A physical nosonomy, or, A new and true description of the law of God (called nature) in the body of man confuting by many and undeniable experiences of many men, the rules and methods concerning sicknesses or changes in mans body, delivered by the ancient physicians and moderns that followed them ... : also, in the second part of this book is a practice of physick drawn from the best of the moderns and completely treating of those diseases specified in the table formerly, writ by the author, though added to these new scrutinies as if they were a latter work / by William Drage ...

WILLIAM DRAGE D. P. HIS Monitory Proaemium To the Candid Readers.

MAny when they shall read in Riverius, Sen∣nertus, Primrose, Rondeletius, Stocherus, John∣stonus, and others, that there are no more Dis∣eases treated of in such a Part or Bowel, will presently imagine that there are no more or other Distempers of that Part or Bowel, than what they have writ in their Practices of Phy∣sick, especially writing so numerously one after another of the same, and often of all the same, and no more than the same Diseases; also the Reader will imagine that all the Causes, and no more than they that Authors set down, are in all Bodies that have such a Disease, and that all that have that Disease must be just in such an Order, or so handled, as Practical Authors have delive∣red: Moreover, the Reader reading such and such Prognostick signes to be good, and such to be tokens of death, by the description of Pra∣ctices of Physick, will imagine that it should always (if he be a young Practitioner) so fall out: Moreover, for Diagnostick signes, the Rea∣der will imagine a Disease, as the Inflamation of the Liver, or Ob∣struction

of the Spleen, &c. should have all and onely those Diagno∣stick signes that practical Authors have delivered, and that the Infla∣mation or Obstruction must be just so and such a one as they have deli∣vered.

Also for the Cure: When the young Practitioner reads such a Me∣dicine will cure, or such a Receipt never fails, or by this or that me∣thod 20 have been cured, he imagines he can cure all, and that such Me∣dicines are certain Cures, and such a method is a like successful in all Bo∣dies, and that a Jaundice, Dropsie, Cough, Gout, &c. is just one and the same in all Persons, and therefore as he expects all persons to have such, all such, no more nor no other signs, causes, nor prognosticks of their sick∣ness, or such a particular Disease, than what Authors have one after ano∣ther set down in their Practices of Physick; so also the Cure he expects to be the same in all: as for Example: He may read in Jo. Hartman his Pra∣ctica Chymiatrica, & in the Chapter of the Cholick; Ponater in Colica mag∣nes super umbilicum & statim cessabit dolor: Let the Loadstone be put up∣on the Navil of one that hath the Cholick, and the pain will instantly cease. Riverius in his Practice of Physick, and Chapter of the Epilep∣sie, hath this; Radix Valerianae-Sylvestris a Fabio Columna tantopere cele∣bratur, ut semel aut bis exhibita ab Epilepsia liberare affirmat, refertque se hanc multis amicis dono dedisse, qui deindè divino priùs numine & fautore glorificato, pulvere hujus Radicis sibi restitutam sanitatem affirmarunt; dosis autem est Cochleare semis cum Vino, Aqua, Lacte, aut quovis liquore ap∣propriato, pueris vero in minori dose cum Lacte datur: In English, The Root of wild Valerian is exceedingly praised by Fabius Columna, so that once or twice given, he affirms it will cure them of the falling sick∣ness; and he saith, That he hath given this to many Friends, who did restore Health to themselves, glorifying God: its Dose is half a spoon∣ful with Wine, Water, Milk, or any appropriated liquor; to Children it is given in less quantity, in Milk. Jacobus Sylvius in his Methodus Curandi, and Chapter of the Jaundice, hath this; Prassii item decocti ex vino albo tenui unciae quatuor Saccharatae matutinis aliquot, potae, omnem icte∣rum sanant: That is, Four ounces of the Decoction of Horehouud gi∣ven in white Wine sugared, for several Mornings, cures every Jaundice. We mention onely these for Example, for a thousand such may be seen in Authors; and when the young Practitioner reads them, he doth pre∣sently conceive he must, as these write, cure all such Diseases by such Medicines or Methods; but he shall be deceived: yet often such Cures have been; but Authors have deceived, by not telling how oft such a Medicine hath failed, as well as how oft it hath cured: for there is no Medicine in use, but hath cured some, and there is none so excel∣lent

as to cure all; nor are all Diseases, though never so slight, curable; nor are all diseases, though never so dangerous and grievous, always and in all incurable.

Can did Reader, It is my zealous desire to Truth that thou shouldest really and truly understand all these things, and when thou readest any Author know thereby how to judge of them: For the Moderns, who come nigher to Truth in their Practices of Physick, than the Ancients, or Galen or Hippocrates, are very much misled. I chiefly commend Felix Platerus in his Practice of Physick, who followed his own Experi∣ence and Observations, though his own Experience was insufficient to demonstrate the Truth, all the Truth, and nothing but the Truth, in all Diseases. I have been much troubled to see how superstitiously Phy∣sicians have been led by the Traditition of Galen, Hippocrates, Etius, Aegineta, and Others.

1. For their Names given to Diseases, therein was much disorder: Some they called from the Cause, others from the Effects or Symptoms; some they called Obstructions or Scirrhs, or Inflamations of the Liver, Spleen or Lungs, those were denominated from the Cause; some they called Swounding, Panting of the Heart, Epilepsie, Convulsion, &c. these were so called from the apparant affliction or outward appearance, whenas the cause of each of these Symptoms or Effects was various, Physicians having reckoned so many Diseases of the Lungs, as a Cough, Phthisick, Pleurisie, spitting of Blood, Empyema, or spitting of Mat∣ter, Peripneumonia and Asthma; divers Physicians reading them, will think, as formerly they have, (for so it is best judging what will be, by what hath been) that every Disease of the Lungs is one of these, and that the Lungs can be affected in no other manner than in one of these Diseases; and in that Disease, so for Order and Measure as Authors have in their Practices of Physick described: How great an Errour and Mistake is it in the generality of Practical Physicians coming to a Pati∣ent, if they finde it a Disease of the Lungs presently to conclude it one of those Physicians have writ Chapters of? As, If it be not an Empye∣ma, it must be a Phthysick; if it be not the Phthysick or Consumption of the Lungs, it is an Asthma; if it be not reckonable as an Asth∣ma, it must be proceeded against in cure, by the directions in the Chap∣ters of Coughs; if none of these, then it must be Haemoptoe, and cu∣red just as the Practical Chapters of Haemoptoe direct: Nature runs not in these Orders, Nature is not bound up to such Rules, we shall hardly finde two in any one Disease exactly alike; yet those that have exquisite Pleurisies do the most concur in Symptoms of any Diseases I know, nor are the Causes of an Empyema, Haemoptoe, Ph••hisis, Tus∣sis,

Asthma, &c. such and so many, no more, nor no others than what Practical Physicians have writ; but there be many Causes, and diverse from those the Ancients especially took notice of, to produce the Disea∣ses they write; and consequently the Signs, Prognosticks and Cure must vary, where the Causes do so vary, Nature not running in that Method as the Ancients, and also the Moderns, dancing after their Pipes, have imagined.

2. As to the Definition of Diseases: In some Bodies and in some Diseases accidentally they may prove exactly true, but for the most part they do not: for where there are such difference of Diseases that they can neither properly be called one or another that are writ down in Practices, and where the Causes in each Disease may be so contrary and manifold, it will necessarily follow, the Signs much vary, and there is the Definition chiefly grounded on the cause and signs, the Fonndation of any thing being infirm or corrupted, the Superstructure must needs be infirm and instable: but I say accidentally, in some Diseases, in some Bodies at some times, we may meet with an exact coherence of the definition of that Disease with the Parties case, which being the suming up of the Disease, and the most general and chief causes and signs that happen to most in that Disease, it is much (if Nature did go to a Rule, and was bound up to a Method) so few should be found (amongst many sick persons that have Diseases) correspondent exactly to the Definiti∣ons in Practices of Physick.

3. For the Causes of Diseases: Physicians went huge conjecturally to work, and guessed by outward appearances what must be inward, and by the Effect they did judge the Cause, the contrary to which, is the way to finde out Truth; they did not use to anatomize and see the wonderful variety there is in dead Bodies, and how Nature follows no Method in Diseases: As for instance, In Diseases of the Heart, the Ancients, and so recent Authors, have set down two, viz. Swounding and Palpitation, now Experience hath found thorough Diffection, that Side-pains, Bastard-Pleurisies, Gripings, Aguish distempers, Symptoms of Worms, Symptoms of ill Digestion, and Singultus, &c. do arise of∣ten from the Heart, as well as Vicine parts; and Experience hath fully shewn that the Heart is not affected as the Ancients thought com∣monly and most often; yet this we shall allow the Ancients and Mo∣derns that have followed unquestioned Tradition, that the Heart is sometimes affected with one or more of those causes they attribute to it, and the more in casual and intermitting Distempers of it, but in confirmed Distempers of the Heart, or the same will hold of all the other Bowels, onely we instance in one; the causes were Ulcers, or

Worms, or Stones, or Bones, or clottered Blood, or mutation of the Si∣tuation, or Consumption of the Parenchyma, or swiming in serous matter in the Pericardion, or absence of the Pericardion, wasted tho∣row Diseases, or the growing amiss of the Heart, either for magnitude or figure, or other adnascences of fangous Flesh, or Scirrhs, or growing to the Lungs, &c. this is intended for all Bowels, in which the Ancients were as much mistaken as in the Heart; all Bowels, as Li∣ver, Spleen, Mi••••riff, Lungs, Gall, Pancreas, Mesenters, Uterus and Testes, have variety of Diseases, found by opening of diseased Bodies after their deaths, which the Ancients did not know, nor could finde by conjecture, nor in any of these is Nature bound up to a Rule and Me∣thod; for in one the Liver is full of little stones, in another one great stone hangs appendent to it, in another is an Aposthumation, in another is an Aposthumation of another kinde, in a third may be also an Aposthumation of the Liver, yet differing from either of the former, in one it suppurates, in another it turns a Schirr, or hard Boil, in another it turns stony, and in others Glandules, such wonderful variety there is in the progress and changes of Diseases, even as the outward Signs in many sick Persons do demonstrate by their frequent changes; in some the Liver is burnt up as it were, and parched, in others it is found quite wasted, in others it is found thrice as big as usually, specially in consumption of the Lungs, where the Liver grows out to fill up the void space, the Diaphragma yeilding: Sometimes the Liver is enfissu∣red or cloven, and in it are many Bladders of Water, sometimes it is corrupted, and hath many small Aposthumes or Abscesses of black Cor∣ruption or Sanies, sometimes it looketh pale, sometimes is grown to some Vicine Part, sometimes one part of it is quite fangous, or quite consumed, the other part being intire; and thus for other Bowels, they have the like.

Object. These are found so sometimes, and looked upon as singular Cases, and where strange Symptoms have been in a Body, Physicians have opened such, and not so commonly others, that died in ordinary manners; and also many have sicknesses, pains and affects that come and go often in their Life-time, and there is likely no such Transmutation, Corruption or Consumption of the Bowels, and for these the causes assigned by the Ancients, as Galen, Hippo∣crates, Celsus, Aegineta, Rhasis, Avicen, Etius ••••d Others, might hold good: For those things that cause Death, might not cause curable Diseases, for they are not fixed likely in the Parenchyma of the Bowels.

Answ. I think there is nothing else that can be alledged for the An∣cients, and the Moderns that have followed them:

1. It is not some time and as a wonder that they are found so, but

commonly and in most; and to satisfie my Reader, let him open the, twenty next Patients that die under his hands, and he will see in all of them singular things, as to what the Ancients writ, and will also finde that Nature is not bound up to a Method, or such an Order as some will have; the more any man desires to be satisfied of the Causes or Signs that happen in Hydropicks, and the part or parts affected, and how, the more he shall admire, seeing still strange and wonderful variety; and if so much in one Disease, what Method doth Nature go in for different Diseases? Beyond-Sea they open such as they can get leave for, even as it happens, and strange things to the Sons of Superstition and Tra∣dition, are familiar, and most commonly seen by the Sons of Experi∣ence.

2. For the most part those things that in an extream degree cause death, in a mean or middle degree cause a Disease; so do Worms, Stones, Aposthumes, Hydropick Bladders, Glandula's, Adhaesion, Corruption, Consumption, Excrescence, &c. of the inward Bowels, all these in a remiss degree cause a Sickness or a Disease, and the self-same in an higher degree cause Death: Yet I confess windy Inflations, Indigesti∣on, corruption of the Faeces, and intermittent Evils, do often come from Humours in the first Wayes, and Vapours, and Putrifaction, and too swift Excretion, or strong Retention, nor in many that die of ma∣lignant Diseases may alteration in their Bowels be seen, because it was a venomous Quality that killed them, and sometimes so suddenly that no Bowel can be so soon labifactated.

