A way to health, long life and happiness, or, A discourse of temperance and the particular nature of all things requisite for the life of man as all sorts of meats, drinks, air, exercise &c., with special directions how to use each of them to the best advantage of the body and mind : shewing from the true ground of nature whence most diseases proceed and how to prevent them : to which is added a treatise of most sorts of English herbs ... the whole treatise displaying the most hidden secrets of philosophy ... / communicated to the world for the general good by Thomas Tryon.

Herbs under ☽ Luna.

April, May, and Iune.

• Adders Tongue, ♋
• Water Cultropes, ♋
• Chick-Weed, ♓
• Coral-wort, ♋
• Water-creeses, ♋
• Duckmeat, ♋
• Flower-de-luce, ♓
• Ladysmocks, ♋
• Lettice, ♓
• Moon-wort, ♋
• Brink-Vervine, ♋
• Clary, ♈
• Wild-clary, ♈
• Mouse-Ear, ♋
• Orpine, ♈
• Poppy, ♋
• Rattle-grass, ♋
• White Roses, ♋

Iuly.

• Clivers, ♋
• Cucumbers, ♋
• Water-flags, ♋
• Flew-elling, ♓
• Water-Lilly, ♓
• Purslain, ♋
• White Saxafrage, ♋
• Willow-tree, ♋
• Looss-strife, ♋

Ann. Dom	April.	May.	June.	July.
1683	16 21	14 25	9 15	9 13
1684	5 14 23	4 14	4 26 27	1 2 24
1685	12 23	20 18	11 21	10 25
1686	8 23	2 22	10 20 29	4 15 28
1687	1 12	6 28	4 29 30	28
1688	14	28	13 29 30	6 7
1689	13 27 28	3 10 11	8 16	5 6
1690	23 24 29	2 26	7 8	7 8
1691	4 28	13 14	15 16	3 4
1692	7 30	1 9 10	7 8 20	3 30
1693	5 17 18	14 21	4 18 28	3 28
1694	3 4 19 20	21	8 18	12
1695	4 14	2 3	2 4	1 2 4
1696	9 10 29 30	1 2 18 19	2 3 30	22 23
1697	2 6 14 20	5	26	5 6
1698	21 26	10 11	26	2 16 17
1699	10 15	14 15	8 17 26	10 11 26
1700	6 14 27	2 11		18
1701	26 30	2 21 22 23	5 6 15 25	4 14

The Explanation of the Tables.

FIrst, Look for the Plant that you have a mind to gather, in the Table, and that will tell you what Month they must be gathe∣red in; and then look in the Table of Months, and there you will find what Days will be best to gather them in.

As for Example.

I would know what time is best in the Year 1683. to gather Fleewort; looking in the Table, I find Fleewort to be an Herb of Mars, and to be gathered in September; then look under∣neath for September, and against the Year 1683. I find 12 and 21, which doth shew, that the 12th and the 21th are the best Days to gather that Herb in.

Again, I desire to know what time is best, in the Year 1684. to gather Scurvey-Grass in, I find Scurvey-Grass to be an Herb of Iupiter, and to be gathered in April and May; then look in the Table underneath for April and May, and against 1684. I find 5 22 27, 11 31. which shews that the 5 22 27 Days of April, and the 11 & 31 Days of May, are the best times to gather that Herb in; and so of the rest.

When you have gathered your Herbs in their proper Seasons, not only those you intended for Physical Ope∣rations, but also such as you keep for common uses, you are in every particular to observe the same Method and Rules that Husbandmen do in making of their Hay, that is, to dry them in the Sun, where the plea∣sant lively Rays of the Air have their free Influences, and to keep them duly turned, until the gross moi∣sture, and phlegmy substance be Exhaled, or consumed by the Sun and Elements; and if the Season be dry, the best way is to put them together as they do Hay, and let them lie out all Night; but if not, then put them in the House at Nights, and when they are suffi∣ciently dryed, then make strong Paper-Bags, and stuff them in as hard as possibly you can, tying them up close, and lay them in some open airy dry Room; but in the Winter, when the Air is humid, you may dispose of them in Rooms, where Fire is kept, but not too near; for too much, either Heat or Moisture, quickly destroys their pure Vertues; for the Volatile parts, when the slimy Substance is digested, will not endure any Violence without manifest Injury to the whole.

2. Herbs thus preserved, are best for all uses, when they have lain together two, three or four Months in the Bags, for in that time they will heat and ferment, and pass through another Digestion, which does con∣sume a certain fainty moist Quality, (which the Sun and Elements could not destroy in the first preparation, without Prejudice to the whole) whereby their pure Spirituous Parts become more free and Volatile, and will give forth their good Vertues as readily as Mault does, when they shall be put into any proper Menstruum or Liquor. Herbs, I say, thus ordered, are fit for all Physical and Common Operations; do not the Hus∣band-men observe all the fore-mentioned Rules in making their Hay? viz. when they have dryed it in the

Sun and open Air, not in the Shade (as Physicians and Apothecaries do, (who destroy thereby the Vertue of their Herbs) then they make it into small Cocks, and let it stand two or three days, or more, as the Wea∣ther will permit; after which, many will make it in∣to large Ricks, viz. Almost a load or more in each, and let it stand two or three Weeks more, which does pre∣pare and make it fitter to be made into Stacks or Mows, where it must settle very close, and heat and ferment, and so in four or five Months time it will by this se∣cond Fermentation, digest and destroy that moist fain∣ty Quality, which all Hay newly made does plentiful∣ly contain; After this it sends forth a finer or more pure Scent and Smell, and is far better for all Cattel: Where by the way it is to be noted, that Hay made in∣to Stacks in the open Air, is to be preferred before that in Barns or Houses; for the former will settle much harder and closer, because the pure thin Spiritu∣ous Vapours of the Air do penetrate it, and thereby keep the Spirituous Parts living, and free from Suffo∣cation, or contracting any gross Humidity, which all places do abound with, where the pleasant com∣forting Rays of the Sun and Air are hindred from their having their free Ingress, Egress and Regress; therefore such Hay has a more odoriferous smell, that proceeds from the goodness and strength of the Spirituous Parts, and all sorts of Cattel will chuse to eat this before any other, especially Sheep, who are of all others most cu∣rious. Whereas Hay put into Barns, &c. will not set∣tle so hard and close, though never so much care and pains be taken in treading it down; the Reason is, be∣cause the Sun and Air are shut out by the Walls and closeness of the Houses, so that there is great store of Humidity that suffocates the Volatile Spirits.

3. In drying your Herbs, care ought to be taken that the same be neither too much nor little; for the Sun and Air, by their secret Influence, exhale, consume

and destroy the gross Humidity and Phlegm, that be∣fore did hold the Spirituous Quality captive, which hereby is set at liberty; as is manifest in all Herbs and Grass, whilst it remains green and unseparated; if you smell to it, its scent is gross, fulsome and earthy; but when the Sun and Elements have made separation, then it sends forth a Smell most Fragrant and Delight∣some, perfuming the whole Field with its wholesome Odours; But then if the same be there too long con∣tinued, the very same Influences which exhaled and de∣stroyed the gross phlegmy Body, will also prey upon and consume the Spirituous Parts too, as all observing Husband-men do know; and then such Herbs, or any o∣ther thing of like nature, will not have any true Ver∣tue or Life in them. On the other side, if they be not dryed enough, the gross phlegmy Substance that re∣mains will suffocate the pure Spirits, and cause Putri∣faction, and kindle the bitter, sower and astringent Quali∣ties, which in a short time will destroy all the pure Balsamick Vertues.

4. If any kind of Herbs be dryed in the Shade or House, they thereby lose all their good Vertues, or ve∣ry much impair them; For, 'Tis the Sun and open Air that keeps the Volatile Spirits, and Balsamick Virtuers living, for want whereof, the true Life, and spirituous Proper∣ties will be suffocated and destroyed. Is not the Air of all Houses gross, fulsome and humid, if you compare it with the common Air abroad? Are not all Insects and Vermin generated in shady dull places? and whence is it, but through the great store of Humidity and gross Vapours, which such places do contract? Thus Moths are bred in Garments that are kept in close places, where the Air has not its free Influences; whereas on the contrary, the Sun Beams, and open Air, prevent the generation of such Vermin.

But now contrary to Nature, Reason and common Sense, the fashion which our Lip learned Physicians and

Apothecaries that serve a perpetual Apprenticeship to Tra∣dition, practice is this.—They dry their Herbs in the Shade, and afterwards expose them to the Sulpherous Stinking Humid Air of their Houses. But, I believe, should the Learnedst Doctor or Pot-earrier of them all, tell a Country-man, that the best way to preserve the strength and natural Virtues of his Hay, were to dry it in the Shade or House, he could not but laugh at their simplicity; for he knows that Hay so dried and made, would starve his Cattel, and that that proves the best Hay, which is made when the Sun shines clear, and in a fresh gale of Wind: For'tis the pure thin Spi∣rituous Vapours of the Air that penetrate all Bodies, and keep the Spirits of each thing living in all Prepa∣rations.

