Enchiridion medicum: containing the causes, signs, and cures of all those diseases, that do chiefly affect the body of man: divided into three books. With alphabetical tables of such matters as are therein contained. Whereunto is added a treatise, De facultatibus medicamentorum compositorum, & dosibus. / By Robert Bayfield.

TO THE RIGHT WORSHIPFULL, And my much honoured Christian Friend, TOBIAS FRERE Esquire, Justice of Peace in Norfolk, and now a Member of the High and Honourable Court of PARLIAMENT.

R. B. Wisheth all Grace, Health, and Happinesse in this life, and eternal Bles∣sednesse in the life to come.

Right Worshipfull,

MAN, who is called of the Phylosopher 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the little world, being an Epitome or Map of the great Universe, although he be of the most beautiful form, and fairest shape, excelling all other living creatures upon earth; being styled of Hermes or Mercurius, A great miracle, a creature like the Creator. Of Pythagoras, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The measure of all things. Of Plato, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The wonder of wonders. Of

Theophrastus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The pat∣tern of the whole Universe. Finally, that Ancient Zoroaster, having long admired the singular workmanship shining in the frame of man, at length cryed out; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, O man, the glory of nature, even in her chiefest ruffe and pride, and her Master-piece, when she durst contend with heaven it self. The Divines call him Omnem creaturam, because he is in power (in a manner) all things; not for mat∣ter and substance, but by participation or re∣ception of the several species or kindes of things. Others call him the royal temple, but I am sure he is the image of God. For as in coine, the picture of Caesar, so in man the Image of God is apparently discerned. The Kingly Prophet David full of heavenly in∣spiration, * 1.1 desciphereth the dignity of man on this manner; Thou hast made him little lower then the Angels, Thou hast crowned him with Glory and Honour, and given him Dominion over the works of thy hands. Plato saith, (and Aristotle from him) that in the soule of man are three especial fa∣culties.

1. The first he calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The vegetative faculty, which of others is called Virtus naturalis, the natural vertue of increa∣sing; and the seat of this in man, he saith to

be the liver; the properties whereof are to nourish, and to beget, &c.

2. The second he calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The sensitive faculty, whose seat (he saith) is in the heart; and to which he ascribeth the vital vertue, and the motions of the sensitive ap∣petite.

3. The third he calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the reasonable faculty, whose seat (saith Galenus) is the head; and whose operations are to imagine, to remember, to understand, to judge, and to guide all voluntary motions. In the reasonable soule, is a lively resem∣blance of the ineffable Trinity, represented by the two principal faculties, the under∣standing, and the will; with the intellective memory. But alas, who can describe the es∣sence of the soule? Hippocrates calleth it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The inaspectable or invisible nature, which can no more be described by us; then our eye is able to see it self. For could the soul be discerned with the eye, or conceived by the mind, how would it ravish us, and lead us into an excessive love of it selfe.

This only is indivisible, and immaterial, this alone is incorporeal, immortal, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or immutable; and may be called the receptacle, promptuary, or storehouse of all the species or kinds of things, being a crea∣ted

substance, and wholly in every particu∣lar part of man. These are excellent com∣mendations, which man hath partly from his soule, the most excellent of all forms; and partly from his body, which is, as it were, the measure and exemplary pattern of all corpo∣real things; Also he is rightly indued with goodly gifts of nature, so that by him are wrought and invented marvellous things.

And as the natural influences of the high lights (moveable and fixed in the firma∣ment) be known unto mankind; even so be the vertues of every creature here in earth: as Beasts, Foul, Fish, Serpents, Trees, Plants, Fruits, Flowers, Herbs, Grasse, Gumme, Stone, and Mettal: There is nothing so se∣cret, hidden within the Minerals of the earth, or lurking so low under the flouds of the Sea, but by means and policy they are brought to use. Their Names, Qualities, and Natures, are known unto mankind; To this end, that he should serve his Creator in righteousnesse and holinesse all the dayes of his life, for these his gifts: Although, I say, man was thus gloriously created by the wise God of Nature, at the first, good and health∣ful; God communicating to him wisdom, and holinesse; and all the perfections of other creatures being summed up in him; and the rule, and dominion of all the works of God

delivered up into his hands; Though he were thus happy in his first estate, and should have continued so for ever, if he had conti∣nued in obedience: Yet by disobedience, eating the forbidden fruit (tempted thereun∣to by the old Serpent who envied his happi∣nesse) he brought a ruine upon both worlds; upon the great world calamities, &c. upon the little world, diseases and death. So that the whole life of man is full of misery, and there be more wayes of death, then there be means to preserve our life: for as the Poet saith,

Mille modis lethi miseros mors una fatigat.