3. The Ancients were apparantly out; to write onely of the Disease of the Stone in the Kidneys and Bladder, and so for the place and kinds of Worms; there is no peculiarity in the Kidneys or Bladder to have the Stone, they are frequently found in the Gall, Stomack, Lungs, Head, Liver, Uterus, and Joynts, and outward parts: and those things that are generated in the outward Flesh, as Spots, Tubercles, Boils, Carnous Excrescences, Struma's, Glandula's, Worms, Stones, Phly∣ctenae, Bladders of Water, &c. are also frequently found in the inward Bowels. As for the Stone, as to the place, and kindes, and causes of it, so for Worms were the Ancients out, and all the Moderns that have pinn'd their Faith on their Sleeves; commonly we confess the ordinary Worms incident to Children are found in the Body, and commonly they are in the Guts or Stomack, and Ascarades or Bots are often in the Bo∣dy, yet nothing so frequent as the ordinary Worms Children void; twenty have the ordinary Worms, to one that hath Ascarades or Maggot-Worms; the Ancients did some of them mention the Taenia or Lumbri∣••us latus, or broad Worm, fifteen or sixteen Ells long, the length of all

the Guts, and these were all: Now by Anatomizing the Dead, and by other Excretions of Creatures, it is found that Worms of all sorts are in all parts of the Body, and some are referable to Terrestrial Crea∣tures; but because they have no seed from any Creature, for the most part they have no coherence of form; some are footed like Quadrupe∣des, some Bi-pedes, some crawling Worms, some hairy, some like Newts, some exact Maggots, some like Milli-pedes, or Wood-lice, some large like Serpents, &c. There is a wonderful variety in these things, and we have heard of Serpents in two or three, found in Englishmen of late years, of the Lumbricus latus, Cray-fish in similitude, vomited by a child, Worms in the Face, &c. by which we justifie Authors: But we have written a Chapter of these Creatures in our Physiology and Jatrosophy, a Work that can never be too much read, or studied.

What shall we say? doth Nature proceed in no Method, or Order, or Coherence in causing Diseases? Yes, there is some, but not as for∣mer Ages have generally supposed; it is the spirit and quality of that spirit in every living, moving, and growing Being, that is the Cause, and wherein is the Method; and the Stars, principally the Planets and Moon, by the Air, alter the quality of the Humours in our Body, and thence comes such variety in our Bodies: but yet if the Inward Cause in our Bodies comply not with the Outward, there is nothing done; the quality of the Air by its seeds sown in our Humours or Blood, trans∣mutes or changes them into the nature of the Seeds, the Blood findes a matter in it whose Spirit is of a quality Heterogenious and Heteropa the∣tical to the Blood, and so works to throw off its Enemy; and in the Pox, Measles, Plague, and Purples, it throws off that Heterogenious matter by the Skin, Pores, or Habit of the Body; but where the matter in the Blood is not so venemous, or exceeding adverse qualited to our Nature, the Veins throw it off on some part: for in the Body like draws like to it, as in the Earth, and Terrene Things, and puts off or separates any matter that is of a quality adverse or contrary to the Blood and Nature of the Spirits constituting our vitality: Now we see Water in the Blood, sometimes thicker, sometimes thinner, sometimes limpid, sometimes oleaginous, sometimes yellow, sometimes black, &c. and yet because this Humour hath not a quality Heterogenious to the Blood, it rests very well in the Blood, and is not endeavoured by Nature to be cast off, nor causes any Disease, for a thing that looks exactly as another, may be no∣thing like it in nature, so Sperma Humanum, and some glutinous and thick Flegm we raise from our Lungs or Palate of our Mouth, look ex∣actly alike, and are in consistence the same; and yet there is a Spirit of an enlivening nature in the Sperma Humanum, and onely a cold stupify∣ing

quality in the pituitous matter; so Stibium, and the red Glass of Church-Windows, may in taste, smell, look and consistence of Body be the same, and yet there is a purgative Virtue or Quality in Stibium that the Glass hath not: So for Alabaster and some pieces of Arsenick, how much do they differ in quality, and how little in bodily appearance? So in the Body of Man, if we could see the Humours and affected Parts, and the current of the Blood, we could not tell whether People would live or die of those Distempers, or how they would change, or what they would become for the most part: for an Humour looking like ano∣ther in an abscess of the Liver, Spleen, Reins, or Lungs, shall not raise Symptoms alike, nor work alike, because the quality that is in it, alters it and works it; in one abscess there is a petrifying quality, and that turns all the matter in a little time into perfect stone, one or many; in ano∣ther Abscess, Ulcer, Aposthume or Tubercle of any of these Bowels, the matter looking the same with the former, is a vivifying spirit, and that matter takes some or other strange and commonly different form, and enlivens and increases; another Abscess hath a matter like the for∣mer, but in this is an Earthy Gummy Spirit, and insipid, and this turns all the matter into a Caruncle or Fungus, or if it be a little otherwise qualified, a Glandule, or many Kernels; in another Abscess is a fermen∣ting qualitied spirit, and that makes them Aguish, and this differs hugely in quality inter se; for some fermentative matter is colder and duller, because it wants the sharp and hot spirit that is in other Hu∣mours, and this causeth colder Agues; the sharper and hotter the spirit in this matter is, the hotter is the Ague: therefore many times they that drink much strong-Water make a cold Ague all hot Fits. Again, this matter differs in the peculiarity of the quality, some fermenting twice in one day, some once in twenty four hours, some once in two days, and some but once in three or four days: In another Excrementitious Matter is an Ossifick quality, and then a Bone is generated of the big∣ness and shape with the Excrementitious Matter, for the Ossifick Spirit transmutes it as it lies; even as our Wells in England, and Earth about Shefford, turns the Wood into perfect Stone in the same figure it was; and so a few Grains of Ens Auri, or Essence of Gold, transmutes much Lead or Q••icksilver into perfect Gold; we see m••ltitude of Ex∣amples from Seeds thrown into the G••ound, or Animals Semen, either injected into Uterusses, or laid in Flesh, Mud or Earth, or Fruits, which works upon the fit matter it is in, and turns it into the form of the Creature from whom this Seed came, and it enlivens. And the Stars do very much qualifie and alter the Seeds in our Humours: Hence it is that often Coughs, malignant Pleurisies, Q••inzies, malignant Ter∣tians,

and divers strange confused kindes of Agues, are Epidemical; and I have observed the mutations in divers Diseases to be from the Moon, and the other Planets, especially that Planet that was Lord of the First and Sixth House, at the Decumbiture of the Sick: and a Pra∣ctitioner of Physick in this Town told me, when he had a long sickness, he could always tell when his Paroxisms, or times of greater illness would be, when the Sun was afflicted by the Body or Aspect of Saturn, or his Significator afflicted; and did not Venus stand his Friend in ma∣ny such evil Aspects, he thought he should have died.

Now such a Method doth Nature observe, that it is the casual influ∣ence of the Planets (simply, or conjoyned with fixed Stars of the great∣er Magnitudes, that are milde or gentle-natured) upon our Blood and Hu∣mours, and as the quantity and quality of our Blood and Humours vary, so the Stars act variously: for the Agent can do nothing, if the Patient is not fit; and one Planet doth not so powerfully alter one mans Body as anothers, because in one it was his Significator at his Nativity, in the other a Significator of his Fortune, in another a Significator of his Re∣ligion at his Na••ivity; and so though our Humours and Constitutions are much alike, yet in this respect the Planets vary. There is natural∣ly in some matter, a greater proneness and aptitude to petrify; in other, to ossify; in other, to vivify or animate; in other, to carnify; in other, to sanguify; in other, to lactify; in other, to spermafy and crinify: and though the greater number of Planets that are stongest at such a time, do dispose the Humours to putrify or vermify, (for at sometimes both old Folks and Children have Worms more than in other seasons) yet in all Bodies there be not those Humours; and in all Bodies that those Humours be, yet there is not in them a like putrifying quality: At such a time Venus is Lady of the Ascendant, commands Jupiter, Mars, the Moon, &c. in her House, is strongest of any in the Scheam, and yet all men at this time are not Veneriously inclined, for some are never libidinous; yet at this time they may be more libidinous than others; and at such a time an evil-minded men is the likelier to accomplish his incestuous Desires. VVe see huge mutations and changes dayly and hourly, sometimes in some sick persons, and how do these come, but from the motion of the Morbifick Cause? and how is that changed and mo∣ved so strangely, but by the Attoms in the Air, drawn into our Body in our Breath, which are qualified from the Planets?

We have in our Physiology, Jatrosophy and Pneumatography, sufficient∣ly demonstrated the force of the Heavens on all sublunary Beings; but we will here adde some more: Whence is it in Moon-Ey'd Horses their Eye or Eyes grow full at full Moon, and then they are bind; and as the

Moon decreases, they decrease, and then they see better? Many Coun∣trey-mens Experience attests this.

2. Concerning the alteration of Diseases, changing of Symptoms, and of all diseased Parts, dying and growing sick, it is apparantly seen in some Diseases by the alteration of the Moon, and divers have told me, That when the Plague did rage in this Town of Hitchin, most fell sick or died at change of the Moon, or full Moon, and four or five were buried then together, and when the Moon was at her full state, was the sickness in ••any in its Crisis or Exaltation; and it is apparant to many intelligent Physicians, that our Bodies are fuller of moisture at full Moon, than other times; and Experience shews us, the Epileptick and Convulsive have fits at full Moon commonly, and the Reason may be, because water in the Brain is oft found by Diffection to cause Epilepsies, and other Diseases, which the Practical Physicians hither to did not ima∣gine: Now we know the Moon rules over Moisture much, witness the Eb∣bing and Flowing of the Sea; doth it not in divers places of this Land increase and swell higher at full Moon, and in the declination of the Moon fall, and sink lower?

Moreover the monthly Fluxes of Women, or Menstrues, are caused partly by the Moons influence, and partly by a created aptitude or na∣tural faculty in them; we see often they are, when stopt, easilier pro∣voked at full Moon, than in its declination; the Moon rules princi∣pally in Moisture, and principally in the Moisture of Feminines, for she is a Feminine Planet; yet in Men the Haemorrhoids are periodical some∣times and monthly, and some have (but rarely) a Fluxus Sanguinis per Penem monthly.

Farmers did observe in these late years of Infection amongst Horses, that their Horses sickened or died familiarly at New or Full Moon: is not the Disease Lunatick so called from the Moon, for that at full Moon they are afflicted monthly? and Physicians have observed Catarrhs and Defluxions to rise or fall from the Moon, and to be governed much thereby. Guainerius did observe one spake a strange Tongue he never learned, in New Moons; and other melancholy persons have at such changes of the Moon alone spake a strange Language they never learn∣ed: If any think we speak slightly or conjecturally of many of these things, let them search in their proper Chapters Examples in our Physi∣ology, and they shall see them confirmed. It is written of the Clupaea Fish in Sagona, a River of France, that in the encrease of the Moon it is white, and in its decrease black: So the Piscis Lunaris, or Luna-fish, is so appellated from the strange alteration the changes of the Moon makes in her, and her figure: We might be numerous in Examples.

Pliny lib. 2. cap. 41. writes, That at Full Moon, Oysters, Shell-fish, and Periwinckles increase, but decrease at decrease of the Moon.

Kekerman, 1. c. saith, The Skins of Sea-Calves and Sobles are stiff with the standing upright of the Hair, when the Moon increases; but in the Moon decreasing, they grow ••eak and fall down.

Dropsical People are often most molested at Full Moons, and there∣fore at that time, saith Johannes Johnston••s, they commonly die; and then it took away that Reverend Man, D. Martin Gratianus, Superin∣tendent of the Reformed Churches in Greater Poland.

Libavius, Epist. 15. to Sch••itzer, saith, It is better to give Medicines a∣gainst Epilepsies the day after, than in the Opposition of the Luminaries; for in the hour of ó the Moon is quiet, but afterward she works and begins to aug••e••t the Humours.