A Man would think it almost impossible, for those that make it their whole business to prepare Medi∣cines, to be so sottishly Ignorant of the Nature of things, and the Knowledg of themselves. What a clutter do they keep with their vast Volumes of Pharmacy, and musty old Rules? And yet when all is done, one may modestly avow, that an ordinary Husband-man has abundantly more understanding in the proper and na∣tural way of preparing the Food for his Cattel, than these Worshipful Rabbies have either in the Prepa∣rations of their own, or Patients Food, or Physick; and the Common People seeing what these Men of reputed Learning do, follow them like Apes, ne∣ver questioning whether it be good or bad; so ve∣rifying the Proverb, where The Blind leads the Blind, &c.

Tell me, I pray, what Virtue or true Life hath Car∣duus, Wormwood, Centaury, Winter-Cherries, and many other sorts of Physical Herbs, when dried in the Sa∣turnine Shades, and then exposed to the dull thick Airs of Shops, Cellars, Garrets, and Herb-womens Stalls, and other close sulpherous Places, more fit

for the Generation of Vermin and Insects, than any thing else. 'Tis confessed, a Man may use some of the be∣fore-mentioned Martial Herbs, as coursly as he will, nevertheless they will retain the strong fulsom bitter Taste and Qualities of Mars and Saturn, because it is the Original and very Center of their Life, and there∣fore cannot be destroyed, except such Herbs be anni∣hilated; but the pure Essential Virtues and Balsamick Body are wholly destroyed: Therefore Medicines made of any Herbs prepared, as most Physitians and Apothe∣caries do, are loathsome to Nature and the Stomach, and they have no power to assist Nature, or cure those Diseases which the wise Anclents have appropriated them unto. Now if Physicians and Apothecaries do not understand these things that are so plain and evident to every Shepherd and Husband-man, they may well be suspected in their Compositions; for if the first Prepa∣ration be wrong, and the true and living Virtues de∣stroyed, let the wisest of them all use what Art they will, they can never obtain the lost Virtue, nor make a good Medicine thereof; indeed such Herbs and Things may serve their turn to make up their confused Compositions, which do consist of as many Ingredients as there are Weeks in the Year, most of which are of as disagreeing Natures, as Light to Darkness, or Sum∣mer to Winter; for this cause most of their Medicines prove ineffectual; for the Physical Virtues of most of the Simples are destroyed for want of Care and Un∣derstanding, either whilst they remain intire, or else by such an undue Composition, where things of quite different Natures confound each other. For if two things of contrary Natures he added together, they make a degree of Variation, and produce a Juice or Virtue of a third Nature; but then, if you add a third Ingredient, whose predominant Quality is con∣trary both to the first and second, then such a Compo∣sition, or Medicine, does make three degrees of va∣riation,

and produceth a Juice or Vertue of a contrary Nature and Operation to both the first and second Ingredients, (which I have particularly demonstrated from the Arts of Dying and Painting, in the Chapter Of mixtures of Food) so that when ten or twenty se∣veral things are added together, they make such a Confusion, and as it were strife in Nature, that such Physick or Food has not the true Nature nor Operation of any one of them; and being unnatural, the Sto∣mach and whole Nature of Man doth loath them; for in such Mixtures, things not Homogenial, or agree∣able to each other, being jumbled together, there thence ariseth an inward and secret strife for Mastery, and so that Quality becomes strong, which before their incorporating was weak, and so & contra, making that Property appear which lay hid, and hides that which before was most manifest; so great is the power of the Sympathy and Antipathy of things.

For this Cause the Ancients did forbid those Varieties of Mixtures both in Food and Physick; for they saw from an inward eye of understanding, the great danger of compounded Dishes or Medicines, and that the common use of them did generate compounded Disea∣ses, which no Medicine hath Power, or any Physician Skill to Cure. Therefore the generality of Men in former Ages, and also those in this, who live on simple Meats and Drinks, and observe the Rules of Sobriety, are free from those torturing Diseases that the Super∣fluous and Intemperate are subject unto; such as use due Labour and Exercises, and live on Bread, Butter, and ordinary Cheese, Milk-Pottage, Gruels, and the like, and drink small Beer, and observe the Rules of Chastity, and lie on hard Beds, few of this sort of People are troubled with the Gout, Dropsy, Stone, Palsy, Consump∣tion, windy Diseases, or the like; nothing being a grea∣ter Evil to Nature, than those improper and unnatu∣ral

Mixtures both of Food and Physick, the first being the very Radix of Diseases, and the second does in∣crease and prolong them. Physicians may pretend and boast as much as they will of the Excellency of their Dispensatory-Ware; 'tis certain, that such Diseases as are generated by degrees, by the frequent use and eat∣ing of compounded Foods, (which generally consist of disagreeing Ingredients as aforesaid, and made meerly to prolong the pleasure of the Throat) are not to be routed by all their Regiments of Compounded, Recom∣pounded, Decompounded, and Surrecompounded Medicines, as daily Experience shews.

Therefore let no Man have Faith, or repose Confi∣dence in such adulterated confused Nauseities, but fear the Lord, and learn to know the Power of Temperance before it be too late; for when once Diseases have in∣vaded the Body, and wasted the Spirits, then 'tis a difficult matter to root out such Disorders either by Temperance or Medicine; but still the first has the grea∣ter Power to give Relief, there being far greater Dan∣ger in rich compounded Foods and Cordial Drinks, and compounded Potions of Physick, than most imagine, or can be sensible of, except they separate and enter into Self-denial, and observe both Quality and Quan∣tity of Meats and Drinks, and then their Eyes will be opened, and see the Errors of those things which for∣merly they practiced.

It is not for nothing that Mankind is so miserably afflicted with such a number of Torturing Diseases, nor is it through any Natural Defect, as some vainly sup∣pose; for Mankind in his Radix is the most compleat, soundest and healthiest of all Creatures, endued with the greatest and strongest natural Spirits, and had he not depraved himself by Disorders and Superfluities, would have exceeded all other Animals, as to health. Do we ever read of any of the Prophets or Patriarchs, in the first Ages of the World, that they were Sick?

No, there is not a word of their Sickness, but that they lived to great Ages in perfect Health, (for ought we find) and soundness of Mind and Body. There was then no need of Universities, where Men must spend ten or twenty Years meerly to read Receits over, and to learn to write a Bill of Confusion to the Apothe∣caries, or to put their own Eyes out, that so they might see with other Mens, nor to learn Canting words, to deceive the Ignorant. Their whole drift and de∣sign from the beginning to the end being to get Mo∣ney, to live in Wantonness, Gluttony, and Superflui∣ty. There was no occasion amongst the Ancients for this sort of People; for every one was his own Physi∣cian; for so long as Men studied the Knowledg of God and Nature in themselves, there was no place for this External Babylonical Building, or for the au∣thorizing of Ignorant Pedantry for the sole Curing, or rather Killing of their Neighbours. Can any under∣stand, or read another Man's Book, that cannot read one word in his own? A Man's self is a Book, in which is comprehended all kind of Learning, both Humane and Divine, the Radix of all Arts and Sci∣ences. For in this Little World (Man) was communicated unto the Wise Ancients the Virtues of all Herbs, Seeds, Granes, Animals, and Minerals; for the Ancient Physi∣cians had not Libraries of many Thousand Books, nor did they spend their time in reading other Men's Works, nor satisfied themselves with Traditions, but were contented with one Book, viz. The Knowledg of God and Nature in themselves; and this Book they read with their own Eyes, and not with the Counterfeit Spe∣ctacles of Aristotle or Galen. If Men would but stand still from Self-hood, then would they see the Salvation of the Lord. The Old Physicians and Naturalists, when they were not well, or any of their Neighbours were distemper'd, did not content themselves with musty uncertain Receipts; for they knew that the same

Herb which has proved beneficial to the Cure of one mans Diseases, might not do any good, but rather harm to another, even though their Diseases seemed to proceed from a like Cause: And does not our daily Experience manifest the truth of this? Therefore they in all difficult points applyed themselves to the Divine Oracle, and Holy Light in themselves, which did teach them some Herb, Seed, Grain, or the like, and also the manner how to use it, which did perform wonderful Cures, because there was an inward Virtue, and the power of the Spirit went with them; they did not keep any certain Method with all Patients alike, as our Quacks do now-a-days; for the same Herb, or other thing that cured a Consumption in one, they did not administer to another in the like Disease, except they were pointed unto it by their Good Genius. Herein consists the right Cure both of the Soul and Body, when man does apply himself to the right Ob∣ject, with Faith in the Lord; then will the Lord teach him in all particulars; for the Spirit of the Divine Power can make every little and small thing work won∣derful Effects.

