they have deceived people of Money enough: But their Tincture being gone, they being ignorant of the Art can do no more feats.
• 18 Others having wit enough to prepare Quick-silver partly as they should do, mix it with Gold, and so they wil make a little more of it.

Therfore let all Men beware of such Impostors.

A certain famous Alchymist at Rome, many looking on him, put only one scruple of pure Gold into two ounces of Quick-silver over a hot fire, and turned it al into most pure Gold; not without the admiration of the Beholders.

An End of the Second Treatise.