We shall not give Examples here of the force and quality of the Moon in Nativities to dispose mens Bodies and Mindes; nor of the Vulgars ob∣servation in cutting of Cocks, nor shall we insist on its force upon in∣animate things, to cause fulness & flaccing, juyciness and driness, as that increases or wanes; as, in Vines, Onyons, Palm-Trees, Basil, L••pis Selenites. Keckerman, Disp. Phys. 3. Coroll. 11. saith, Lillies and Roses open their Buttons or Heads in the night alone, as loving the Moon; and Marigolds, Tulips, &c. open onely to the Sun, and shut up against the Moon: Nor shall we here dispute (as we might finde matter and occasion largely to do) of the peculiar Government of Plants by such and such Planets, and how they are fuller of Virtue pulled up at such a time, whenas the Pla∣net governing them is Essentially fortified, than at another time: Nor yet shall we here speak much of Sigils and Telesms insculpt in Wax or other impressible matter, the Seal made at a fit time, according to the Position of the Heavens, and the Engraving or Impress of that Seal must be at a due time, as the Planet governing the Disease, and Lord of the Hour, are Essentially fortified, aspected by Others, and seated in significant Houses, and accordingly hung about the sick party. In our Philosophical Book called Physiology, Jatrosophy and Pneumatography, and in the last of these have we treated of Sigils and Telesms; whither the Reader may have recourse.

The Moon indeed is most generally significant in all Distempers, of all the Planets; and in every Scheme we take of sickness, the Moon and her Dignity, and House, and Sign she is in, and to whom she applies, is very considerable, next to the Lord of the Ascendant, Signifier of the sick Person, and Lord of the sixth House, Significator of his Sickness, and Lord of the Eighth, Significator of Death; yet the Sun in the next place, of all the Planets, hath most influence upon our Bodies; and by

his heat and warmth more than other Planers, he enlivens and afters most Animate and Vegetative Bodies; as also by Light: Now if the Sun, having in it the seed of Light, can enlighten the Stars and Moon, as they approach him; and when the Moon is gone a good distance and while from the Sun, the seminary Principle of Light it received from the Sun, dies by degrees, until it comes to the Sun again, and then the Moon receives fresh Seeds of Light, which grow (as the Seeds of Infe∣ction taken into our Bodies) to maturity, which is when she is run half her course, and just opposite to the Sun, then is the Moon at the Full, and the Seeds of Light like our Life, and the maturity of our Age; and other Animals and Vegetables are as long a declining or dying, as en∣creasing and growing to maturity; and no question this of the Sun and Moon is a great cause of the maturation and corruption of Bodies, and gives great insight into the method of working, encreasing and dying in other Seeds: And if the Sun thus alter the Moon, why not other less and inferiour things?

I going one day in Summer in the hot Sun without Gloves, did so strangely burn my hands, that they felt sore to the touch, and looked of a red colour, as if netled; and I have heard the like of others, whose hands have been nigh blistered with the Sun, but in a far different man∣ner from fire, for that scorches and burns us long sensibly, and then the the fire remains not so in our fl••sh, and so long as the Sun's quality, for from the Sun it rather looks as if venemed; yet to touch fire will make a soreness longer.

Many mad People do chiefly rage when the Sun is in the Tropical point Cancer; and about the Summer Solstice, par••ly the heat, and partly the quality of the Air, makes divers mad in Summer, that are pretty well all the year beside: Herbs of the Sun are strongest when they are gathered in the Hour and Exal••ation of the Sun, or when the Sun is in Leo; and we have observed several such things. We have mentioned three Observations of the greater force of Herbs gathered when the Planets governing them are strongest, in our Book of Physiology and Ja∣trosophy, and particularly in our Nosology; but Astronomical Physicians have gone upon slight grounds in giving such an Herb to such a Star, and another to such a one, many times; and the Reasons of their grounds would be sifted: for if the Foundation be false, we can never make a true Superstructure.

We see the Sun's heat drives away Agues and cold Distempers, it rai∣seth Head-ach to those that fit too long therein, specially bare-headed, and in the Spring, and that are subject to Head-ach; also those that fit in February or March in the Sun for warmth, do oft catch Agues: and I

when I was a Boy, catched an Ague by sitting shivering in the Sun to warm me: It is also so pleasant at its return: The absence of Things makes them the welcomer to us at their return: By Sundew, Heliotrope, Marigolds, Hinca, &c. is the Sun's particular Domination over Planets seen.

But we will not insist onely on these two Planets, the other Five, Sa∣turn, Jupiter, Mars, Venus and Mercury, Dragons Head, Dragons Tail, and some of the fixed Stars of the greater Magnitudes have great Influence upon our Bodies, and alter and move our Humours, and by consequence our Mindes, as they are most prompt to be wrought upon.

The Scorpion stings most dangerously when the Dog-star is up, and men used to observe the rising of the Dog-star for cutting of Frankin∣sence-Trees, as then fittest for Use, and fullest of Juyce: and in the Tercerae Islands the Windes called Etesia are mild Windes, that rise eve∣ry year two days after the rising of the Dog-star; and the Disease Syri∣asis is so caused from Syrius the Dog-star, and called so, because divers did observe that at the rising of that Star Infants were inflamed in their Heads; so that we see those Stars have Influence upon Animate and In∣animate bodies; and if the Dog Stars Syrius and Procion can raise winds, they can in the Air in all likelyhood communicate their quality to our blood; but we do not observe the force and influence of the Dog Stars in our Climate or Countrey, as in other parts; for in the Dogdayes they give no Physick, and Wounds and Ulcers heal badly, Hippocrates Aphorismes, Sect. 4. aph. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, about the rising of the Dog-Star, and before its rising, purging by Medicines is very molestuous; but we say, Canis non mordet in An∣glia, the Dogs bite not in England: It is certain, some Stars have a greater power over some Countreys then over others.

Cardanus and Casper Wolphius, Did observe Headach to arise in some persons with the Sun, it was chiefly in the Forehead; every day the Head∣ach arose in these, as the Sun arose in the morning, and at noon, when the Sun was nearest, it grew most vehement; but as the Sun went far∣ther off, the Headach did decline; and at evening when the Sun did wholly hide himself, the Headach was absolutely gone, and began the next morning when the Sun arose, and encreased as that grew higher; but in one of these parties it was a pain rather of the eye, sometime a∣bove one eye, and sometime above another.

Joachimus, Comm. ad 9. lib. Rhasis, cap. 4. observed another that had Headach about noon, but as the Sun went down it declined; signes of Choler were in him, which the Sun moved to his head; he was cured with purging of Choler, and strengthening his head.

Salias cap. 12. Annotat. ad Altomar, Gract. Observed Megrims to be raised and mitigated according to the course of the Moon, in some per∣sons, and to have continued so for three years.

It would be too tedious to write of many new Diseases, Epidemical, and some of them Contagious, that do happen in all Ages and Coun∣tryes, sometimes more, sometimes less, sometimes in one place, some∣times in another; they certainly come from the Air, and the Air is qualified by the Stars, and Seeds and Attoms swim and fluctuate in the Air, as Wood and heavier matter doth in the Water, that is a more sollid, and lesse penetrable body than Air.

We should too much stay the Reader here to give an accompt only of the experience we have had of the Progress, Changes and Crises of Diseases according to the alteration and motion of the Planets, but who so is well skilled in Astrology and Physick, and shall at the decum∣biture, or chief time of the sickening of his Patient, draw a Scheam of the Heavens, and observe all along the mutations of the Planets, and his sick Patients distemper, he shall in most Diseases find great satis∣faction, and say, It is far more certain Prognosticating by the Heavens, then symptoms in Diseases: Yet in confused Distempers, and such as we cannot well refer to any name in Riverius his Practice, Astrology is most illuminative.

There are divers observations extant of the operation of the Planets on mens Bodies, but few, in regard of the use there would be of them, and excellency thereof; but these would require much time and pains to describe to purpose, therefore we shall omit them.

We see also there is a strange Antipathetick quality in Lightning to bereave us suddenly of Life, and a blast of Air blasts many; some in the field, some standing at their door; some are bereaved of sence, some of motion; some in the whole body, some only in one particular part; some in one manner, some in another; some in one degree, some in another.

We will speak a little here in the Vindication of Astrology, it may satisfie some, it need hurt none; Truth alone must please God, and fraus pia be condemned.

1. The various motions of the Planets, argue an intention of Pro∣vidence, more in making them then other fixed Stars; five especially have no other reason of their wandring to and from, backward and for∣ward; sometime in one Sign, sometimes in another; sometimes swif∣ter, sometimes slower; sometimes in Conjunction, sometimes in Opposition one to another; nothing was made in vain, no not the least part in the least Creature, nor nothing to be idle.

2. God doth all by natural causes, and what shall we say are the causes of such and such things, but what we experience? if one thing here doth sympathize and antipathize with another, and one depends upon ano∣ther, and one governs another; Why may not the Stars more pure, high and great bodies influence upon, and alter these lesser, grosser and low compositions, every Agent being more noble than the Patient? and the Air is the mediate cause.

3. There may as well be quallifications of peculiarity in the Sun, Moon, and five other Planets in the Macrocosm, as in the Heart and Brain in the Microcosm, and Liver, Spleen, Gall, Lungs and Reins; and if God hath planted Originally in all such bowels peculiar quali∣ties, and these operate accordingly upon the rest of mans body, inferi∣our in dignity to them; why may not the bodies of the Stars have also peculiar natures and qualities implanted Originally into them, and ac∣cording to these they operate? for it is certain all things were made for an use, and why they should observe such strange motions and or∣ders, no other reason can be given, than what man hath found by ex∣perience; and that for which every thing is most fit, for that it was made, and that is the right use of it: It would be tedious to relate the wonderful qualities, and Spirits of strange and stupendious Natures, that are placed in many bodies, slight and sorry to look on, as the at∣tractive force in the Loadstone; in Herb Moonwort, the chastity of Emeralds and Sobriety, the shivering of Quicksilver in fire or hot wa∣ter, and its flying to Gold; the fighting of Spirit of Tartar and Vitriol, the quality of moving Love in some Plants, of dissolving strife in others; of releasing the bewitched, and driving away Spirits; of causing mad∣ness, and inducing sleeping to death: See these in one place or other of our Physiology and Jatrosophy, with many more strange and prodigi∣ous qualifications of the Spirits of Plants and Minerals. We do not deny but things affect one another by the Attoms and Exhalations that arise from their bodies; but what accompt can any give, why the Attoms of one is of such a quality to cause Sobriety, and the Attoms breath∣ing from another to cause Love, and the Attoms breathing from another to cause madnesse? every body, as it is a body and earth is not active, or moveable; doth neither taste, nor small, nor hath a colour for the most part, but the Spirit that is in it, moves and acts it, makes it grow, taste and smell; and as soon as this Spirit or Soul is eva∣porated from it, it looks oftentimes pale, but constantly loseth its scent and taste; so when our Souls are gone, we look pale, and corrupt pre∣sently, even as Plants as soon as their Spirit or Soul is gone: bodies were only made for Receptacles of Spirits or Souls, and these Souls or

Spirits do act and move these bodies; and according to the peculiar na∣ture or quality of these Original implanted Spirits, so they act diversly; now why may not the peculiar qualitied Spirits of the Stars operate and alter the Spirits placed in the bodies of terrene and gross things, ac∣cording as they are fit and changeable, especially seeing every minute we must draw in Air? and if the laying of Plants about us, and Mine∣rals and Animals, do so alter the Air, that sometimes we are sick, some∣times comforted by them; the Stars may as well do it: What influence hath the Sun for heat upon this world, more then a thousand Cities set on fire? and yet the Sun is at a vast distance so to heat the Air all a∣bout. The exactly demonstrating these things, would require a larger discourse than we are willing here to spend thereupon. What is our Brain? what doth it look like? a Gelly, or knotty Flegm; yet in this matter is a choice quality implanted, our sensation and motion; what is the Heart to look upon, or to feel, or touch, or taste, or smell? meerly flesh: and yet see how it differs in dignity of quality; and there are nobler Spirits placed in it, than in other parts of the body; it hath the Seed of Blood, and is able to change all nourishment into red hot Spirituous Blood, specially as Nature shall have need thereof; and hereby doth it influence upon all the body, as the Brain by motion and sensation operates and alters all the body; GOD could as well have placed the Seminary Principle of Blood, or Sanguification in the Spleen, and the Soul in the Liver, for the flesh doth nothing; he could have made any flesh capable of the highest qualities and faculties.

4. Allowing this force to the Planets, and some fixed Stars as they happen to be joyned with them, vindicates GOD from injustice; for certain it is, that the humors alter our minds, and our constitutions change our judgements, and lead us to divers appetites: and the Or∣gans are not alike fitted in all to be wise or foolish, ingenuous or fro∣ward alike.

If he that is born a natural Fool, shall repine and say, Why was I not born capable of knowledge as other men? what had I done in the Womb to make my Creator more partial to me, than the rest of man-kind? It may be Answered, It was his lot to be begotten, conceived and born at such an unfortunate time, when the Planets operating upon the propitious matter in utero so disposed him.