'Tis true, the Ancients did set down in writing many of those Herbs, and other things, which their Genius did teach them for the Cure of various Disea∣ses; but they did as little think, that after-generations would make a great Trade of getting Money by their Receipts, as the Prophets and holy illuminated men of God did, That the men of the world would do the like by their Writings; and yet alas! what an Huckstering there is kept now-a-days with them both? The worthy Say∣ings and Writings of the Ancients cannot be understood or applyed, but only by the same Spirit that gave them forth, either in things Divine or Natural. But these things are not considered either by those that are called Divines and Physicians, or by the People: But so soon as any one finds himself disordered by Sickness, they

presently run to the Doctor, and the Doctor to his Books, and out of some one of them Scrawls a Receipt, and if that won't do, the poor Creature may die for him; for neither the one nor the other so much as think to enquire of the true Physician, viz. the never∣failing Oracle in themselves, which if hearkened unto in Humility, would teach them what to do in all parti∣culars, as it did the Ancients; for those Herbs, and great Cures wrought by them, were not set down and recorded, that after Generations should imitate them like Apes, without the true understanding of the Spirit, but that men might see the wonderful Power and Efficacy of the Spirit of the Lord, when men do apply themselves unto its Government. If men would but stand still, and not so eagerly pursue Tradition, and the Inventions of men and Self-hood, then the good Genius would be ready and prompt to shew and in∣struct them in any things belonging to their Preserva∣tion: for in the way of God and Nature, every little thing is made strong and powerful; but when men have not the knowledge of God and Nature in them∣selves, then all goes astray, and the true Efficacy or Vir∣tue is not known, nor have the Applications of the best things any good effect.

By what hath been said, appears the Reason why those Physical Herbs and Seeds, which the Ancients have appropriated for the cure of such and such dis∣eases, do not cure those distempers, nor have any such Effects; for if every Herb could accomplish such Cures as are recorded thereby to have been done, certainly there would none be sick, but All would be made whole; but Experience shews the contrary; Nay, are there not many living Testimonies at this day, who waiting in Humility at the Internal Altar, have been di∣rected, such an Herb, or other thing; and the manner of using it, which being followed, the Cure has been effected in a wonderful manner? And yet the very same

Persons at other times, in the like Distresses and Disor∣ders, have not minded their good Genius, but looked abroad amongst the Swine for Cure, where there is neither Life, Knowledge, Power nor Virtue, but only an Ignorant busie Imitating Ape, cloathed with a Velvet Coat, and as their Course hath been, the success proved an∣swerable; he has perhaps purged their Purses to a Va∣cuum; stuffed their Bodies with Slops; filled their Chambers with Gally-Pots and Glasses; weakened Nature, and strengthened the Disease, so that it carries away Life Captive at the Wheels of its Triumphant Chariot; and all that Mr. Dunce-Doctor has to say for himself, is, That he proceeded secundum Artem, and destroyed you after the exactest method in the World.

All Practice of Physick that is from Receipts and Tra∣dition, is uncertain and abominable to Nature, more especially where there is a multitude of Ingredients mixed together, for the most part of various Natures, and contrary Qualities, as though they would force Nature into obedience, by the several sorts of Engines and Enemies of divers kinds, which they bring against her; Whereas in truth, when there are twenty, thirty, forty, fifty, sixty or an hundred several things compoun∣ded together, and of as many distinct Natures, no man on Earth can know the Genuine operation of such a Medicine. Does not Experience shew, that in Food, if you compound ten or twenty sorts of things, the best and strongest Stomach will loath such Food after one Meal or two; Who is there (let his Constitution be what it will) that would be satisfied, if he were confined to live on your richest sort of Cake-Bread, that has ten or twelve Ingredients in it? Are not the pure natural Operations of each thing destroyed and adulte∣rated, where various things are thus mixed together of different Natures? And does not the Pallate and Stomach grow weary and sick, if confi•••••• to such Foods? The very same is to be understood in Physical Preparations,

there being not much difference between the Apotheca∣ries, and our more curious Cooks Compositions, both being alike preposterous and inimical to Nature.

To demonstrate this, I shall here insert a learned Doctor's Prescription. A Gentlewoman had a Son, whom being not well, she supposed was in a Consump∣tion; she applies her self to a Famous Doctor for Learn∣ing and Skill, who informs her, her Son was in a wasting condition; and you must needs believe it, for he saw it in the Boy's Piss; Then she desired him to give her Di∣rections how she might prevent that Consuming Di∣stemper? Mr. Doctor having once more peep'd in the Urinal, thrice shook his Noddle, and twice stroked the place where he should have had a Beard, perceiving the Angels to appear, was presently enlightned by the False Prophet, Tradi∣tion, to give the Gentlewoman this following Bill to the Apothecary, which does consist of no less than three and thirty Ingredients. But by that time the Apothe∣cary had mustered up his several Slops, and compleated the Composition of Omniumgatherum, the Small-Pox be∣gan to appear, and put a period to Goodman Doctor's future proceedings, who else, to prevent the Boy's Consumption, would have loaded his Guts with Materi∣als enough to half set up an Apothecary.

The Receipt.

R. Ol Amygd. dulc. rec. Syr. Capiat Ve∣neris ana ʒiss. Sac∣char. Cant. ʒiss, mis. exactissim. Capiat co∣chleare unum ter qua∣terve in die super∣bibendo ℥iv. 〈◊〉〈◊〉 pozem. sequent. ca∣lid.

Re. Decoct. pect∣or depurat. lbjss. Tinct. Crocj. Syr. ca∣pil Veneris ana ℥iss. mis. fiat Apozema.

R. Cons. Ros. rub. antiq. per setacerum traject. ℥ii. Pulv. Haly ʒiss. Laud. li∣quid. ʒi. Syr. Bal∣samic. q. s. m. f. Electurium de N. m. singulis noctibus. quo Capiat Quantitatem.

In English.

Take Oyl of sweet Almonds new drawn, Syrup of Maiden∣hair; of each one Ounce and half, White-Sugarcandy-pow∣der one Dram and half, mix them, and take one spoonful three or four times a day, drinking after each Dose a quarter of a pint of the fol∣lowing Apozem warm.

Take of the Pectoral Decocti∣on depurated, a pint and half, Tincture of Saffron, and Syrup of Maidenhair, of each one Ounce and half, mix them for an Apozem.

Take Conserve of Old-Red-Roses pulped, two Oun∣ces, Pulvis Haily a Dram and half, liquid Laudanum one Dram; Syrup of Balsom a sufficient quantity, to make it into an Electuary. To be taken the quantity of a Nutmeg every Night at bed-time.

This is the Bill, whose Ingredients (if you trace them to their Originals) are thirty three, and their va∣rious Natures as many, disagreeing one with the other, and consequently make a Medicine of a loathing Qua∣lity, and far sicker in Nature than the distempered Patient.

The very same is to be understood of most or all the things they administer under the Name of Cordials to sick languishing and dying people, as being Mixtures of cool'd stilled Waters of several sorts, with certain Syrups, Epidemick-Waters, and other like Slops, which are all great Nauseates to Nature, even in the healthi∣est state; and if so, what a miserable Condition then must the Sick be in? The truth is, men in the time of health, strength and vigour, do make the best of Cordials too common to them, viz. Wine, which many drink to the destruction of their Health, and

then when they are sick, they must have a change, tho' it be for the worse; and so they take up with these loathsome Compositions of the Apothecaries, which are so sar from being really Cordial, that they are oppressive to Nature.

'Tis a thing of evil consequence to be ignorant of the most excellent and sublime Virtues of the Herbs, which our own Countrey does produce, both for all Physical Uses, and also for Food, there being no way so safe for Nature, as to apply and use simple Herbs in the Cure of Diseases; for as simple Food is always the most harmless, as administring a proper and equal Nou∣rishment to the Body and Spirits; the very same is to be understood in all Physical Operations; for the Nature of each thing is adulterated, and its physical virtue de∣stroyed by the contrary Qualities of other intermixt In∣gredients.

It is further to be noted, that most sorts of Herbs, when cut in their proper Seasons, and under good In∣fluences, and afterwards dryed according to the Rules before-mentioned, are far better than when green, for the makng of Posset-drinks and Decoctions, and also for Cordials by infusion; for the Sun and Elements do ex∣hale and destroy the gross earthy phlegmy substance, and preserve the pure spirituous parts, and Balsamick Virtues, and sets the Spirit free, that it becomes vola∣tile; which pure Virtues in all or most green Herbs are captivated by the earthy Body of Phlegm. Therefore when dry Herbs, (which are properly preserved) are committed to any proper Liquor, as Hot-Water, Beer, Ale; Cyder, Wine, Spirit of Wine, &c. any of those Li∣quors will greedily receive the good Virtues and Spiri∣tuous parts better than they can from Herbs that are green. And when Herbs have lain together five or six Months, they are fitter for such uses than when first gathered; and being so preserved, as before is directed, will keep good for several years.

This preparation of the Sun and Elements is much to be esteemed, and no preparation performed by com∣mon Fire is to be compared therewith; for by this Chy∣mical Art of Nature, the more sublime Virtues and ve∣gitative Qualities are preserved, and the gross earthy Substance destroyed; but in all our Chymical Preparati∣ons and Separations, there is a contrary Operation; for when the Chymist takes Herbs, and commits them to his Fire, he cannot preserve neither the pure Volatile Spi∣rit, nor Balsamick Body or Vegitative Virtue, but only the fierce fiery harsh astringent bitter Spirits, which pro∣perties are the original of every Life, and cannot be destroyed in any preparation, though never so unnatu∣ral, except the things could be annihilated; for this Cause all such Sulpherous fiery Liquors will not work and ferment, as all other sorts of Liquors will, even Water it self, when any Balsamick Body is joyned with it, as Sugar, or the like; but those other Chymical Li∣quors are at the end of Nature, and therefore they will not admit of another Motion.

