THat which hath beene said in the precedent Chapter, concerning the opinion of Caesar Magatus, and Ludovicus Septalius, of the Cure of Wounds, puts mee in minde of that Oyntment which is commonly called the Wea­pon-Salve. For as the greene Wounds of the flesh, as is said in the precedent Chapter, are hea­led without much adoe, and without the fre­quent opening of the Wound, or applying many Salves, onely by the benefit of meere Nature; just so those Wounds, which are thought to bee Cured by the Weapon-salve, I think to bee cu­red by the help of Nature onely.

But since some others determine the contrary, let us in this place consider what is to be thought of this Weapon-Salve.

And first of all, wee will lay downe the seve­rall descriptions of this Weapon-Salve, and then the use of it; and then the things they use to pro­duce in its defence.

Most men attribute this Vnguent to Paracelsus, or affirme it certainly to be divulged by him.

The descrip­tion of Para­celsus. Paracelsus himself, Archidox: Magicae, lib. 1. giveth this description of it;

• Take Scull-Mosse, two Ounces,
• Mummy, halfe an ounce,
• Mans fat, two ounces,
• Mans blood, halfe an ounce,
• Linseed Oyle, two Drams,
• Oyle of Roses, and
• Bole Armoniack, of each one ounce.

Mixe them together and make an Oyntment: Into the which hee puts a Stick, dipp'd in the Blood of the wounded person, and dryed, and bindeth up the wound with a rowler dipt every day in the hot Vrine of the wounded person. For the annointing of the Weapon hee addes moreover;

• Honey, one ounce,
• Bulls fat, one dram.

Porta his de­scription of it, &c. Iohannes Baptista Porta, Mag: Nat: lib. 8. cap. 12. Writes thus of it; The Weapon-Salve which was long since given by Paracelsus to Maximi­lianus Caesar, and by him used, and made very chary of so long as hee lived, was communica­ted [Page 3] to mee, by a Nobleman of his Court. If the Weapon which hath wounded any one shall bee brought, or a Stick dipp'd in the same Blood; the affected person shall be Cured, although he be distant farre away:

• Take Mosse or Scurffe (that groweth thick, on a Mans scull left to the open ayre,) and
• Mans fat, of each two Ounces,
• Mummy, and
• Mans blood, of each halfe an ounce,
• Linseed Oyle,
• Turpentine, and
• Bole Armoniack, of each one ounce.

Let all these things bee brayed together in a Morter, and kept in a long and narrow pot. Dip the Weapon into the Vnguent, and there let it lye: Let the person hurt, in the morning cleanse his Wound with his owne water; and so bind it up, without any thing else put to it, and the wounded person shall bee cured without any paine.

Crollius himself also, The descrip­tion of Crol­lius. attributeth it to Para­celsus, and calleth it the Sympatheticall or Starry oyntment of Paracelsus, and describeth it thus:

Take Wild-Boares grease, and Beares grease, of each foure ounces.

The elder the Beasts are, the better is their Fat, and first let the Fat of eyther beast, boyle softly in Red Wine, over a gentle fire, for the space of halfe an houre; and then powre it out upon cold water, and let all the Fat that swims at top, bee gathered up with a spoone, and whatsoever [Page 2] [...] [Page 3] [...] [Page 4] sinkes to the bottome, let it be cast away.

Then take two A measure conteyning 18. Ounces. Sextarios of Earth-wormes, wash'd eyther in Wine or in Water, partch them in some Bakers oven, in a cover'd pot, yet take heed they burne not; and then let them bee bea­ten to powder.

• Take of this powder, —
• The dryed braines of a wilde Boare,
• Sweet red Saunders,
• Mummy, and
• Blood-stone, of each one Ounce:

Then take the Mosse of the scull of a Man, kill'd by some violent death, scraped off in the increase of the Moone shee being in a good house, as of Venus, if it may be, not of Mars or Saturne, in quantity about the weight of two Filberds: and of these broken mixt together with the Fat, let the Oyntment bee made according to Art, and kept safely in a close Glasse or gally-pot for your use.

If perchance in time this Oyntment should wax dry; it may bee made supple and moyst a­gaine with the foresaid Fat, or Virgin-honey. Let this oyntment bee made the Sunne being in Libra.

Concerning the Vse and Efficacie thereof, hee writeth thus. This Cure is done by the magne­tique attractive power of this Salve, caused by the Starres, which by the mediation of the ayre, is carried and adjoyned to the Wound, that so the Spirituall operation thereof may bee effe­cted.