Another may Object, Why was I made of such a melancholy temper, to be dejected at every small business, and to swoon at every light grief, and to be discontented with my life? Some must be melancholy, as some are mer∣ry; there must be variety; and it fell according to their nativity to be such, without any partiality, or ill respects in GOD towards them: so

for the passionate, that suffer for their Tongues, and cannot help it, they wish they were of another temper, and could forbear; and are apt to be angry that they are so apt to be angry: but some must be angry, else there would be none patient if all were alike; and it fell casually to their lot to be so: if God did immediately, without contingent causes, ordain or make them so, they might have somewhat more to say and to repine at; but now God is blameless, for where the cause accidentally falls, the effects follow: but the causes are so wisely from all eternity ordered, that they shall keep in a mean, and not much transgress; as those causes that dispose men to be natural fools, or Atheists, shall not come so often by one to a hundred, as those causes that cause Wisdom and Worship; nor shall they come altogether, but shall happen now and then, that Nature may have some variety.

Perhaps a good mans Barn is burnt by Lightning, and his Neighbours, a wicked mans, is unhurt; God is no respecter of Persons nor partial, it fell out according to natural causes, that the Lightning did direct to this mans Barn in a contingent manner; and it is the nature of Light∣ning, where the Beams and Attoms are conglomerated, and so made stronger, to burn; if God had with material hands took a Torch and set it on fire, as Enthusiasts seem to think him to act, surely then the just man had had somewhat to have said: it is a dignity to God to act by causes, and one cause under another; the outward cause operates up∣on the inward cause, and the remote upon the vicine, the primary up∣on the instrumentary: If a King would have any thing done, and must do it himself, it would not be such honour to him, as to do it by subser∣vient means, and messengers; so God is the more dignified and ho∣noured by Nature, then if, as Enthusiasts would have him, he did all im∣mediately by material Hands, Feet and Mouth, without the intervene of natural causes.

Sometimes it Rains twice as much in one Land or Soil as needs, and in another Land or Soil at the same time is not half Rain enough, so that both are spoiled, one by a flood, the other by drought; and if God did this immediately by immediate counsel, and with material hands, as if he should pour down buckets, without the contingency of natural causes, how might men complain, and say, God dealt hardly with them.

Many times upon the Sea a Winde arises and drowns a good mans Ship, wherein are far better persons than in another Ship, that at that time arrives safe.

Many times a good man is wounded of Thieves going abroad, is kil∣led by a fall, or taken with the Plague, or killed with Lightning, when many far worse at the same time, and in that place may escape; and

were it not that all things here happen alike to all in a contingent man∣ner to us, though predestinated and pre-ordained by GOD, we might repine; the Sun shines on the good and bad, and rain falls on the just and unjust: And Man is ordained as Astronomers will shew by cal∣culating a Mans Nativity, to this or that good or mischief that he will hardly avoid; and because we do not fore-know or fore-see, we must act warily and wisely; for we do not know, though it is predestinated to us to be poor or miserable, or evil, but by our endeavour we may avoid it; for we do not know our Endeavours will be bootless, till we see the event; so we act as if nothing was predestinated: All our labours and endeavours, if it be not ordained, shall not make as rich, or eminent, or favoured, or lucky.

Yet GOD commonly ordains a Thing by ordaining the Cause; as such a man is ordained to thrive; why? because he is made of a cunning industrious and parsimonious temper; yet many a great Drinker, sloath∣ful and unskilful fellow, in comparison of such, shall thrive and grow richer: Nature is full of variety, and degrees and kindes in every kinde.

Did not things also in States and Kingdoms fall out according to a for∣tuitous and accidental hap, and the fortune of Mens happy Nativities, why did Mahomet that Great Impostor, arise to that credit and honour in the World? Why did not God make him an untimely birth, or cause his dayes to be short, that he should not corrupt the World with his Do∣ctrine? or raise other causes to have deterred his Followers from credi∣ting him? Is he not CHRIST's Opposite? and did he not take up∣on him to be Mediator betwixt GOD and Man? And how miraculously hath he prospered through many Nations and Ages?

To this adde the remarkable Affairs of this World, to wit, The expun∣ging and debellating of Christianity by the Turk, and the setting up of Mahometism in all those parts where Christianity did at first with much difficulty and blood shed, and persecution gain rise; but I will not say that they upon whom the Tower of Siloam fell, were greater sinners than others, not he that was born blinde had sinned in or by his parents more than others that were born seeing, but according to Natures course, which when God contradicts, it is a Miracle, and Miracles rarely happen: What is be∣come of the seven Churches of Asia their founded Christian Religion? Hath not the Turkish Power overcome? and is not MAHOMET ad∣vanced in Throne above CHRIST in all those Quarters? Yet I say,

Exitus acta probat, careat successibus opto Quisquis ab eventu facta notanda putet.

I wish that they may never speed Who by Events e'er judge the Deed.

Non aliena putes homini quae obtingere possint; Sors hodierna mihi, cras erit illa tibi.

Think nothing strange that Man cannot decline, For what's to day my Lot, to morrow's thine.

And so we all undergo vicissitudes and variety, Cappadocia, Asia the less, with Phrygia, Ionia, Pamphylia, Licaonia, Pontus, Bithynia, Galatia, Greece, Syria, Ephesus, Smyrna, Thiatira, Philadelphia, Pergamos, Judea, Jerusalem and Palestine; are not all these under the Turk, and subject to the Doctrine of Mahomet, where the Doctrine of JESUS did so spring forth and arise, and flourish for the time?

The Jews were thought a peculiar People to GOD, beloved by their Creator above all Nations and Languages of the World, and yet what Nation hath suffered more? how oft hath Jerusalem been won, and ran∣sacked, and sometimes quite demolished, and re-built? How oft have they changed their Governments? The King of Assyria conquered Israel, and captivated them, and the King of Chaldea the Jews; since they have been conquered & enslaved to the Persian, the Grecian, the Arabian, the Roman; the Turk now governs all, and the Jews and Christians live by permission, and pay Tribute. What became of those hundred thou∣sands of men that went to redeem Jerusalem, and CHRIST's Sepul∣chre from the Turk, in the appellate Holy War? Surely Enthusiasms are not regarded by GOD: Many think they are holier than other Men, and that GOD must prosper them, or that GOD is engaged to make them successful over the wicked, as they imagine: I say, No: GOD will not alter the course of Nature, unless upon weighty grounds, and those Miracles are ordained to come seldom.

Yet whoever thou art, do not think I think it good to sin, or that it is bootless to be good; thou wilt hereafter repent, a thousand times re∣pent the wilful commission of every evil Action, but thou must not think GOD is obliged to defend thee in Fire or Water, in Battel or Tempests more then others thou imaginest far worse than thy self: for GOD is impartial, and Effects must follow the Cause, and the Causes must go on as GOD set them Originally to go.

And let none mistake me concerning Predestination, I do not med∣dle with Predestination to Salvation or Damnation in any; that is onely in GOD's Cabinet-counsel, nor can any tell any thing thereof: nay, though Spirits have told several Secrets of the future Being, they durst never divulge any thing of moment to Mankinde, concerning how we shall live-hereafter, or who shall be happy, and who unhappy, or how many, or how and in what manner.

Now seeing we see apparantly the universal order, gradation, pro∣gress and event of things, is after this manner of contingency; what evil or absurdity is it to allow it a cause? and why may we not as honest∣ly and lawfully say, The Stars, under GOD, are the natural cause of all these Contingents and casual Events (casual, meerly, as to our fore∣knowledge) as any other things?

Furthermore, the Planets operate upon our Mindes, not onely by mo∣ving, encreasing and altering the quality of our Humours (which we have largely shewn in several places of our Physiology and Jatrosophy, but chiefly in our Chapter of the place of the Soul) but by raising Contin∣gents and intervening Accidents:

Est aliquid quod nos animos mutando gubernat Mores res contingentes{que} sequuntur humores, Proxima nam{que} Deo sunt horum causa planetae:

That that doth change our Mindes, doth surely guide Our Actions, and our Manners do depend Upon Contingents; our Humours beside Alter our Wills, these the Planets do bend.

One man is minded to go a Journey, a shower of Rain falls, and al∣ter his minde.

Another intends to revenge himself upon his Adversary; he falls sick, and that changes his minde, which before he resolved should not be changed.

Another intends to do much work on his Trade, and that he will not be drawn away by company to bezel and drink; but company come and perswade him, and his minde is changed, and he goeth with them with delight.

One resolves he will never be a Quaker; but out of Curiosity and Novelty he will hear the Quakers, with hearing them his mind is chan∣ged, so that he becomes a Quaker.

One resolves to kill or undo such a Person, and he resolves his minde

shall not change, nor none shall intercede for him; yet when that per∣son comes and asks forgiveness, acknowledges his fault, and promises and supplicates, his minde is changed, and he hath rather (a minde now quite contrary to his former minde) to do him good.

Another intends to live bravely, and spend freely, and build fine Houses; but he sustains a great loss in his Estate, and then his inten∣tions alter.

But abundance more may be heaped up unnecessarily, which the common capacity of Men, if they would but consider, may see clear∣lie.

And no man I believe, but at divers times is in divers mindes, and of different Intentions and Inclinations, though there be nothing in∣terposes, nor no differing or fresh Contingents: and this suddain and often variation of our Mindes, Intentions, Desires, Appetites and Af∣fections, must have a Cause; and what wickedness or absurdness is it to attribute it to the Planets? for Experience shews it, and in Reason their various and differing motions answer to the various and differing motions of our Humours and Affections.

I know by my self, and have heard others say, They were most melan∣choly, when they had least cause; and Lovers are sometimes wonder∣fully inflagrated towards one another; and at another time, no oc∣casion given, quite off from desiring one another. But we might be infinite in these things: And Sennertus, in Epitom. Scientiae Nat. saith, Experience shews the Humours are altered by the Stars, and the Minde by the Humours: Mores sequuntur temperamentum corporis; Experientiae con∣tradicere nefas: The Manners follow the temperament of the Body; and it is unlawful to gain-say true and manifold Experience.

5. All Mankinde was made Upright, with the Countenance upwards, and all Beasts look downwards to the Earth; that was somewhat in Providential Intention that Man might look up to the Stars, and weigh the Majesty of the Heavens; and Beasts were made onely to feed and grovel on the Earth, therefore they had not their looks made upwards, to view the Glory, and Power, and Wisdom of their CREATOR, in the Heavens and Starry Globe. It was a good Observation of Ovid,

Pronaque cum spectant animalia caetera terram, Os hominis sublime dedit, coelumque tueri Jussit, & erectos ad Sidera tollere vultus.

6. The multitude of Astronomers that have been in some Countreys, and in many Ages, have had experience of the force of the Stars; but

the Rules of the Antients, as our Physical Rules, are many, infirm, and true but sometimes, and were ill grounded; and God hath so wisely or∣dered it, that man shall not be certain always therein, for then he would be presumptuous: In many Scheams an Astronomer draws, there are as many Arguments against as for the thing, so that he knoweth not which to judge; in most Scheams there are some Planets that by the Sign they are in, or House, or Degree, or Aspect, deny, according to Astrological Rules, that, that others affirm; and in such Cases we must take the strongest, and conclude from the position of the greater num∣ber; as in an Assembly most Voices carry it.

7. Let us consider the Air: What causes Rains, Thunder, Winde, Mists, Snow, Frosts, muddy and bright Weather? do not the Planets, and fixed Stars as they are conjoyned with them? and how doth the Air change our Bodies? I my self having weak Eyes, have found them far more misty and aking against Rain and in moist Weather; others against Frost and in frosty VVeather, have Itching, and Pustules break forth, some almost always; some against Rain have their Corns ake; divers do prognosticate change of VVeather by their Corns: some will say in dark foggy weather they are far more melancholy, dull and drow∣sie; and some then have their Heads ake: we know some Bodies are huge sensible of cold, and every small thing casts them down; some will in VVinter go bare-legged, and in Snow, and catch no harm: the Constitution and Custom are both to be considered: some that have had Bruises will feel pains there upon alteration of weather, and no time else, after the Bruise is healed: divers when the weather begins to be open at Spring, and warmer, have Pustules, VVheals and Itch break forth; and so in some at fall of the Leas: some have a matter breaks forth always at Spring and Fall; and we see Tertian Agues are most rife at Spring, Quartains at the Fall or Autumn. To enumerate no more, Hippocrates writ of these things, and of the qualities of the VVindes, and he will be believed, and in such things his experience may be ta∣ken, though we must not look to finde things so as he writ in each other Body, concerning the change of the Air and Weather; if they hold true in every tenth Person, it is somewhat: for we shall finde ten whose Bodies are not sensibly altered by Rain, or VVinde, or Thunder, to one that is: so Bruits and Plants foreshew change of VVeather.

Because we would fairly and fully satisfie our Readers concerning the Influence of the Planets, we shall proceed to take off a few Objections made by the contrary-minded and opinioned; theirs is onely Opinion, which comes from Opinor, I think; ours Experience, which comes from Experior, to have tried, or made proof of.