Hence it follows, that all sorts of Spirits, as of Scur∣vey-Grass, of Salt, and many others of like Nature that are prepared by Fire, whereby the Radical Moi∣sture, or sweet Balsamick Quality, the Volatile Spirit, and Vegitative Vertue or middle Quality are al•• destroyed, have no such physical Virtues 〈◊〉〈◊〉 their Authors appro∣priate unto them. And we do affirm, that such as have the Disease called the Scurvey in their Blood, shall be as soon and as well cured, by taking every morning so many Drops of strong Spirit of Wine, as they shall by taking this sort of Spirit of Scurvey-Grass, and so of the Spirit of Salt, and others: For the harsh sulphe∣rous Fires in Stills, where the friendly Element of Air is hindred from having its Influence, does totally destroy the pure Virtues, and opening cleansing Qualities, and there does run off only a fierce, keen, harsh, fiery, astrin∣gent, bitter, furious Spirit, which is very pernicious to

Nature, and to all the friendly Virtues in the Body; nor was it ever known that any such Spirits have given help, or cured any of those Diseases, which the Lying Authors do so much boast of. You may try whether this be true, if you take any opening, cleansing or purging Herbs, Seeds, or the like, and put them into any kind of Liquor, viz. Water, Beer, Ale, Wine or Bran∣dy, (the last of which those great Physicians and Ma∣sters of Art, do use to draw their Spirits of Scurvey-grass in); when you have put your Ingredients into your Li∣quor, let them lie in it two or three days, more or less as you please, then put the Herbs and Seeds, with the Liquor, into your Still or Limbeck and draw it off, and you shall only have an harsh, strong, fiery, tart Spirit, void of all the Purging, Opening and Cleans∣ing Qualities such Herbs or Seeds were naturally endu∣ed withal.

The very same, or other as great Evils are in many other of the Physicians and Apothecaries Preparations, which ought to be considered, and their blind Traditio∣nary senseless Ways and Methods to be abandoned, as destructive to the Health, and Well-being of Na∣ture.

It is further to be noted, that none ought to ap∣ply themselves to the ••••actice of Physick but such only as the Lord hath in their Radixes endued with proper Gifts, and natural Parts; for 'tis not sufficient for them to read other mens Works, and vapour with their Re∣ceipts, like the proud Iack-daw in the Fable, with the fine Feathers stolen from other Birds, but they ought to know the true Principles, Nature and Operation of every Herb, Plant, Animal or Mineral, that they make use of, and for what it is good, and the contra∣ry in themselves, and also what Simples are proper to be Compounded, and what not; For he that has no true Knowledge in himself of the Nature of things, but fol∣lows Tradition blind-fold, and trusts to other peoples Say∣so's,

must needs make strange work, and instead of Curing, often-times Kill; and when he does Cure, 'tis by meer chance; Whereas Physicians ought not to ad∣minister any Medicine without true Knowledge both of his Patients Disease, and what he gives to remove it; all things, especially where mens Lives are concern∣ed, ought to be done with sight and judgment, and not without Faith and Prayer to God, the Creator of all things, who is the inward Virtue, Power and Life of every thing: For Faith and Prayer do Wonders, opening the inward Virtue and Centre of every mean and simple Medicine or thing, even Clay and Spittle with it, shall cure the Blind; this all Physicians ought to be inwardly sensible of, and not put so much trust in their Authors; for many of them have been ve∣ry vain and extravagant in their Writings, telling us that such and such Herbs and other things were indued with such wonderful Virtues, and would cure such Diseases, when in truth there were no such things; and also invented many improper Compositions, even a∣ny thing they fancied, and most of their Sayings are meer Stories, and as contrary to Truth, as Light to Darkness. Now on such a tottering Foundation, what Structure of safety can be expected to be built? Our Modern Physicians are much like our Lawyers, if a man is like to lose part of his Estate, and will vin∣dicate his Cause by Law, 'tis twenty to one but he spends the other partto secure that, and after abundance of charge and trouble, loseth the whole: Just so if a man through Disorder and Intemperance hath in part de∣stroyed his Health, he may be sure to destroy the o∣ther part also, if he keep close, and follow the Phy∣sicians Prescriptions, and take good store of their adul∣terated Medicines.

We must also note, that every Patient ought to turn the Eyes of his Mind inward, and wait at the Altar of the Lord for an answer, and not to do or take any

Medicines without some Assurance or Faith in the Lord of his Blessing; nor ought any to think himself too mean or simple, because he is unlearned; for do but read the Scriptures, and you may be satisfied, that the Lord in all Ages has plentifully given his Gifts and Gra∣ces both Divine and Natural, to the Simple and Unlearned: And as to the Learning of this World, did not our Lord Christ himself give his Father, the Author of all Be∣ings, thanks, That he had hid the Mysteries of Salvation (both of Soul and Body) from the Wise and Letter-learned of this World, and revealed them unto Babes; poor, mean and unlearned People; Peter the Fisher-man; Paul the Tent-maker, &c. For indeed the Rich and Learned have shut and double-bar'd the Windows of their Souls a∣gainst the simple Light of Truth; they have cloathed themselves with Vanity and Self-hood, being conten∣ted with Tradition and a Worldly puffing-up Knowledge, which serves them to swagger with, but not to do a∣ny good with, either to themselves or others; so that there is no room for the operation of the friendly Love and Light of God; they are so full of swelling proud Spirits, and noise and boasting: Hence it comes to pass that these Admirers of Tradition and Pocket-Learning, and the ways of the Multitude, are always apt to despise the Simplicity of the Divine Power, and Voice of Wisdom, not only in themselves, but all others; and therefore the Lord chuseth to unfold his holy and natu∣ral Mysteries unto the Poor and Needy, and such who are not wise in their own Eyes, and whose Eye-lids are not lifted up: For nothing obstructs the Work of the Lord, and the Revelations of his Holy Spirit in men, more than Inward-Riches, Self-conceitedness, and the Babylonical-Learning of the Schools of this World, which like a too Luxuriant and not well Cultivated Soil, pro∣duce such abundance of Rank-weeds, as overtop and choak the good Seed, that it cannot attain to any matu∣rity in the Government of a mans Life; the same is to

be understood of all outward Fulness and Intemperances: Therefore let none think themselves unworthy because they have not the Learning of Babel, or because they are simple; for such as are unlearned and empty, if they come to the Lord in Humility and Faith, he will a∣bundantly teach them, and plentifully fill them with all good things.

The most natural and proper way of making of Cordials with any kind of Herbs, Seeds, Flowers, Spices and Drugs, either simple or compound.

Take any sort of Herbs, Seeds, Flowers, Spices or Drugs, either simple or compound (but the first is to be preferred before the latter) the Drugs and Seeds are to be bruised or cut, what Quantity you think conve∣nient, infuse them in Ale, Beer, Cyder, Wine or Spirit of Wine; but remember that they do not continue a∣bove one hour in your Liquor; but if the Quantity of Seeds, Herbs, Drugs or Flowers, be great, and but little Liquor, then half an hour will be a sufficient time for you to continue your Infusion; the same is to be un∣derstood if your Herbs or ingredients be of a strong bit∣ter Quality, as Wormwood, Featherfew, Tansie, and the like, your Vessel ought to be close stopt all the time of your Infusion, then strain out your Liquor, putting it into Bottles, and when 'tis setled, sweeten it to what degree you think fit, with Refined-Sugar, which is to be preferred before any kind of Syrups; for they are broken flat Bodies, like any sort of Food that is prepa∣red twice, and therefore when mixed with any kind of Liquor or Drink, they give it a sickish fainty Taste, be∣ing dull, heavy and unpleasing to the Stomach. Which of you, that prefer the use of Syrups so much, if you were to have your Drink sweetned when you are in health, would chuse Syrups to do it with? I believe scarce one man of an hundred, but rather White-Sugar,

with which, when you have sweetened your Infusion or Liquor, prepared as aforesaid, you have a Cordial far more friendly to Nature, and more impregnated with the real and natural Virtues of the Herbs, Seeds, Drugs, &c. which you have made choice of to use, than any that is or can be drawn by Distillation, for the Rea∣sons beforementioned.