Though there be but one way for all men to come into the world, yet there are a thou∣sand wayes for every man to go out. And so we find, some have perished with sudden death, as Ananias and Saphira; Some with gluttony, as Domitius A••fer; others with drunkennesse, as Attila King of the Hunnes; others by waters, as Marcus Marcellus; Some with hunger, as Cleanthes; others with thirst, as Thales Milesius; some were stifled with smoak, as Catulus; others died with a fall, as Nestorius; others with overwatchings, as M. Attilius; some with poyson, as Phocion; others choked with flies, as Pope Adrian; And Anacreon with a kernel of a Raisin;

others torne in pieces by wild beasts, as He∣raclius, Lucan, and Acteon by dogges; Hy∣politus, by wild horses; Licus the Emperour by Lyons; Ancaeus King of Samos, by Bores; and Hatto Bishop of Mentz, by Rats; And so some with joy, as Chylo the Lacedemonian; And Diagoras the Rhodian; who seeing his three sons crowned Champions in one day, he rejoyced so much, that he died for joy in the same place, more die with griefe; Quia spiritus tristis exiccat ossa; because a broken spirit drieth the bones; But most men die with sicknesses and diseases, Feavers, Fluxes, Gouts, Dropsies, Plagues, and 1000. more, they being so many, that neither Galenus nor Hippocrates, * 1.2 nor all the best Physicians in the world can number them, saith Bosquierus; the generations of men here on earth, being as Homer saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Like unto the leaves of the tree, whereof some do perish, and others spring in their places: They spring, they flourish, they waxe old, and soon wither away; Et tum quoque cum crescimus, vita decrescit, and our life then decreaseth, as our years increase.

Ut rosa manè viget, & serò vespere languet, Sic modo qui fuimus cras levis umbra sumus.

That is, in the Prophets phrase, we

bring our yeares to an end, as a tale that is told. So that for all the excellent commen∣dations, and singular vertues given to man, yet he doth decay, die, and return unto the dust, and become as though he had never been; Although he be never so honourable, yea, or poor, death doth make equality be∣tween them. Every mans course is appoin∣ted, they cannot prolong their time: not∣withstanding God hath ordained sundry means, by his ministers to help mankinde in time of sicknesse, to ease their paines, and heal their diseases; And I being a child of the common-wealth, am bound unto my Mother, that is, the Land in which I am borne, to pleasure it with any good gift, that it hath pleased God to bestow upon me: Not to this end, to instruct the lear∣ned, but to help young and greene Stu∣dents in Physick and Chyrurgery; That they may resort to this Enchiridion medi∣cum, which I do dedicate unto your Wor∣ship, as an argument of my good zeale and love that I beare unto you: Which bold attempt of mine, I hope your wis∣dome will pardon; for I do plainly con∣fesse, that I have not thought this Book of mine worthy to be perused by you, as well because of mine owne unabilty

to performe any thing that your Wor∣ship may like of, as also in respect of those manifold Graces wherewith the Lord hath filled you: by the vertue of which you could in a tongue farre more eloquent then this, discerne and know the secrets of Physick. Yet neverthe∣lesse, when I consider with my selfe that it was not the affectation of any popu∣lar praise, but an honest zeale to bene∣fit my countrey-men, which begat in me this desire to publish this Work, as likewise an earnest willingnesse which I have alwayes had to commend some piece of service unto your Worship: I say, these causes meeting together, did especially induce me with such a bold confidence, as it were, to rush into your presence, and to demand, without any shew of me∣rit, your Worships most favourable Pro∣tection, that this Book of mine (unable of it selfe) may runne under your Pa∣tronage. The Lord God (who hath made you a notable instrument to work the advancement of his glory, the fur∣therance and propagation of piety and good learning by your example) lengthen and protract your life beyond your fatal period, and give you a will to live, a

desire still to bear up that burthen, which the Countrey hath laid upon your shoul∣ders; and with these, all good successe in this world, and sempiternall happinesse in his most glorious Kingdom.

Your Worships most humble Servant, ROBERT BAYFIELD.

From my study in Norwich, Decemb. 11. 1654.

Notes

• * 1.1

  Psal. 8.
• * 1.2

  Bosq. de fi∣nibus b••no r••m d••r inal pag. 31. & 32.