Object. 1. Twins are born both at once, and yet often not alike, nor have fortune alike, nor die at a time.

Answ. Often Twins are so alike, that they are fain to tie Threads or Ribbands about them, if both of one Sex, to distinguish; but in the birth of divers Twins is a quarter, or half an hour, or more distance, and then they may have two Significators, and the Signs may be gone off those Houses: and also if the birth of the Twins was very exact, as to time, it is probable they were not conceived at once, and that is ve∣ry material, and may change their Dispositions: VVhat is the Reason the Children of one man and woman should often times so exceedingly differ in Complexion, Conditions, and Fortunes, were there not some∣what to alter?

Object. 2. Those that are killed in Armies in Fights, were not born all at once, but had several Nativities, and a Death alike at one time.

Answ. A man may be born in January, February, March, April, or any other Month or day of the Month, and have an unlucky Nativity; some are killed by the Combustion of their Significator, or Lord of the Ascendant; some by his Aspect with Saturn or Mars, or Conjunction with the Lord of the Eighth House, the House of Death; and some were killed in the 18, some the 19, some the 20, 21, 22, 23, 24th (and so onwards) Year of their Age, nor were they all born in one place.

Object. 3. 'Tis an uncertain and fallible Art.

Answ. The Vulgar say, if a thing comes to pass that Astronomers or Astrologers predict, They are Witches, and do it by the Devil; if it fails, they say, It is a Delusion, and there is nothing in it; even as they judge in other respects: for if a Medicine cure one, they think it must cure others, though of another Disease; and if they they knew one die of the Jaundice, they will pronounce Death to all: One Swallow makes not a Summer: One Experiment is too slight, or two, or three, to ground our belief upon in some matters. If it had never failed, men would have been presumptuous, most would have gone to have known their Fortunes; and that would have been an inconvenience in all Govern∣ment, Trading and Actions Men do undergo: GOD made all things upon grave Counsel, and well-weighed Considerations, that they should hold together; assist, and not confound one another; each to keep its place, and no•• to do anothers office.

Moreover, If Astrology was certain, Men would say it was of the Devil: If we condemn it for incertainty, better may we condemn the Practice of Physick, for that is more uncertain; it is termed, Ars Con∣jecturalis. Let any Physician by the Signs he findes in ten persons judge

their Distempers thus and thus; and when these come to be opened, more by much are false than true, that he did imagine; yea, where di∣vers of the most learned Physicians have been called to give their ad∣vice and an accompt of one sick person; one hath said the Disease was this, and thus; another, that, and so; every one differing; but when the party hath been opened, another cause hath been found in their Bo∣dy, of Death, differing from each of these: So in Prognosticks; what Sign or Signs hold for Life or Death in all? The Tokens in the Plague are held the most infallible sign of Death, and so indeed they be, and yet Physicians have observed divers having the Tokens, to have escaped: nor are the Crises of truth, nor the Cure: What Medicine are we sure will cure two in one Disease? no Medicine cures all, and each Medi∣cine hath cured some: I dare confidently affirm that there is not one Drug or Medicine in an Apothecaries Shop, but at one time or other by one or other is used for an Ague; and the use of nothing would be up∣held, did not some think themselves thereby eased or helped.

Object. 4. Scripture speaks against it.

Answ. The Scripture speaks against the abuse of it: for in those times and Countreys when and where Scripture was writ by the Jews, the Astrologers trusted too much to it, and disowned the Supreme Creator and Rector, and presumed much upon it, and assumed all the honour to themselves, and called the Months and Days by Planets Names, and worshipped such Planets on such Days, and diverted men from patient submission to a superiour Hand of Providence, thinking these the alone and Supreme Deities, because changes fell upon Earth as they had ob∣served them to change. Of all the relations ever I read of the Com∣merce betwixt Witches and evil Spirits, or also heard, I never could find the Devils told them any thing of the Stars, nor do they know any there∣of, or practise any thing thereby; they are GOD's Creatures made for our Books, to read such Destinies as it pleaseth GOD man should fore∣know.

The Scripture doth extol the Science, admire the frame of the Hea∣vens, demonstrate the Influence the Planets have, and shew what they were made for: But, if because of the abuse, nothing must be in use, every thing must be laid aside; the best things are most apt to be cor∣rupted: and, Optim••rum corruptio est pessima, as Philosphers say: See Gen. 1. 14, 15, 16, 17, 18. Judg. 5. 20. Job 25. 5, 6. Chap. 38. 7. & 29. 30, 31, 32, 33. Psal. 136. 7, 8, 9. Job 9. 9, 10. Psal. 8. 3, 4. & 19. 1. and divers other places of Scripture assent hereto,

Astra regunt Homines, sed regit Astra DEUS.

Object. 5. It makes men Atheistical and Heathenish.

Answ. It may be abused, and many without it may be Atheistical and Heathenish, and most with it are sincere Adorers of a Deity; re∣ally the Stars and Planets, and the Poles, and the Clouds, and their Of∣fices and Actions are clear demonstrations of a GOD, as divers of the fore-cited places of Scripture hint forth. There are abundance of peo∣ple that hear what others say, and believe with the most, and never question or trouble their heads about a GOD, or his Attributes; as the Ignorant is related to give an accompt of his Faith: I believe as Mr. Vicar believes, and I believe he knows, for he is Book-learned, and I am not Book-learned. All the works of GOD dignifie and exalt him, and the more we know, the more we must see the Power, Wisdom, and Love of GOD: we see such and such things come to pass, and what wickedness is it to attribute them to a cause? If we made GOD to do them with material hands, and to be bodily present, and to use Instruments as we do, to effect them, it would hugely degrade and vilifie his Maje∣sty.

Object. 6. It may wrong divers.

Answ. That is in the Men, the Art doth not constrain them; there are Knaves in all Societies, that are a scandal to the rest, and vitupe∣rate the Profession: but the better and higher things be, so much the more they endamage when abused.

Object. 7. If they go too far, they may have to do with Devils.

Answ. By a Retort: If they have to do with Devils they may go too far; but it is possible some men may be instigated by their Curiosity to contract with the Devil, to make them capable of telling Fortunes, and fore-knowing things, seeing Astrology is oft so uncertain; but of such we must judge what may be, by what hath been; they have seldom been Astrologers: and few Witches have any judgement in Astrology, if any; nor doth the Devil will them to learn any thing thereof, or teach them therein; and without Astrology men may have as much desire as with it to foreknow: that way that is really good, the farther men go in it the better, and lazy men & unlearned, and void of scrutiny spoil all professions, and are a scandal to what ever they profess; and so is Wis∣dom without a good practice. We shall conclude with the Dogmaticks of the Assyrians and Chaldeans, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Things be∣low do sympathize with things above.

Yet the Stars do not so far alter and govern, but there are many things fixed, and alwayes the same as to their Nature and Basis, as Plants, Animals, Minerals, Man, &c. Also in man are fixed Prin∣ciples of Blood, Bone, Flesh and Marrow; and in his Minde Univer∣sally

is, first, An apprehension of a Deity: Secondly, A propensity to wor∣ship this conceived Deity; in Prosperity to thank him, and in Adversi∣ty to pray: Thirdly, Almost all mankinde believe they shall live after this Life; or that their Souls be immortal: Fourthly, All mankinde do believe that GOD is able to do all things, be Omnipresent, in all pla∣ces, be Omnivident, knowing all secrets, and to be Eternal and Im∣mortal: Fifthly, All mankind do think, this Being Eternal, Omnipotent and Omnivident, must make them happy after this life, and punish them for their Evil Deeds: Sixthly, All men hold Love, Chastity, Patience, Meekness, Charity, Humility, Affability, & Honesty, good; and Cruelty, Persecution, Lying, Fraud, Murder, Theft, Adultery, Reviling, and Cursing, evil: And these are stamps of the Divine Essence in Man, which are Universal, and the Stars onely alter, not take away: Yet there are Athiests, it is true, and others to conrradict what we have said, but the universality of men of our Form and Parts in the World, of all Nations are possessed of these six things, and they are true: For GOD would not give to the Universal Nature of Man to believe that that is false: Yea, the very Bruits seem to have a Conscience, so that when they have done a fault, they shrink or hide themselves, or run away; and when they have done well, and go upon warrantable grounds, how bold, cheerful and confident are they?

4. Next will follow to be spoken of the Signs of Diseases: and in these is an high misunderstanding, both in those that write, and those that read Practices of Physick, chiefly the last: for if the Ancients, and most of the Moderns or Neotericks were out in the Causes, they must needs be in the Signs that they appropriated to such Causes: if there be any dispute about this, let my Antagonists observe the twenty next Patients that come under their hands, (for in so many the Rules of Nature may be discovered) and see if their Diseases and Signs will hold and run parallel with those of the Diseases they read in Barrow, Ronde∣letius, Etius, Aegineta, Primrosius, Riverius, &c. Truly so far as I have observed many Patients, (having writ about 1400 Observations for my own private use hitherto) and read Observations of many other men, I cannot finde Nature is confined to a method, or runs in that road Au∣thors have delivered; and who so opens many, shall finde that the Li∣ver, Spleen, Reins, Gall, Stomach, Lungs, &c. are otherwise affected than as the Ancients thought; and that they do onely casually and acci∣dentally light to be so affected as the Ancients have deciphered; the affection of the Bowels in the diffected, agrees chiefly in disagreeing: The Truth is, where we have one Patient that by▪ concurrence of Signs

seems to have any one Disease named in Practices of Physick, we have three that are referrable to none of those Diseases; and in many Pati∣ents sometimes together, we finde such rare Cases that never before we saw or read of. Also the Change in Diseases is very considerable; to day, or in this hour, the Sick most complains of Headach; to morrow, or the next hour, the Headach is gone, or with it remaining is a Stomach∣pain; the next day it is changed into vomiting and purging, and then perhaps that stops, and the Party is Heart-burned: and a multitude of such various Changes are sometime in some sick People, that lie long; and what shall we call this Disease? sometimes many Bowels are weak or diseased together, and by the Signs, where shall the Disease be?

For Example sake, we will shew by one how the Course and Order of Nature may be guessed at in many.

Here died lately a Gentlewoman of Hitchin, she lay six weeks sick; had a fall out of a Coach, being with child; she was very well, her con∣dition of child-bearing considered, for a fortnight after, she was a little bruised betwixt the shoulders, all seems to be well; a fortnight after the fall she grows ill, as formerly in child-bearing she had been, of windy pains and stitches; it took her with a little Cough and raising, and the pain did remit, and go into her Shoulder and Back, her Urine high, and Pulse pretty swift, some signs of a windy, some of a legitimate Pleuri∣fie: after a week she grew better for a day or two, then worse; her spitting and excretion encreased, and pain fixed in her right side; she could hardly swallow, that shewed the Oesophagus hurt, and upwards on high, any hard thing hurt her; she took Lohocks, and raised much or∣dinary Flegm, like an Empyema: then a week after her raising conti∣nuing now and then, she spat Blood, her Coughing frequent, and one morning she vomited much Blood by Coughing and Excretion; but af∣ter that the new symptom Haemoptoe ceased, she was partitis vicibus let Blood: after a month or three weeks she grew finely well, her stomach to meat was recruited, her sleep greater, her coughing not so much, and the purulency less; then a week being passed, she grew worse, she com∣plained no more of the Oesophagus, her Expuition and Cough urge, and her Legs swell, and she grows Asthmatical, she raifeth much faetid Flegm, but now void of Blood; sometimes a fit of raising eases her side∣pain, which the last weeks did not much trouble her, and sometimes not; and sometimes her Asthma fits were eased by coughing, and sometimes not; her Asthma sometimes left her, and then she was hugely provoked to cough and raise; she wanted sleep and an appetite to any food; her Asthmatical fits being but three or four, though she was always at last shortwinded, left her before her death, and she raised, as if matter did

flow into the Lungs from some vicine part exceeding; and two hours afore death she felt her self oppressed with this matter, and raised nigh half a pint, coughing and spitting it forth; and after this great fit of raising, fainted, and her Head shook, and she died with ratling of the matter in her Chest: she desired to rise before she died, and talked chear∣fully, and much, the night before she died; and these in many are to∣kens of death, but not in the generality. Here were divers other symp∣toms and changes of less note, that came on, and went off again: she was delivered very easily, and during two or three dayes of purging, after her delivery, her Coughing was easie, she raised less, and her pain and Asthma very little, but her Lochyes stopping, the Asthma and Purulent Matter encreased, and she died three or four dayes after. Most Physicians thought her delivery would have freed her; the Childe was very lively in Ʋtero, notwithstanding her sickness, and born well, but died a week after, having principles of Corruption in it from the Mo∣ther; one thought it a true Pleurisie, another a bastard one at first; then it seemed an inflamation of the mouth of the Stomack; then some Signs shewed it in the Stomack; for in Child-bearing she used to vomit, and this was restrained after she sickened: some signs were for Adhaesion of the Lungs, some for an Empyema; some that the Lungs did swim in purulency, some of stopped Blood; some Signs argued it inwardly, as hurt in swallowing, some outwardly as her soreness in her side to touch; some argued VVind, for when it went into her shoulder and back, it a∣bated in the side.