But if you let your Ingredients lie soaking two, three, four, five, Days, or a Week, more or less, as is usual for most people to do, then the pure Volatile bal∣samick Virtues and Tinctures will become either suffoca∣ted or evaporated; for all sorts of Menstrums or Li∣quors do first extract or receive the pure subtle spiritu∣ous Qualities, especially of all such Herbs, Seeds, Grains or Flowers, as have already passed through any kind of Digestion or Fermentation, as all dry Herbs have, that are prepared according to our Rules; and also all green Herbs that are Spicy and Aromatick do the same; there∣fore if continued too long in such Liquors, the pure Virtues, and sweet spirituous parts become suffocated by degrees, and then presently appears the strong, gross, bitter, sower and astringent Qualities, which poysonous Properties do prey upon and devour the sweet Body and pure Spirits; for which cause all such Infusions or Cordials have a strong fulsome smell and taste, and e∣qually unpleasant to the Nose, the Pallate and the Sto∣mach. Many Examples I could instance to demon∣strate this, but I shall only name one, which is very plain, familiar and material, viz. in Brewing Alc and Beer; First, you make your Liquor boiling hot, then put the Mault to it and stir it, letting it stand together one hour or thereabouts, and then you let that Liquor run off, and so have a brave friendly Sweet Wort. But should you have done as most Physicians, Apo∣thecaries, and others do, viz. have let your Mault and Liquor stood infusing five or six Hours, a Day, a Week, or the like, I appeal to your selves, if your Wort would

not have turned sower, sharp, keen, and of no use or vir∣tue, except for Stilling; whereby 'tis evident, that all Infusions that are continued beyond their proper time, do lose all their good Virtues, more especially if they be such things as have already passed through any kind of Fermentation or Digestion, the gross Bodies of all such things being in a Degree opened, whereby the Balsamick Virtues become, as it were, volatile, which before lay hid or captivated in the Body of Phlegm, as is most manifest in all Grass or Herbage. Take an hand∣ful of Grass and smell to it, does it not send forth a gross, fulsome earthy smell and scent; but if you ex∣pose the same Grass two or three Days to the Sun and open Air, which will exhale and destroy the fulsome phlegmy parts, and more earthy substance, opening the Body, and then the Spirituous parts become so vo∣latile, that it will perfume the whole Field. And if this Preparation be not discontinued, the same Sun and Elements will exhale and destroy the good Virtues also; and for this cause, I told you, that dryed Herbs, Seeds and Grains, are to be preferred before Green, ex∣cept some Spicy Herbs, whose pure Virtues stand a de∣gree more external than others, and such are best to be used Green: But others, when infused green, impart their gross phlegmy Substance to the Liquor.

Dryed Herbs, Seeds, Grains, and the like, when committed to any proper Liquor, do more freely give forth their good Virtues, than the Green; for the Spiri∣tuous Qualities, and sweet Body is more ready to infuse it self, than other the astringent, bitter or sower Qualities; but they follow close at the heels of the good Virtues, and if the Infusion or Preparation be not rightly timed, then these fierce original strong Qualities will suffocate the Supple spirits, and in a moment the sweet Body turns sower, eager and astringent, and the use of all such things proves very destructive to the Health of the Body, and are very unpleasant to the Pallate and Sto∣for

as there is a most pleasant sweet friendly Power and Virtue in all Herbs, Seeds and Grains; so on the contra∣ry, there is a strong gross poysonous fulsom Quality, there being nothing so good but it hath an evil in it, nor a∣ny thing so evil, but there is an essential good in it; therefore there is required Wisdom and Understan∣ding in all Preparations, whether for Food or Phy∣sick.

The Proper Natural way of making Physical Decoctions, Posset-Drink, &c. with Herbs and Seeds, so as they may not lose their Virtues.

The most essential way to make Decoctions of either Herbs or Seeds, is after this manner; First, Take what Quantity of good River-water you shall think fit, mak∣ing it boyling hot, or you may boyl it a little, (but the former is best, viz. to make it as hot as good House-wives and Brewers make their Liquor, into which they put their Mault; for the much boyling of Water does not only evaporate the spirituous Qualities thereof, but it fixeth it so, that it hath not that power to draw or ex∣tract the Virtue and good Properties of such Ingredi∣ents as shall be added; for which cause few Brewers will suffer their Liquor to boyl, or their Mault to be put in too hot) when your Water is thus hot, then take it off the Fire, and put what Herbs, Seeds, or other In∣gredients you please, and let them lie in it about an hour, and then strain your Liquor from the Herbs, &c. and let it stand until it be throughly cold; then add to it either Ale, Beer, White or Rhenish-wine, or any other Wine you shall think most convenient for your particu∣lar use, so as to make it either strong or weak, as you please, and then sweeten it with good Sugar; but if you would sweeten it with Spanish Fruits, then you are to add the Fruit bruised at the same time as you put the Herbs into the Liquor, and let them infuse to∣gether,

and it will do very well; and when it is strained and cold, add your Wine, as aforesaid, and put it into Bottles for your use, and it will keep 2, 3, 4, 5, 6, 7, or 8 weeks or more, as you make it in strength, and drink very pleasant and de∣lightful, being endued with all the good Virtues of the Ingredients.

Physical Decoctions made after this manner, will be as welcome to the Pallates and Stomachs of the Sick, as good Wine, Beer or Ale; for there will be no sick fainty gross strong taste nor smell in them, as there always is in those made after the common way; for all sorts of Beer; Ale and Wines, have already passed through Fer∣mentation and Digestions, which have opened the gross Body of Phlegm, whereby the spirituous parts are set at liberty, or become Volatile and External; so that such Liquors or fermented Drinks will not admit of a∣ny other or further Preparation, especially by Fire; for so soon as they approach it, the said Volatile Spirits become either evaporated or suffocated, and then pre∣sently the sweet Balsamick Body dieth, and turneth of an evil, sower, heavy taste and smell, and of a dead hea∣vy Nature and Operation, having in it neither true Vir∣tue nor Power; therefore the Learned have no reason to oppose me in this Particular, for let us both▪ appeal to Experience; Take you the best Beer, Ale or Wine, and warm or boyl it, and let it stand till 'tis cold, and then tell me what 'tis good for? Verily for as much as Salt is, when it hath lost its Savour. Nay, will not the very stand∣ing of such fermental Liquors open to the Air, cause the spirituous parts to evaporate, and the sweet Body to die, and become sower and eager?

It is therefore no Paradox, but a Natural Truth, that the boyling of Herbs, Seeds, &c. in Beer, Ale or Wine, does totally destroy both their Natural and Physical Vertues, and such Decoctions are a meer loathing to Na∣ture, a Death instead of Life.

In making of Posset-drink, you are to observe, when your Milk boyls, to turn it with Ale, Beer or Wine, then strain it and set it again upon the Fire, and make it boyling hot, but let it not boyl; then take it off, and add what Herbs, Seeds or Flowers you please; (but if Seeds, they must be bruised) and let them infuse half a quarter of an hour, or thereabouts, and then strain it, and your Posset-drink will taste and smell, and retain the pure essential Virtues, and lively Tinctures, which the Herbs, Seeds or other Ingredients were endued with, and be an hundred times more pleasant to the Pallate, and agreeable to the Stomach, and also much more be∣neficial against the Disease such Ingredients are appro∣priated unto, than those commonly made, wherein the Ingredients are boyled. Try and then judge.

It is to be noted, That all sorts of Cordials, that are compounded with various sorts of Distilled-waters and Syrups, or with Strong-Water, as that they call Epide∣mick-water, are an abomination to Nature, even in perfect Health, when the Pallate and Stomach are strong, sharp and powerful; and what are they then to weak sick People, and Languishing Natures? For first, the Natural Physical Vertues are destroyed by ill ma∣nagement, and unnatural Preparation of each Ingredi∣ent before they are mixt: And secondly, the jumbling together such various things, most of which are of con∣trary and disagreeing Natures, is sufficient to destroy the good Virtues of the best of things; and therefore 'tis certain such Medicines and Cordials have not power to help or cure the least of Distempers; not but many thousands after taking great quantities of their Slops may recover, and then many people slander the Doctor with a Cure, and ascribe to his Medicines mighty Virtues, whereof indeed neither the one nor the other was ever guilty: They have just cause rather to acknowledge the divine hand of God, and his Hand-maid Nature, and thereunto attribute the Recovery of their Health, and

not to those sick fainty Medicaments, which generally do abundance more hurt than good.

Likewise their Epidemick-water is in its own Nature of a fierce hot Quality and Operation; and tho it be made of the best of Wine, viz. Sack, yet the Limbeck does totally destroy its pure volatile spirits, and balsamick virtues, and also the Opening Cleansing Quality of all the Herbs or Drugs that are distilled with such Liquors or Wine, so that there does remain or run off only a strong sulpherous brandish Spirit, that has no other Ope∣ration than Common-Brandy or Spirit of Wine: 'Tis true, they do allay this hot fiery Nature and Quality, by ad∣ding to it Sugar, or the like, which renders it more to∣lerable to the Pallate and Stomach; but the Operation is the very same as Brandy sweetned, or any other Spi∣rits. If a strong healthy person should be confined to the Cordials, Iulips, daubing Electuaries, and great num∣ber of sick Potions, boyled Drinks, and variety of sweet Slops (and nothing more hurts and obstructs the Sto∣mach than sweet things) to the close Rooms, lusty Fires, drawn Curtains, and other torturing Circumstances, wherewith Doctors and Nurses torment those whose Nature is already wounded and languishing, it would no doubt in a very short time destroy the Health of the strongest of men.