A month after she sickened (but she was let blood before) her blood looked like yellow fat Broath when it was cold, and in it were several congealed fleeces, like bits of corrupted flesh.

VVho would think in those that have pissed purulent matter, that it came from the Heart, as appeared by dissection; in vivo omnia sunt pervia.

5. Let us consider the Prognosticks; He is a wise Physician that is not rash herein: I know a Physician of mean parts, and great practice, that I have admired he should happen to judge Life or Death so falsly, insomuch that other Physicians have made it a rule to go by, that such a party will live, because such a Physician saith, She will die, and so on the contrary: what can be found in the Pulse and Urines?

They talk of a Serratile or Saw-Pulse, Vermiculating or Crawling Pulse, and Intermitting Pulse. I could never find any thing here∣in worth taking notice of; in well people the Pulse will intermit as well as in sick, and in dying people it is seldom found; and it is oft the fancy of the Physician that must make all things, so as he

reads: the chief difference in Pulses is, the swiftness, and slownesse, strength and faintness of the beating; and what may be judged hereby, is this; in sickness, (for in health with working or running, the Pulse will beat faster, and in some persons naturally stronglier than in others, and than at other times) The swiftness of the Pulse argues an Enemy in the Blood, or an Humour of an Heterogenious quality to it, that the Heart, as the Blood passeth through it, tasts and feels; and therefore lets it out as soon as ever it is in, and being out by Fuga Vacui, dilating it self, draws in more, and so sends it swiftly about the whole Body; if there be an high Heterogeneity the Heart expels it the Blood by the Pores and Habit of the body, or some particular part, if the Heart is strongest, and there be Principles of Fermentation in the humor so qua∣lified: now if with this swiftness there is strength of the Pulse, it argues Nature is strong, and the Spirits are not extinct; if with this swiftness the Pulse is faint and weak, the Spirits are sunk, and there is feebleness and fainting; for in Syncope and Deliquiums scarce any Pulse is found, or very little and small.

Urines are looked upon by the Vulgar, as the greatest Prophetical matter about the Body of Man; how familiar is it, and as ridiculous and absurd as familiar, to carry waters to Physicians, to know parties distem∣pers, not telling a word of their Symptoms to the Physician; judging him filly and unlearned in all other things, that cannot tell all their Ails by their Water? and this they do frequently, not intending to take Phy∣sick, but to bestow a Groat to know what their Disease is, (which they understand as much as Geese) and how and when they may recover, and whether they shall live or die by their Water; the which, if a Physician knows all the Symptoms about the sick, and his Constitution, and could see into his Body, he could not oftentimes truly determine of: in dy∣ing people frequently the Water grows better, and in well people it will change strangely, be sometimes paler, sometimes redder; sometimes thicker, sometimes thinner: the Nights Water is oft unlike to the Dayes; and some well persons make thick crude Water, and in others, when it is cold, it is thick and sedementary like the sick; the very food we eat, and liquor we drink, alter our Urine. I have read of a Fruit in the new World, a kind to Coecus Baphicus, that when our Countrey-men ate of it, it so coloured their Urine, that they thought they had pissed blood, and were afraid to eat any more: so I have heard of other things, some that use to drink much Wine, piss the same for smell and colour.

Furthermore, when the Urine passeth only by and through a few parts, I see not how it should shew the Constitution of all parts; it doth shew chiefly distempers of the Kidneys and Bladder, but that being the Sink

and Channel, Nature strives to wash off, and throw much filth that way by the Kidneys and Bladder, and Urine, as Water is good to wash off and make Faeculency and Sordity swim away; that is some reason therefore, that both in Cronical and Critical distempers, thick muddy sedementary Urine is good, when the Disease is breaking away, especi∣ally, if before the Urine was clear and limpid, and as if it was strained from all foul matter.

Indeed I have often, to satisfie people, guessed at their Distempers by their Urines, and one may often please them; if it was an high red Water, I judged a Feaverish temper, and then I guessed that they had Head-ach, Back-pains, Thirst, want of Appetite, Heat, want of Rest, Faintness, one day worse than another, &c. with variation; if the Urine was pale and thin, I guessed at Obstructions, that it was strain∣ed; and in Obstructions usually are these symptoms, Windiness, pain at Stomach, and stoppage, and loading there with inappetence and Bra∣dupepsia, or ill digestion; short-windedness, Aches in Knees and Shoul∣ders; and by fits in the Head, paleness of Countenance, dulness to Action and Weariness, heaviness of the Mind, &c. but in Men and Women is great variation; indeed we shall rarely find two exactly alike in all things; but these things thus conjectured, have often pleased; Populus qui vult decipi decipiatur, That people that will be deceived, let them be deceived. Some will undertake to tell them, whether it is a Mans or Womans Water, their Disease, and whether they will die or live.

Indeed in Hair-pissing, VVorm-pissing, (which Rondeletius saith, He would not believe, till he had once seen them) Stones, Gravel, Blood, yellow Urine, mucus or pus and such like; somewhat is shewen of the very thing that causeth the disease, but how it is seated in the Body, in what degree, and in what part, we are often to seek notwithstand∣ing.

Hippocrates his Aphorisms of Prognosticks were pretty good, so much as he wrote thereof, and founded upon what he had experienced; yet because we meet with such variety, we must not expect them to hold good (as to the plurality of them) in each other person that they con∣cern; tis well if in one in three they hold good; and some of them will rarely be found true, because Hippocrates writ them from the Observa∣tion of some one singular case we shall seldom see again, or especially to terminate so.

We will here write a few Prognostick Signs, that the Reader in read∣ing other books may not be deceived in his understanding, or expect more then he shall find.

APHORISMS.

I. Every Disease how dangerous and truculent soever, is not in all and at all times Mortal; nor is any Disease so slight and trivial, but at sometimes in some it may lead to death.

II. Rarely in any one sick person shall we find all Signs Mortal, ex∣cept nigh death; nor rarely in any considerable sickness shall we finde all signs of health; but we judge from the major number, and most con∣siderable ones.

III. That Disease that is slight and small at first, may be mortal at last, for that that in a remiss degree causeth sickness, in an extream may cause death, a minimis maxima, from the least beginnings are often great events; but we are in all cases to be sparing in Praediction for Life or Death, for that is only in the fore-knowledge of God.

IV. Some sicken one day and die the next; some have many Crises, and do hold out divers years; and some after a tedious sickness die, o∣thers live; if we would praedict herein, the chief thing is, to tell whe∣ther any of the principal Bowels are wasted, changed or corrupted, in all this while.

V. All intermitting distempers (quoad intermissionem) are safer than confirmed and continued, because these shew Wind or Water, or some Fluxible matter, and that the parenchyma of no part, or mass of blood is much affected; and also in the Intervals, Nature gets strength and relief, and the greater they be, the more. Furthermore it shews, that there are some Seeds in the Blood and Humors, that grow to maturity in such a time, and trasmute so much matter; and then the spirits of a∣nother nature to it, fight with it, raise a fermentation, and throw it off; and then Nature is quiet, till the remaining Seeds grow to maturity, and have infected as much more matter.

VI. Nature doth not observe that order or method of proceeding in Crises, as hath most generally been thought: but to some a Crisis is the 1st, to some the second, to others the third, fourth, fifth or sixth day; and then, three, or four, or five, or six dayes after: nor do most that die, die in a fit, but for the most part after divers fits, which do not come at set times, nor are just of an equality, and of one manner; the sick die in calmness and setledness of mind, and as the Vulgar observe, do of∣ten lighten before death: And that is a bad sign, when the sick shall say, They are well, and feel no pain or ail, suddenly, and on no apparent cause, that were very sick & weak a little before. Indeed we see Feavers observe Crises or Paroxismes, and therefore call them intermitting Fea∣••ers

and Agues; and if there be any set fits or Crises in Fevers, they are of Nature to the ••ormer, though less apparant, which I think they call continual Tertians, Quartans, or Quotidians, and some have axacer∣bations every seventh day, else I cannot find it verity any more than by accident, that they should have Crises on the third, seventh, eleventh and one and twentieth days of Acute Diseases, or in one of these: for the Crises are onely from the alteration of the Planets governing the Disease, and Moon, and those happen not so, or at any set times; there∣fore some People twice in twenty four hours, grow extream sick like to to die, and have perhaps no more Critical fits of five or six days af∣ter.

VII. In all Diseases observe what was wonted to the Sick in health, those things are not so bad in sickness: every Disease so far as it differs from Nature, the worse; any thing that wont not to be in health is bad, or if it be in either extreme.

VIII. If those things that should refresh, as sleep, ease, nourish∣ment, &c. make the worse after them, 'tis bad; and joyned with other ill Symptoms may give suspicion of death.

IX. There is no Disease but one time or another, in one or other, is cureable; and there is no Disease so slight and momentless, but in some or other, at one time or other, it is incureable: yet though from Pra∣ctices of Physick we reckon of onely so many and just such Diseases, yet there are many grand Alterations, Transmutations, Corruptions, Enfissures, Animification, Petrification, Apostemation, Adhaesion and Absumption of Parts and Bowels, that are commonliest in the begin∣ning and lowest degree incureable:

1. They are hard to be known by signs, and then fit Medicines are not prescribed.

2. The Medicines taken, come not nigh those parts.

3. The Medicines are not long enough, or largely enough taken, though very proper.

X. All Diseases of Malignity, wherein there is a separation of the infected matter in the Blood, from the Blood, if that recoils and sinks into the Blood again, it sheweth death, and rarely otherwise, if the matter have an high Heterogeneity to the quality of our Spirits consti∣tuting our Vitality; therefore few that have the Plague-Sores or Car∣buncles that go in and fall flat, or in the Pox, but they die; but in Flea-Spots, Red Gum, Spots of Children, Ring-Worms, Tetters, Impeti∣go, &c. because the matter is not so contrary to our Blood and Humours; if it fall back, or sink into the Blood, it kills not commonly: Yet Phy∣sicians have gone on hugely blinded in these things; for whatsoever

matter by Feaver and Fermentation is cast forth of the Blood by the Skin and Habitum Corpois, if it lie outwardly a few days, and the Par∣ty sweat and be hot, the Spirits of that Humour that contain the quali∣ty inimical to our nature, fly forth and exhale; and then if the insipid and mild Blood or Humour be soaked up again, it doth no harm; for Na∣ture finding it purged of those high Antipathetick Spirits, receives it as a similar matter: Every thing, yea, Inanimate things, apply to, and draw to them things not agreeing in figure but quality, and things of contrary qualified Spirits put off and withdraw from one another: and lest any should think this opinional onely, (as most received Princi∣ples are) we have related many sound Experiments and Observations in our Book called Physiology, Jatrosophy and Pneumatography, which none denying, all must confess,

Silentia non negat.

XI. In every Disease, Acute or Cronical, if a Dyspnaea or Asthma supervene, it is an Evil Sign; because we live by breathing, and be∣cause the Heart, the Fountain of Life, wants fanning and blowing up, to keep the natural fire of our Bodies from dying or going out.

XII. In all sicknesses, though there be no pains, no apparant ill sym∣ptoms, and though all the Bowels seem firm, and the Party is pretty strong, yet if the Heart, the Fountain of Life, sink, and faint, and lan∣guish, without intermissions, and the Spirits are depressed, be not too secure; for the evil qualities of the malevolent Planets, raise the sick∣ness, and destroy our Life in a Confused Disease, without any known Cause.

XIII. In all Diseases wherein Deliriums, Fluxes of Blood, Vomit∣ing, Loosness, Singultus, or great Appetite, do supervene, sometimes Death, sometimes Recovery suddenly terminates and ends that Dis∣ease; yet there is probability why Fluxes in some may cure, and lead to Death in others: for the same Signs and Accidents are not likely to signifie so bad in some Cases and Constitutions, as in others.

XIV. If any one is inwardly afflicted, and seemingly in Noble Parts, and afterward he is outwardly afflicted, and in the Extremities or Superficies, usually it is looked upon as a good sign, and so indeed it is, unless it be an Expatiation of the Morbifick Matter, and not a Translation; for if withal the Inward and Nobler Parts are as much afflicted as before, when the Superficies and Extremities of the Body were not swoln, it is an Argument of Death, and weakness of Nature to repel.