Therefore I would have every Intelligible Person consider the same, and the Reasons of things, and not be led away by Ignorant Sots, who are meer Pretenders, and not Physicians; for Physicians ought, 1st. to be born with a Natural Genius, and suitable Gifts, rendring them capable of understanding natural things. 2ly, They ought to apply themselves to the Knowledge of God, Na∣ture and Themselves. 3ly. They ought to apply them∣selves to the Oracle of God in themselves, to be taught by the Voice of Wisdom, which crys in the Gates of every mans City: For he that has not Eyes of his own, and Understanding of his own, tho he be the greatest of

Scholars in outward Learning, can never distinguish be∣tween Good and Evil, but is always uncertain, and all his Administrations as vain and presumptuous, as a blind mans Judgment is of Colours. 4ly. They ought to have the fear of the Lord, (which is the beginning of wisdom) always before their Eyes, and not make Money and sordid Interest the chief end of their Practice, as most do: For Physicians of all sorts of People, should be the most Knowing, the most Iust, the most Charitable, and the most Temperate. But whatever Titles men may have, or how many Books soever they may have tumbled o∣ver, if they abandon the study of Virtue and Piety, and aim at mercenary Lucre, and vain Glory, instead of doing Good to men, and bringing Glory to God; 'tis vain to expect any benefit from such Peoples hands; They are all (as the Scripture saith in another case) Physicians of no va∣lue; nay, they have not that Natural Distinguishing and Sense as is common to many Beasts; for the man that is not directed by the Spirit of the Lord, is an hundred fold more ignorant of the Operations of Nature, than a Beast that lives under the Laws of Na∣ture; and therefore we see many Dumb Creatures have more Sense to discern what is for their Preservation than Men, and Men have learned the Virtues of many Physical Herbs from them; as the Tortoise, when hun∣ted by the Adder, is said to fortifie himself by eating of O∣riginum; and the same is said of the Stork when she has eaten Snakes, she seeks for the same Herb Originum, and finds a Remedy; it is also related, that when the Wee∣zle goes to fight with any poysonous Creature, it first eats Rue, whence men came to know that Originum and Rue are good Antidotes against Poyson; so in some other Animals there is an in-bred skill and Medicinal Art, as when the Toad is wounded, 'tis said, she will go to Sage or Rue, and rub the Wound, and so escapes the Danger: We are told that Swallows first taught us that Celendine is Medicinal for the Eyes, being the same

wherewith they cure the Eyes of their Young Ones: The Pye when sick, puts a Bay-leaf into her Nest, and recovers: So Cranes, Daws, Partridges, Black-birds and Crows, purge their sick Stomachs with the same: It is reported, If a Lion be sick, he is recovered by eating of an Ape: The Lapwing being surfeited, cures her self with Southernwood; the wounded Hart runs to his restorative Ditany: Swine, when stung by Snakes, eat the Snakes and are well; and Dogs, when wounded, cure them∣selves by continual licking of the Wound: also they purge their nauseous Stomachs by eating of Grass, as Cats do theirs by eating the Herb Nipp. Philebotomy, or Letting of Blood, Physitians, (as is written) learned this practice first of a Beast call'd Hyppopotamus, li∣ving in the River Nilus, which being of a ravenous Nature, and therefore often overcharged with much eating, is wont to seek in the Banks for some sharp stub of a Reed, upon which pricking his Leg, he thereby easeth his full Body, stopping the bleeding af∣terward with Mud. So that some men who are curi∣ous in Observation, have learned many Medicinal Vir∣tues of Herbs from Brutes, which they are led unto by a natural inclination, which we call Instinct, having al∣ways obeyed the Law of God in Nature, and lived under the simple Influence and Operations thereof, and do therefore retain those natural Faculties and Self∣preservations which the Lord endued them with in the Creation: But Man that was made but a little lower than the Angels, and superior to all the Crea∣tures of this sublunary World, having transgressed both the Divine and Natural Law of God, has thereby corrupted the Earth and all the Elements, and made all its Inhabitants to mourn and groan, by reason of his Violence and Oppression, by which he hath depraved himself both of the Divine and Natural Understanding, and has not the common Sense of distinguishing what is for their own preservation, so well as many Brutes

have, which is much to be lamented, that man should so prodigiously degrade, dishonour and incaptivate himself.

There is another thing worthy to be considered by all men, but more especially by those that apply themselves to Physick that the most celebrated Authors of that Art, and such as have written of the Nature, Virtues and Uses of Herbs, Drugs, Fruits, Seeds and Grains, and whose Rules and Prescriptions our Modern Doctors make the foundation of their Skill, and the li∣mits of their Practice, were born and bred, and li∣ved in places far remote from us in other parts of the World, and in different Climates, whose Productions vary as much in Magnitude, Forms and Qualities, as one Colour does from another: and as the Elevation of the Pole being either more Southern or Northern, alters the Language or Speech, and the Nature, Shape, Complexion, Inclinations and Dispositions of the People; and the more remote each Countrey is, the greater is the Variation of their Constitutions and Manners; and as all their Beasts, Birds and Fish, do differ in Name, Nature, Shape and Form, the very same is to be understood of their Herbs, Drugs, Flowers, Seeds, Fruits and Grains, they all dif∣fer both in their Virtues and Vices from ours; and tho some of theirs may be, and are translated, and through a great deal or Care and Industry will grow, yet still they are not so Natural, nor are their Virtues so Genuine, as those that originally spring up from that proper matter, or Salnitral Quality, which our own Mother Earth affords under our own Elevation, and that peculiar operation of the Coelestials under which we breathe; neither are such Exotick Herbs or Plants en∣dued with so proper or genuine Medicinal Virtue as they have in their natural Climate.

Now let us consider where and when most of the Great Masters of Physick who are the Beams and Eyes of our Doctors, and the Foundations of our Colleges (••lived.

Hypocrates was a Grecian, of the Isle of Chios in the Me∣diterranian, above two Thousand Years ago. Galen, born at Pergamus in Asia, about the Year of our Lord 140. and being Physician to an Emperor, rich and high in favour at Court, he scrap'd together all the Books of Physick that he could hear of, and took the Receipts, and most material parts thereof, and set them forth as his own Works, concealing the Original Authors, and destroying their Works, which was easy for him to do so long before Printing came up, when Copies were so very few and scarce; and by this fraud and base ambitious Trick, he became celebrated as the on∣ly Father of the Art of Healing; and to this Day remains the Idol of the Methodists (as they call themselves) that is, the Sons of Tradition and Implicit Faith. These two Authors wrote in Greek, not so much to puzzle their Readers, or keep up their Learning from People, as our Modern Men write all their Bills in Latin, (meerly that the Absurdity of their Prescriptions may not appear) but because Greek was their natural Mother Tongue. Averroes and Avicenna were Arabians, and lived about the Year of our Lord 1160. Dioscorides was of Ano∣harba, a Town in Cilicia, and lived before Christ's In∣carnation; so that he and the two first were Heathens, and other two were Mahometans, and great Blasphemers of the Sacred Writings of our Blessed Saviour Christ; These are the great Masters that Christians learn the sublime Art of healing from. Pray consider, is it likely the Holy God would communicate the Mysteries of Nature to such Idolaters? Besides, does not Common-sense tell every man, that the Herbs, Plants, Grains, Fruits, &c. that grew in Greece, Asia or Arabia, a thousand or two thousand years ago, may be vastly different in their Natures, Properties and Effects, from those that grow with us at this Day? Nay, 'tis impossible it should be otherwise, if we consider the difference of Climates, the alterations of the Coelestial Bodies, the various Mixtures,

Transplantings, Improvings, &c. of Plants, Herbs and Flowens, the different Modes of Manuring and Cultiva∣ting Ground, the change of Peoples Constitutions, the con∣trariety of our Northern Bodies, to those Constitutions of Asia and Greece, &c. And yet whatever these Old Doting Gentlemen have been pleased to say of any Herb, Plant or Grain, as that it is hot and dry, cold and moist, in the first, second and third Degree, that it opens, binds, purges, provokes Urine, cures such or such a Disease by an occult Quality, that is to say, (they know not how, by a Trick it has got) or whatever else they please to stuff their Books withal, either out of Ignorance, Misinformation, or meer vain Glory to amuse their Readers; all this, I say, must be swallowed without chewing, and he that can re∣member their Tattle, counts himself a most Learned Physician. Hypocrates was a Physician in his own Country, and in a degree a knower of the Virtues and Vices of such Herbs, Drugs, &c. as his own Climate, and the Coelestials in that Elevation brought forth, but he did not know any thing of our Northern cold Countries, nor of our Beasts, Herbs, Fruits and Drugs. The very same is to be understood of Galen (the extravagant Builder, and Luxurious Courtier) and of all these e∣minent Authors which our formal Physicians do so much dote on, they were great strangers to our Climate, and to all the Productions and Vegetations thereof.

Besides, the People in those Times and those Coun∣tries, did not onely differ from us as to their Natures and Complexions, but also in all or most of their Customs of Living, as in their Meats, Drinks, and the Preparati∣ons thereof: They did then, and most of them do to this Day, drink Water, and many of them go almost na∣ked; the use of Soft-beds, and warm close Houses was hardly known to them except to some few: Their Prin∣ces and Great Men did live more Sober and Temperate than the meanest amongst us: They were contented with such simple Meats and Drinks as their own Climate did afford,

which were as easily procured as cooked (as it were) by Natures own Hand: They were not acquainted with that variety of rich compounded Foods and Cordial Drinks, and consequently were not subject to so great a Num∣ber of compounded or complicated Diseases as we are. There∣fore simple Herbs, Seeds and the like, had greater pow∣er to cure such Diseases as were contracted from such Meats and Drinks: Nor did they accustom themselves to the eating of such great Quantities of various sorts of Flesh, both clean and unclean, without distinction, as we in the Northern Countries do; nor were their Minds and Spirits so continually perplexed about profits or losses, or how to procure those Varieties and Rich Dainties, the enjoyment whereof is of more dangerous Conse∣quence than the hazard and trouble of getting them. For these Reasons every simple Herb and Medicines made thereof, has much more power to cure and help such Diseases as the People of those Countreys were subject unto: And if Hyppocrates, Galen, or the wisest of them all did live in this Day, wherein all kinds of Excess and Riot do reign, with the innumerable Inventi∣ons of new Dishes, and unnatural Compositions of Food and Drinks, they would be forced to take new Measures, and alter their Ancient Rules, which were good and proper in their Time, and to their own Natives, but are adopted for us or our Times; and therefore it is the greatest of Errors for us to appropriate such Vir∣tues and Cures to those Herbs as the Ancients did, who wrote of the Virtue and Use of such Herbs as grew in their own Climate, and appropriated them to the Diseases that were generated in the same place, and under the same Elevation and Coelestial Influences.