XV. In prognosticating concerning any outward Humour, Abscess, or Flegm, we must consider whether is most in fault, the part affected, that being naturally or casually weakened, cannot repel; or being sti∣mulated, doth violently draw; or the foulness and fulness of the Body, that sends Matter and Humours to a part weaker than others: if the fault lies principally in a remote part that cannot repel, or else attracts, commonly it is not so bad as when the Blood is loaded with faeculent Humours, and doth there on heaps disgorge them, and makes it its Channel, thither to send its off-purgings; yet when both are together, the worse: therefore swelling of the Legs after Agues are often of troublesome consequence.

XVI. In all Diseases the more the Spittle, Urine, Excrements and Sweat break forth in quantity or manner, contrary to Nature, and what those people used to have in health, so much the worse; and the more Winde, Flegm, and Water we see in the sick, the worse, because they shew defect in the Concoction, Heat, and free passage in the Bowels and Body.

XVII. In all Diseases, where there are signs of no Bowel to be al∣tered, or wasted, or corrupted, and that the mass of Blood is not affect∣ed, there is great hope of cure, and that by vomiting, purging and open∣ing: for Diseases that come from corruption of the Food, putrefaction of Humours, and Obstructions in the first ways, lie liable to have their Cause easily removed, and then the Effects cease: Tolle Causam, & cessat Effectus. It is a great piece of Art to distinguish inter similia; be∣twixt unlikes every stupid man may discern: Windiness, gripings, inter∣mitting pains, vomiting, loosness, unsavory belchings, breaking winde downwards, pursiness, clogging and short windedness, the colour, smell, and consistence of things cast out, and what is retained, shew Diseases in the first Ways, or Stomach, small Guts and great Ones, or Urinary passage.

XVIII. Where in a sick Person we finde many Symptoms, some seeming to shew a Disease in one Part, some in another, some Sym∣ptoms of long lasting, others of a sudden termination of the Disease; we must judge from the most and strongest, what and where the Disease is, and how and when it will cease; also those Symptoms that last longest, and without intermission, and that came first, are most significant.

XIX. Most Diseases that come from an outward, procatarctick and known Cause, commonly are most void of Danger, and sometimes by forbearing what they knew gave occasion to the rise of the Disease, are cured by Nature: In others, the knowing of what caused a Disease,

gives good grounds for the appropriation of Medicines to cure it: As the Vulgar use to say, A Disease well known, is half cured.

XX. We are to consider the nature of the Bowels: for a Humour in such a part familiar thereto, is not so dangerous as in another part; witness Flegm in the Lungs, Winde in the Intestines: Stones, Iron, Bones, hard Things, Bullets, &c. in the Stomach, being things swal∣lowed, and accustomed to the Stomach, are not so dangerous as in other Parts not accustomed thereto, and not having a capacity for, and ways to avoid, and the faculty to digest them; in the Brain and Heart, be∣cause they are the Nobler Parts and Seats of the Heat, Spirits, Motion and Sensation in us, those Humours that both for quantity and quality may not hurt in other parts, may in these kill; and in all Diseases of the Bowels, Blood, or Humours, we are chiefly to consider whether the quan∣tity or quality most offend; for accordingly we must presage and metho∣dize our Cure.

These things are good for a Physician to know, and do hold true for the most part: but it is very frequent that we finde those that seeming∣ly will not dye, to dye; and divers that seem by all Symptoms likely to dye, recover; yea, and some that are thought departing, and have their passing Bell rung, recover: thence is the Vulgar Proverb, So long as life, there is hope.

We will here give the Reader one Example, whereby he may judge of others, and of the Cause and Current of many Diseases, after this manner; but the Stars shew more in Acute than Cronical Distem∣pers.

A Kinsman of mine, one Mr. Norton, a Minister of a Neighbour Town called Barton, falling sick about the beginning of August 1662, died August 15. in the morning, I drew a Scheam of his sickness, but had not the time of his Decumbiture, but found his sickness corre∣spond exactly with the Scheam, according to the common Rules of A∣strology: Cancer was upon the Cusp of the sixth House, the House of Sickness, a Sign that governs the Brest, and is Watery; and he was chiefly afflicted in his Brest, and much troubled with moisture and winde, and vomited: the Moon Lady of the Sixth being weak, and afflicted by Mars, made him troubled with Choler; Mercury was his Significator, Lord of the Third, being a Kisman, he was Retrogade in the sixth House, and nigh Combustion, going to it in his Retrograde Motion; that ar∣gued him very weak, faint, and oppressed with heat, and so he was, yet not clearly a Feaver, as divers have; his Urine moderately high, he was given to fighting; when Mercury came to Cazimi with the Sun,

he died not, but when the Moon, Lady of the House of Sickness, came to a perfect Quartile Aspect with Mars, Lord of the House of Death, then died that Good Man: The night before he died, the Moon applied to a Sextile with Jupiter, and Trine with Mercury, and then he had Re∣freshment, and they were in hopes of his Recovery; but leaving those Aspects, she drew to an Aspect of Enmity with Mars, Lord of the Eighth, and then he suddenly changed. There were several Signs of his death; Mercury his Significator, in the sixth House, Retrograde, un∣der Combustion; Mars Lord of the Eighth House, and Saturn there∣in, and the Moon weak; Cancer upon the Sixth, being a moveable Sign, and Mars afflicting the Moon: There were some Tokens of the Jaun∣dice sometimes, and he vomited Cholerick matter, and waterish; and though he took a vomit, it still lay at his Chest.

6. Let us take notice of the Judicatations and Cure, both for Me∣thod and Medicine, that the Ancients and Neotericks that follow them have set down: In Cacochymy, we must alter; in Phlethory, purge, and bleed, and sweat; in Cold, we must heat; and in Heat, cool; we must moisten the Dry, and dry the Moist: These are approved Philosophi∣cal Rules, and are certainly true and good, quoad modum & gradum: Consideratis considerandis.

In the cure of all Diseases, we shall chiefly meet with two differen∣ces, 1. Diseases of Quality, 2. of Quantity.

Diseases of Quality are cured with, 1. Antidotes, 2. Specificals.

Diseases of Quantity are cured with Vomiting, Purging, Bleeding, Sweating, and Diureticals; wherein are introduced Driers, Moistners, Heaters, Coolers, Openers and Stypticks.

First. Concerning the cure of Diseases of Quality, these things are most considerable; That every peculiar quality must be opposed by a peculiar quality opposite to it: in our Bodies, in one or other, at one time or other, are most, if not all the qualities that are in the Earth, in Animals, Plants and Minerals; and we finde such a Plant agrees with scarce any man, and another agrees with this man, and not that; it is because in the first Plant was a qualified Spirit Heterogenious to the common Nature of Mankind; in the second a quality there was He∣terogenious onely to the peculiar qualification of the Humours in some Bodies: those that are used to take Poysons, take them harmlesly, be∣cause their Blood is by the frequent use of those things changed into their nature, and so not being contraries do not fight: One thing is an Anti∣dote for the Plague, because in it the Spirits are of an heterogenious and adverse quality to the quality that ferments our Blood; another thing

is an Antidote for the Pox, and kills the the venom or quality thereof, that is not so peculiarly opposite to the Pestilence; another killeth the quality of the Blood and Juyces in the French Pox, that hath no adverse Spirit to the Small Pox: One thing is good in a malignant Pleurisie, Angina, or Peripneumonia, that doth no good in ordinary Quinzies or Pleurisies: Riverius did well observe that bleeding People of a malig∣nant Disease, in one City all died; in another, where the Disease seem∣ed the same, all lived that were let blood: See Riverius his Accompt of Malignant and Pestilent Diseases, their Causes from the Stars, in Capite de Febre Pestilenti.

What is the Reason in things Inanimate one kills and deads another, one draws one to it, and expels or draws back from another? is it not the adverse and inimical qualities in them? They that please to search our Physiology of Qualities, Sympathies and Antipathies, may finde ma∣ny Examples and large Experiences thereof: So that it is a weakness in those that know not Nature or its variety, to conjecture such Effects come about from the form or figure of things, and correspodent pores in things that receive the Attoms of such a figure.

We read of two Thebane Princes, Eteocles and Polynices, two Brothers, who bore one another a deadly hatred in their Life-time, and fighting a Duel they killed one another; and according to the manner of the Gre∣cians, were to be burnt to Ashes, to keep their Ashes Monumentally in a Pot, and so never bury them in the ground as we do; their Bodies be∣ing both laid in one fire together, the flame divided, and went up in two tops, so that their dead and senceless Bodies seemed discontented to lie together, who in life had so hated one another.

Without doubt many acute, malign, and confused sicknesses, would be best, easiliest and certainliest cured by Plants of that Planet that are antipathetical to the Planet that is found to cause the Disease; also by Sympathy, that way Plants may cure; as, take an Herb of Venus to cure a Disease caused by Mars.

I wish Physicians would take notice how many ordinary illiterate People cure Diseases frequently with one Trifle or small Simple, when they with their Methods and many Compositions, Intrinsicks and Ex∣trinsicks, fail to do it: often they give but one Medicine or two, the vir∣tue of it, and that a Simple for the most part; witness the cure of ma∣ny Gripings, Pains and Stitches, which they cure commonly and pre∣sently with Acorns, or Stich-Holly, or Powder of refined Rosin; Jaun∣dice they cure easily and oft with Specificals, as, Lice, Saffron, or Turnerick, Earth-Worms, or Chelidone-Roots: Dropsies they cure without such Methods and several Intentions without compositions, and

multiplication of them, with Horse-Radish-Roots, Eldern or Dane∣wort, Flower-de-luce-Roots, or Guaiacum: Agues they cure easilier and speedilier with Camphir hung about their Necks, than with all the Methods and Compositions Physicians use commonly: So with de∣coction of Five-leav'd-Grass, or decoction of Herbigrass, Feaverfuge, and Centuary, or any one of them, do the Vulgar, thrice given be∣fore their fits, oft drive away Agues; or with Yarrow, Plantain and Net∣tles bruised, and laid to their Wrists, or Garlick and Gunpowder, be∣cause these are Specificals. Almost in all Diseases of quantity, is a pecu∣liar nature and qualification of the morbid Humour: What variety is there in the Method of Physicians? and how in one Distemper let se∣ven or eight unknown to one another, be set to prescribe, and they will variously direct, not onely for Medicines but Method; one will think purging requisite, another not; he may rather approve of vomiting; this may be against it, and hold bleeding most requisite; another is a∣gainst all evacuation, and holds onely alteration good: another he is for Astrological Cure, and sees what Planet gave the distemper, and uses an Herb of an Enemy Planet to cure by Antipathy, or of an Ami∣cal Planet to cure by Sympathy; yet we may find some Herbs under the dominion of such a Planet, very improper; but a wise Physician will take those that are proper for the Disease, sua Natura: One or two Specificals that sure and tried Experience manifest, do more than large Compositions hodge-podge, and mish-mash, and Chaos's of Simples.

I wonder, not onely the common People, but Physicians, and in other respects wise ones, that they should idolize Mithridate, Venice Trea∣cle, and Mathiolus his Antidote, &c. large Miscelanies of all together, that were intended to be good for every thing, and special for no∣thing.

I ask whether Compositions have Virtues that none of the Simples have? If they receive their Virtue from the Simples, then he that knows the nature of the Simples, may best judge the force, and nature, and dose of the Composition. I ask whether every Simple doth not retain its virtue and force? if not, why were they put in? if they do, then are there contradictions, to insist onely on Mithridate, by which all others may be judged after that manner. If any give it for the Head, it must be because some of the Simples, or most, are good therefore, and thence the composition receives its virtue; Fennel Seed, Oil of Nut∣megs, and Castorium are appropriated thereto, & what are these to forty other things improper, in a dram of Mithridate? very few, if any grains of these are therein, and were they not the stronger given alone in due quantity?