And although some will object, and say, That many of the same Herbs are transplanted into our Countrey. Tho the same should be true, yet all men know, and daily Experience teacheth, that in a few Years the Climate, Earth and Coelestial Influences will alter and change such

Herbs or Fruits into the Nature of that Countrey where they grow; as the Oranges of China, which of late were planted in Spain, they have there in few Years lost that Finess and Delicacy of Taste, and are become more Tart and Sharp, like the Original Oranges of that Countrey; therefore they are forced to renew the Plants which are brought from their Natural Soil once in a few Years, tho the difference between Spain and those Climates they naturally grow in, is not so great by many Degrees, as our more Northern Countries are to Asia and Africk. Spain and Portugal are compara∣tively but a little distance from us, and yet you see what a vast difference there is between our Fruits and Herbs, and theirs, being quite of another Nature and Operation, 'Tis true, they will grow here, but their Fruits will not come to any Maturity. Now if the Va∣riation be so great in Countreys so near us, it must needs follow, that those Herbs, Seeds, Grains and Drugs which grow in Greece, Arabia, AEpypt, Persia, and the like remote places, must be still more different and contrary.

Most of those Forreign Southern Climates naturally pro∣duce rich sweet Wines, Sugars, and delicate Fruits, as Pine-Apples, sweet Oranges and Lemons, Plantans, Co∣co-Nuts, Sower-Sops, &c. which are all contrary in Nature, Form and Qualities to our Fruits, and so are their Herbs, Seeds, Roots, &c. And 'tis absurd to think, that the Arabians, Grecians, AEgyptians, &c. did ever make it their business to study the Virtues and Use of our Herbs, Roots, Fruits, Seeds, Beasts or Grains, whose Countrey and Productions they were altogether Strangers unto, as well as to our Constitutions, Complex∣ions, and the manner of our Living, Meats, Drinks, Im∣ployments, Intemperances, and the like.

It is also to be noted, that the Coelestial Influences and Operations of the Stars and Elements, are not the same in one Countrey as they are in another, but ac∣cording

to the Elevation of the Pole, and the Neigh∣bourhood or remoteness of that most Glorious Body the Sun; Hence it is that in the Southern, Eastern and Western Regions of this inhabitable Globe, there are great numbers of Birds and Beasts that are not known to us, and of different Forms, Colours, Tones, Natures and Inclinations from ours; the same is to be under∣stood in all their Fruits, Vegetatives and Minerals. The Salnitral and Seminary Virtues of the Earth, varying al∣so in the predominant Qualities from ours, there be∣ing a concurrence in all Countries and Climates be∣tween the Influences and Operations of the heavenly Bodies, and the earthy; whence it comes to pass, that the people of the South are black, and the Northern white; their Countrey generates Gold, and ours Lead, Tin and Iron; the East-Indies yielding precious Stones, which is a Degree higher than Gold, and the West-Indies Sil∣ver, which proceeds from the powerful Influences of the Sun and Venus, but especially of the Sun, its warm∣ing Beams continuing there all the year without much variation; and therefore their Nights and Days are more equal than in the North, where the cold harsh Properties of Saturn and Mars do bear sway: Therefore the Herbs, Drugs and Fruits that are brought forth in those remoter Regions, are not Homogenial to our Bo∣dies, as Experience might teach us, by the great num∣bers of new Diseases that have of late been cantracted by the superfluous Mixtures of the East and West-Indi∣an Ingredients with our common Food, as Spices, Fruits, Sugars, as also Tobacco, &c. which have strangely wa∣sted the Healths of many: For the All-wise Creator of all Beings, has endued both the Heavenly and Earthly bodies with an inward Virtue, Power and Nature in every Climate and Country, so as all places do plenti∣fully bring forth all manner of Herbs, Fruits Seeds, Drugs and Grains suitable and proper for the Suste∣nance of both Men and Beasts of that place, and also

for Medicine, there being a Sympathetical agreement in the Radixes between the Animals of each Country, and the Vegetations thereof, both being brought forth under the same Influence. Do not our own Herbs, Fruits, and Grains, growing in our own Country, maintain the numerous Troops of brave Animals a∣mongst us, viz. Cows, Sheep, Horses, and many others in plentiful healthy state, without the help of Foreign Vegetatives? And are there not a great number of Medicinables likewise of our own growth, proper for the cure of those Diseases that are generated in our E∣levation? and had it not been the great happiness of England if men had known no more of Outlandish-wines, Spices, Sugars, &c. either for Food or Physick, than our Beasts do, which would have rendred us more healthy, and sounder both in Body and mind? For in the Beginning, the Divine Word of the Lord that (as the Scriptures testifie) made all things, moved it self in all Places and Climates, and formed, framed and figured all Bodies, according to the Degrees of the In∣nate instant Qualities of each Place; and as the pro∣perty of the Seven-fold Nature and Constellation did there predominate, and as the Salnitral Properties and Spirits were internally strong or weak, good or evil, such was the Nature, Inclinations, Forms and Shapes of the Creatures in each Climate; for every Creature was clothed with a Body according to the Nature and De∣grees of the Spirit, which is the Life of all things, ha∣ving an innate Power to attract proper matter for a Bo∣dy of a proportionable Nature. And as the Internal Powers and Qualities are infinitely various, so are the External forms, every thing both in the Animal, Mi∣neral and Vegetative Kingdoms, varying in Shape, Virtue and Vice. And where the Property of the Wrath did predominate in the Salnitral Quality in any Country, there did arise, and were made fierce wrathful wild Beasts of Prey, as Bears, Lyons, Tygers, &c. On the

contrary, where the sweet Water and friendly Nature had Dominion, there were generated Tame, Mild Crea∣tures, as Sheep, Cows, &c. the same is to be under∣stood in the Vegetative and Mineral Kingdoms, and the outward Body or Signature does in all particulars mani∣fest and shew the inward Nature of each thing to the enlightned understanding, and sagacious Naturalist, whom God and Nature have made capable of such sub∣lime Learning.

It is very Improbable (if I had said Impossible, I had not much over-shot the Truth) that one Herb should have specifick virtue and power to cure so many vari∣ous Diseases and Defects of Nature, as the Ancients do appropriate, except such an Herb, Fruit, Seed or the like, be endued with, and have the Universal Tinc∣tures compleat, which hath never been known; nor is it possible that any gross Herb should have that Di∣vine Efficacy to cure so many Different Distempers, and in various Complexions, except there be a Living Faith in the Patients, and also in the Physician, which then can make Water Wine, and Clay and Spittle an Eye-Salve, and as Christ saith, remove Mountains: as also witness the Woman that had the Bloody Issue, she believed in her heart, That if she could but touch the Hem of Christ's Garment, she should be whole; which en∣abled her to press through the Throng and Multitude to touch his Garment; where 'tis to be noted, that this Woman did first press in her self by Faith through the Wrath of God, and Multitude of: Evil Properties and Inclinations, into the Divine Power and Virtue of the Son of God, which by a sympathetical Attraction, and Divine Power awakened the Balsamick Virtue, and friendly Nature first in her self, and afterwards in our Lord; for then he enquired, Who had touched him; At which his Disciples marvelled, because of the Multitude that pressed him; but Christ was sensible of the Inward Kindlings, and of the secret Attractions

and Influences, the Wowan's Faith had in a powerful Degree awakened, and as it were drawn forth and uni∣ted or joyned it self with the friendly Divine Princi∣ple of the Light and Love of God in Iesus Christ, which healing Virtues her earnest Faith did draw forth; and so miraculously her Cure was immediately effected; for Christ saith, Thy FAITH hath made thee whole.

The truth is, there is but One Way for the right Cure of all Diseases, both Corporeal and Incorporeal, whether they proceed from the Body or the Mind, which is by the Virtue and Power of the Good Quali∣ty and friendly Nature which the Creator hath endu∣ed every Herb and other thing with; for as the Sick∣ness of the Soul or Mind is nothing else but the Depri∣vation of the Divine Vision, viz. man's being departed from the Government and Council of the good Light and Love of God, which cannot be remedied, nor the Soul restored unto its first state of Health, Strength and Unity with God, but only by Faith, and eleva∣ting the Soul to the Divine Principles, which will re∣inforce all the good Powers and Virtues of God's Love, and not only render a man sound and healthy, but the same Grace-being obeyed, will maintain the Soul and Spirit in serenity; so the very same is to be understood of all kind of Sicknesses of the Body, and Elements of the Outward Nature, Diseases being nothing else but an unequal Motion, or Contrarieties of the Properties and Qualities of Nature, which comes to pass through various Intemperances, and concurring Influences of the Elements and Coelestial Bodies, which wound the pure Volatile Spirit, and then presently the sweet Oyl and Balsamick Virtues, or Humour Radicalis, turns sour, and loseth its friendly Nature and Operation, and the harsh astringent fierce original Poysons do rouse themselves, raging and domineering, and put Na∣ture into an agonious Condition, which can no way

be allayed or moderated, but either by the Secret and Divine hand of God, which strengthens and raiseth up the half Dead or fading Oyl and wounded Spirit; or by a Balsamick Medicine, which may by simile incor∣porate it self with the wounded Spirits, and Radical Moi∣stures, and so reinforce and restore them to their for∣mer strength and power, and then immediately the raging Fury of the bitter astringent and sour Proper∣ties becomes moderated, not annihilated, and then the strife and contention of Nature ceaseth, and the Cure is effected.

Therefore every Physician should understand how to prepare such a Medicine as can by its innate power and virtue thus incorporate it self, and operate in raising up the languishing powers of Nature, or else he is not fit to be called a Doctor. The Old Physick-Mongers tell us, that Mallows and Marsh-Mallows (which dif∣fer but very little in their Qualities) being variously applyed, will cure near Fifty Diseases or Defects of Nature, which are generated, and do proceed from as various Causes, and as Different Matters, Seeds and Ra∣dixes; but how unlikely, improbable, nay, impossi∣ble it is, that one Herb should effect so many Disagree∣ing Cures, let Reason and Experience judge: Infinite almost is the variety of Constitutions, whence the same Intemperances that will load one man with fat and phlegmy gross moist Humours, occasioning vari∣ous Dropsical Diseases, will in another produce Leanness and Consumption: Much drinking of Wine and Srong Liquors puffs up some Bodies, and wears away others. And the same is to be understood of all things in the Ve∣gitable, Animal and Mineral Kingdoms; therefore there is an absolute necessity to study to know the Proper∣ties and Qualities of a man's own individual and speci∣fick Nature and Complexion, and not rely upon, and trust to the adulterated Medicines, ahd phantastick Di∣rections of ignorant Physicians, there being nothing

that brings so many both Natural and Divine Benefits unto a man, as the true knowledge of himself, and is yet the least minded of any thing in this World. What pains and slavery do Youth undergo to learn a few strange Words, be able to tell the Name of a thing in Latine and Greek, or three or four Languages, and when all's done, they know not one Tittle more of the Essence, Nature or Use of the Thing, than if they had called it▪ in plain English, as their Granum does. What Drudgery do they submit unto to learn some or∣dinary Mechanick Trade (which yet in general are more laudable by half, because more useful than many of those Crafts which idle men call Sciences)? others run all sorts of hazards; the Scorchings of the Tropicks, or the Ice of the Northern Pole cannot affright them; they'l venture into New Worlds, and become acquain∣ted with Stars that never peep'd into our Hemisphere, only to get a little useless, uncertain, perishing, and ma∣ny times harmful and destructive Riches. They'l be acquainted at Iava and Iapan, the Streights of Gibal∣tore, and the Bay of Mexico; but all the while are meer Strangers at home, to understand their own Constitution, to know what is good and profitable for the Conservation of their Being, how to preserve their Body in Health, and their Mind in Serenity; to make their Lives truely comfortable, and their Deaths happy: These are things that scarce any man studies for, or labours after. Greedy we are to amass White and Yellow Dirt, and fill our Houses with that Lumber, which sillily we call Goods, but utterly neglect the true Knowledge of God, and Nature in a Man's self, which does furnish one with all kind of profitable and permanent Riches, Pleasures and Delights, both of Time and Eterni∣ty; and which yet are so easie to be acquired, as we need not serve an hard Apprenticeship, or hazard our Health or Life by Sea or Land to obtain it,

But the Minds of people are set wholly upon outward Trumpety, admire nothing but Shews, and Titles and Vanity, Money and Babylonish Learning are their Idols. If a Fantastical Blade in a Velvet Iacket tells the people that one Herb will cure a hundred various Diseases in as many particular people of contrary Complexions and Natures, (though he himself with that Herb or any other, cannot cure one of them); or if he bids them jumble an hundred things together, most of them being of contrary Qualities, and tells them 'tis an excellent Medicine, though he knows not the true Nature of the several Parcels, much less the Qualities of the Whole) yet all is swallowed as an Oracle, his Au∣thority is not to be disputed, he was a great Man, could speak several Languages, and was such a King's Doctor, and has writ abundance of Books, and keeps his Coach, and has got a bushel of Money by his Practice; Will you question such a man's Iudgment? Whereas, if we may speak a bold Truth, 'tis certain there have been in all Ages a sort of a Letter-Learned Curers of both the Souls and Bo∣dies of men, which have proved the Pests, the Vermine, and Evil Savage wrathful Beasts of the Earth, that have destroy'd all the good Fruits of God in this World; and as soon as such good Fruits begins to bud in man∣kind, are ready with the Beetle of Aristotle, or Aquinas (an Old Aphorism, or a New Canon) to beat it down under their feet, and extinguish it. These are the AE∣gyptian Necromancers that bewitch poor people to admire and run after them; and like our common Vagabond Gypsies, the intent and design of all their Canting and their Skill, is to have their hands crossed with a piece of Silver or Gold, and to juggle your Money out of your Pockets. For to gain the greater Veneration and Esteem, they have invented abundance of hard Words, or speak in unknown Tongues, making the people believe thereby, that they know the more of God and Nature: Whereas they are only Changers of

Words, and know nothing of the Inward Virtue and Life of things, whether Divine or Natural. If a man could name any particular Herb or Disease in an hun∣dred several Languages, what would this better him as to the Inward Virtue of that Herb, or the Nature and Cure of that Disease? All Languages are but one in the Root, und therefore to speak with several Tongues, has never been known to make a man wise, where a good natural Genius is wanting.

But unto the Study and Knowledge of God, and his Divine Principles of Love and Light, I recommend all the Lovers of Wisdom, which is sufficient to teach them all things Divine and Natural, and to heal all their Diseases; for so saith the Kingly Prophet David, Psal. 107. 20. The Lord sent his word and healed them, and delive∣red them from destruction. And again, Psal. 30. 17. I cryed unto the Lord, and he healed me. So Gen. 20. 17. Abraham prayed unto the Lord, and be healed Abime∣lech and his Wife: Also, Moses cryed unto the Lord that he would heal Miriam of her Leprosie, and the Lord commanded, That she should be shut out of the Camp seven days, and then she was received in again whole, Num. 12. 13. And Deut. 32. 39. God speaks thus, See now, I, even I am he, and there is no God with me; I kill, and I make alive; I wound, and I heal, neither is there any that can deliver out of my hands. And Matt. 10. 18. Christ gives his Servants power to heal the sick, cleanse the Lepers, and raise the dead. In a word, Multitudes of Examples we have in the Scriptures of Truth, that all the Prophets and Holy men of God, who were guided and directed by his Spirit of Wisdom in all their Troubles, whether they were Diseases of the Body or the Mind, always made their Application unto the Lord, and he healed them, and taught them what means to use, that always proved effectual, though seeming never so mean and simple. Therefore let e∣very one address to this Grand Physician, whose Arm

is not shortened, nor his Mercy and Goodness di∣minished. But if Men will give themselves up to the Spirit of Error, Ignorance and Blindness, and live in all Intemperance, Gluttony, and Superfluity, which brings on them a multitude of Diseases, and then enquire and run after the False Prophets and Necromancers, whose Practice is meerly for Money, Honour, Pride and Estimation, studying how to de∣ceive the people by canting Words, Plush Coats, guilded Coaches great Houses, &c. which do amuse the Rabble, and make them have great Thoughts of them, though most that have tryed their Medi∣cines might know that they are worse than the Diseases they are prescribed against: I, say, If you follow these Courses, 'tis no wonder if your Lives become burthensome unto you, and complicated Diseases torment you, and an untimely Death cut you off. For you may take a Cart Load of gross unseparated Herbs and Juices, as our Physicians use, with a Tun of their sick Decoctions, and a whole Apothecaries Shop of their Confused Compo∣sitions, and be further off from a Cure than at first. Therefore the safest Course I can direct my fellow-Mortals, is, To fear the Lord, live so∣ber and temperate, both in the Quantity and Quality of Meats, Drinks and Imployments. And if Disea∣ses do at any time invade the Body, by any Acci∣dents, or through the Male-Configurations of the Constellations, or the like, then humbly to apply themselves by Prayer to the Lord, and to the O∣racle of God in a man's self; and then, as the Mother of our Lord said unto the Servants that waited at the Marriage where he wrought his first Miracle, Whatever he bids you do, that do ye; that is, whatsoever the Divine Light or Holy Spirit of the Lord directs you to, or bids you do, that be you sure, in all particulars to observe. For the Rea∣son,

Wit, Skill, and all Knowledge of the outward man ought to be as Waiters, Tenders or Servitors, to execute and obey the Commands of the Spirit of the Lord. Men ought to stand still from reasoning and Imaginations, and wait at the Altar of the Lord, and hear what he will teach; which Directi∣ons man ought to follow, and to act as this blessed Light, and friendly Principle of God does excite him; for in its power and virtue consists the right Cure of Body and Soul, and in it is safe to move and abide; Amen.