Beside if we intend to help a stupid distemper of the Brain by Mithri∣date, because in it are Peppers, Staechas, Castorium, Fennel Seeds, Ol. Nucistae, &c. do we not do more hurt by the Opium that is in Mithri∣date? What Disease may not some of the Simples be proper for? and what Disease is the whole Compound fit for? be not Agarick, Opopa∣nax, Ornis and Asarabacca-Roots purging? Hypochystis, Acatia, red Rose Leaves, Frankinsence and Storax binding? Turpentine, Cassia Lignea, Scordium, Fennel Seeds, Acorus, Saint Johns Wort, Valeri∣an, are somewhat opening; and Cinamon, Spicknard, and Celtica, Gum Arabick, red Rose Leaves, Opium, Acatia, Hypocistis, &c. stop up and bind, hinder all Fluxes, and stop and indurate the Humours; some are violently hot, as the sorts of Peppers, Acorus, Myrth, Saf∣fron, Ginger, and Mustard Seed, Castorium, Cardamoms, Cubebs, Opopanax, &c. and Opium withstands them all; so that if they are gi∣ven in a cold Disease, because most are hot, Opium adds to the Disease; if an hot Disease, because Opium stops motion the producer of heat, the other will inflame; so that it can be given no way to do good, but ano∣ther way it may do harm: some things are proper in any Disease, and some improper in any Disease: in Contraries must needs be contradicti∣on: besides, some are proper for one part, some for another, so that the Composition is peculiar to none: Some are Arthritical, as Costus, Fennel Seeds, Castor, Ginger, Staechas, Acorus; some Pectoral, as Styrax, Gum Arabick, Saffron, Myrrh, and red Rose Leaves; some Hysterical, as Galbanum, Opopanax, Sagapen, Opium and Castori∣um; some are Hepatical, as Gentian, Asarabacca, Orris and Cassia Lignea; some are breaking Wind, or Carminative, as Cubebs, Car∣damoms, Peppers, Castorium, Acorus, Anise and Fennel Seed, &c. and Opium contradicts all; for that, besides other things, makes the Me∣dicine unfit in Windy Distempers. This clearly confutes those that make one Medicine to be proper for all Diseases, when each quality doth only oppose its contrary.

I ask whether one ounce of Castor, or of Galbanum, or of Valerian Roots, given alone, would not do more, then to mix either of them with four times so much of that that is improper, and then give but one ounce for a dose?

I know divers may flie to that false Asylum or refuge, Experience in this case touching Mithridate: I have observed it, and nothing is done by it, but such as in all likelyhood Nature would have effected, or else it makes no mutation at all commonly, or people grow worse: Tradition is the only plea, not experience; for experience, not phantastically and conceitedly taken, will not vindicate it; but abundance of Composi∣tions

have we generally received in several Dispensatories, only messes of altogether; and how rediculously are they composed and multiply∣ed? We should read to judge, not to learn of Tradition in such cases, when we think our selves fit to practise; for Tradition doth many times consent only in dissenting; he that only reads, and remembers what he hath read, to go by, and to justifie his practice, is not fit to be a Phy∣sician; but he that can demonstrate all his proceedings upon grounds and accounts of his own; for what he remembers he hath read, is ano∣ther mans wit, none of his; and he shall hardly find three Patients in ten that he can tell how to compare to Practical Chapters of Physick touching Diseases; and if he hath no ground of his own to regulate Au∣thors, he may go to a wrong Chapter, as well as a right. I have used to charge Compositions well with the Specificals I trusted to, and to have a great care they were in their full force and virtue; for other things that are but sweetners and Vehicles, it is no great matter what virtue they have: I have chiefly trusted to Simples commended by Ger∣rards and other Herbals, for they were experienced good in such Di∣stempers they are praised; also I drew out all the choice Remedies for Simples I could find in those Authors I had, and such I did affect to use for Compositions: he that knoweth good Simples, may make good Com∣positions. Yet even in Diseases of Contagion and epidemical, we must take away Impediments, else our Alexipharmicalls will not take place. In some vomiting is good to clear the Stomach, which may hinder our Cure; so the foulness, stoppages, and putrified Matter in the small or great Guts, must be took away by Lenitives in Malignant Diseases, else such Impediments will hinder the taking place of other things; So it is apparent in Chyrurgery, that the Chyrurgions Office is only to take a∣way Natures Impediments; he cannot heal, Nature doth that: the Similar and Homogenious parts in Ulcers and Wounds desire to unite, were the Impediments took away, as is Foulness, Sanies, Apostema∣tion, Sarcosis or Excrescent Flesh, Pain, Swelling, Heat, Inflama∣tion, and Afflux of Humours. There are some Medicines indeed glew∣ing and glutinative, but these cannot heal, but draw together the Lips of Wounds, and so united parts grow together; yet also they glutinate and draw up Orifices of corrupted sores, and so the bottom being foul, a worse is made, and an hollow Ulcer; so that nothing properly can be termed an Healer, only they all do their Office, some one way, some another, to take away Natures Impediments: all the best Medicines in the world shall not cure some Ulcers, especially, not till such a time, and then perhaps a trivial thing, or Nature on her own accord will do it; for if we strive when Nature is not disposed, in all Diseases

we do nothing, Nature alone will do more: the Stars are a principal cause; for if any one be wounded or bruised at such or such a time, he will not be healed of a long time, and till that time come all our Arts and Remedies never so choice shall not avail; and when the time is come, an old Womans Plaister, or some petty thing chances to cure it. In some tumors no suppurating Plaister or Oyntment will make them ripen that are not naturally, specially at that time, disposed to ripen and suppurate; and in others, no discussing or dissolving Topicalls will hin∣der them from ripening; so that if we chance not to light of the right time, and to assist Nature in that way she is disposed and inclined; yet in many tumors, specially if we wait, in some longer, in some a shorter time, Discussion is made by Discutients, and Suppuration by Matura∣ters; because Nature was thereto suaptè, inclined or disposed, or else did stand neuter; and so by outward force, as by a weight put into Scales that were even, the Ballance was turned.

In Exanthemata and most Eruptions & Tumors, the proper way next to sweating is, to use Topicalls, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to open the Pores, and let out the evil Quality or Heterogenious Spirit of the Diseased Matter, specially in malign Pustules and Tumors; for the malign Quality be∣ing evaporated by insensible Transpiration, the Mass left is insipid and void of Heterogeneity, and so is sucked up again by the Veins, and recei∣ved by the Blood; for inimicalls love not to be joyned together.

I have observed in the use of Dialthea Oyntment, Oyl of Lillies, of sweet Almonds, and some like hereto, that swellings anointed here∣with, make their dimensions and extensions the larger, specially if we do anoint farther then the swelling reaches, and before the matter is fixed, while it is fluxible and thin,; for though these Diaphoreticalls and Emollients are very proper to let out the fiery sharp or Inimical Spirits of the humour that caused the Blood to separate it, and throw it off upon a part weakest, and that could not repel, and nighest; yet they loosen the subjected flesh, and make the capacity larger for the humor to swim in, and the skin to be distended; yet we must not look any thing should happen alike in all; we are sure the Medicines have al∣wayes such virtues, and connatural operations; but the difference is in the Body, and there is agreement only as to disagreement; yet we may properly say, (denominatio sumitur a majori) that such is the ordinary course of Nature, that happens most frequently amongst so many vari∣eties and diversities.

Reader, what ever I deliver, that I do not prefix or annex to it, I think, I think, It is probable, or the like, thou mayest take for a sure

and sound Truth; for I have not given my self to believe Tradition or any Opinions of men, but have judged them, and brought them to the Bar of sure Experience; and where I could not find two or three good and infallible witnesses in Nature for them, I rejected them, especial∣ly if the course of Nature in other things did not harmonize and hold therewith.

I do not desire any man should believe any thing because I believe it; let him believe the Experiences, Examples and Histories that men have in divers Ages and Countreys consentaneously writ; no projects of their own Brain, nor Imaginations; for that hath spoiled all Learning every where, because men will not contemplate the works of GOD, and know all the Secrets and Varieties in the wonderful course of Na∣ture, the real effects of a GOD. How would men agree in all Points of Religion, and of Opinion concerning GOD, and how He is to be worshipped, what He is, and wherefore He made this World, and the Office of Man, did they truely and really (void of all fond Concepti∣ons and Imaginations) adhere to the course of Nature, and search her? Doubtless God did not give a Rational Faculty to Man, to deceive and entrap him; and we see what one Eye apprehends black or white, ano∣ther doth; and what one Pallate tastes sweet, another doth; and what one Ear hears sound shrill or loud, another doth; and what one Nose smells unsavory, another doth; and what one Hand touches hard or soft, the Hand of another feels it so; I mean purely according to Nature: Then let us conclude these things are all true, and really so, that the u∣niversal Nature of Man consents to own and approve of; and that o∣ther things are questionable, and must be brought to the Bar of sure Ex∣perience, to be tried: for GOD gave us not our Senses, Hearing, See∣ing, Smelling, Feeling, and Tasting, to deceive, and entrap, and con∣found us: All mankind might be satisfied in one Religion, as well as in unanimity in Philosophy, were things cleared, that one mans Eye might see them as well as another; no man surely would deny Experi∣ence, that he could both see, hear, feel, taste, or smell himself: So the Doctrine of Spirits is writ by the experience of many men; and did not the self-same things happen in our Age and Countrey, we might distrust Tradition: When we hear men say they saw such things them∣selves, and they were addicted to no fond belief, and in all other things staid and prudent, we may have reason to believe them.

2. Concerning the cure of Diseases of Quantity, we might say some∣what, whereof hath partly been spoken before; and touching Vomit∣ing, Purging, Bleeding, Sweating, and Ureticks, we have spoke in our Book of Nosology, in our Physiology and Jatrosophy, whither we refer

the Reader: yet because we did not there describe the Humours to be purged, and their diversity and nature, so that the Reader might sin∣cerely and throughly apprehend the Truth of those four Humours, Flegm, Choler, Water and Melancholy, we shall discourse a little thereof here.

I do allow, with the Ancients and Neotericks, that the Humours of the Body may be called properly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Flegm, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Choler, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Water, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, black, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Choler, Melancholy, or black Choler: But that the Reader may know the truth, we shall give these Exceptions:

First, That the Names are onely Figments and Phancies of Men.

Secondly, That Nature observes no Method or Order herein, as, that that Humour that is not Flegm, must be Melancholy; or that that is not truely Melancholy, according to Physicians Description thereof, must be Water; and that Humour that cor∣responds not with either of these, according to Ancient Rules and Authorities, must be Choler: There is no such thing in Nature. As for Example: Melancholy by its Name signifies black Choler; by their Attributes it must be black, and a kind of Choler, it must be fluid and thin; by the taste, say they, tart; by nature of mutation, Scirrhous, and apt to grow faecu∣lent: I answer, We may finde an Humour that is black, and very bitter; in the one it accords with Melancholy, in the o∣ther with Choler; what then shall we call it? Another Hu∣mour is found black, thin like Water, not coagulative; what shall we call this? also sweet in taste, so that the taste agrees with Flegm, the consistence with Water, the colour with Melan∣choly. So in the generality.

Thirdly, Why should we give Names to Humours, and those naturally to be so qualified, when we finde not so in the course of Nature, not as a Rule, onely as a Contingent and Accident? For suppose any Physician should open a Mans Head, or other Part, and finde therein the cause of his Death to be a gellied Water, black, stinking, and insipid; must we therefore write of all mankinde, there is an Humour in all Bodies which we thus call, which is gellied, black, stinking and insipid, when we may ne∣ver find exactly the same again? For in another that is diffected, we may find the blackness of an humour, but not the absence of taste; or the gelliedness of an humour, and not the blackness; or the stinking of an humour, and not the gelliedness: and so it is as purely accidental

that we meet with Flegm, Choler, Water and Melancholy in the Bow∣els, especially Choler and Melancholy, just as they describe: Water in the bellies of Hydropicks agrees the most together, and in all may pro∣perly be called Water; yet in some it is thicker, in others thinner; in some clear, in others yellow, in others blackish; in some stinking, in others sweet, in some bloody; so that it is hard to say whether it is waterish Blood, or bloody Water: and in other parts of the Body, Wa∣ter (if it be good to use such a general name to express our selves) differs more, so that it is hard to say whether it be waterish Choler, or a chole∣rick Water; or a waterish Flegm, or a flegmatick Water; or a water∣ish Melancholy, or melancholy Water: They that intend to be sais∣fied in Truth alone, and to acquiesce therein, had best build their Faith on sure Foundations, and read Observations, Anatomies and Diffecti∣ons, and consider all from what they can experience, or what many others have experienced, not conjectured.

I think it the best way to teach any, to let them read onely Observa∣tions, and Experiences, and Similitudes, and therefrom, with their own consideration, and comparing one thing with another, make general Rules and Tenents in Philosophy. What man can imagine (that did ne∣ver experience himself, or read, or hear it to have been experienced) that there is such variety in fire? that some fire will burn and not be seen; and some look like flame, and yet not burn; that some should be quenched with Oyl, and kindled with Water; that some should burn in the depth of the Earth, and in the Sea, and in Lakes; that Wood rub∣bed together should burn; that Fire should be procured from a Glass of Water set in the Sun, Toe laid betwixt, and many such things: It is not fit men should write of a thing, that know little thereof, onely conje∣cturally; for therein men lose their time and pains, and cannot assert any thing but from such a mans ita dixit, or ipse dixit, or so many men are of that minde, when by experience the thing might be put out of all dispute.