It is caused I say, by a Starry and Elementary conjunction. For as the heate of the Sunne doth joyne it self with the Earth, so doth the Perficar [...]. Bal­some with the Wound; the Sunne departing the heate departs, so here likewise.

There bee then Three things, which by this Oyntment doe worke this wonderfull effect. First, Sympathy of Nature. Second, the influ­ence of the Celestiall bodies, perfecting its ope­ration by the Elements. Third, a Balsome which hath a power of healing, and is naturally given to every man.

By this Oyntment are all wounds healed, by whatsoever, weapon, blow, or throw soever, they are made, or unto what Sex soever they are in­flicted, (yet so, that neither one of the Nerves, or Arteries, or one of the principall Members bee hurt) so that the Weapon may bee had though the Patient, be many miles from us. And be­cause it is of a conglutinating, suppurating, and re­newing nature, it suffers not any hurtfull Symp­tome to grow, if it be rightly applyed.

First, The manner of applying it. let the Weapon with which the man is wounded, be annointed every day once if neces­sity require, and the wound be great; otherwise every second or third day, will serve. Let it bee kept in a cleane linnen cloath, in a warme place, not too hot least there accrue any hurt to the Pa­tient: and beware that the Weapon fall not downe, nor the winde blow on it in a cold place, for it will force the patient to madnesse.

Secondly, before you annoynt the Wound, [Page 6] consider whether the wound be made by a thrust or point-wise; which if it bee, then let the wea­pon be annoynted above, (and not below,) de­scending downe, otherwise it will hurt the pa­tient.

Thirdly, but if you cannot know, how deepe or in what manner the Weapon went into the flesh, you may annoynt it all, otherwise it suffi­ceth to annoynt the very place, with which the hurt was made.

Fourthly, it is needlesse to sow up the wound as Barber-Surgions doe; but onely to binde it up every day with a cleane cloath, dipp'd in the V­rine of the Patient.

Fiftly, that day wherein any one doth annoynt the Weapon, let him abstaine from Venery.

Sixtly, before the annoynting of the Weapon, let the blood of the wounded person be speedily stanched.

Seaventhly, in Fracturies or breaking of bones, you may adde some of the powder of great Wal­wort, or the rootes of black Hellebore, to the oynt­ment.

Having the Weapon with the which any one hath bin hurt, and desireth to know, whether the Patient will live or dye, you shall thus try it: If you sprinkle powder of red Saunders, and Blood­stone, upon the Weapon, warmed over a few coales, so as one may well hold his hand upon it, if it sweat drops of Blood the patient shall dye; if not, he shall escape.

But if you would know, whether your Patient [Page 7] bee temperate in his drink or other necessaries; it is known if there appeare spots of bloud in the weapon: if there be none, hee carryeth himselfe well.

And note also; first, if you get not the weapon or sword, yet any cut or violent hurt of the flesh out of which issueth bloud, may be cured by this Oyntment; if that a little Sallow sticke, dipp'd in the bloody cut; the bloud sticking on it bee­ing dryed (not at the heate of the Sunne or fire, but of it selfe) be put into the fore-sayd Oynt­ment, kept in a close boxe or glasse, and there left in it.

Secondly, if it be a great deepe wound, it may be cleansed every morning and bound up with a fresh cloth, without any other use of extrenuous Oyles, Ointments, or any such like; and so this wound is cured of it selfe, howsoever inflicted; a little sticke once dipp'd into the bloody wound or cut, and put in the Ointment in the Box, avai­leth to a full cure.

Thirdly, but so often as any new wound is to be cured; it requires also a new sticke.

Fourthly, but if the wound will not bleed, it must bee so long scarified with the little sticke till it bleed.

So also in curing the Tooth-ach, the Tooth that aketh is to be scarified with a pen-knife till it bleed, and then annoint the pen-knife, with this Oyntment, after the blood is dryed into it, and the paine will presently cease. If a Horse be pric­ked in the foot with a nayle, draw out the nayle [Page 8] and annoint it, and the horse foot will bee forth­with cured without suppuration.

After the same manner, may any creature that hath flesh and bones be cured.

Oswaldus Gabelchover in Practic. Germanic. des­cribeth it thus:

Take Bores grease, and Beares grease, of each a pound, they must be dissolved and have red Wine powred into them;

Then he addeth,

• powder of Blood stones, one ounce,
• Red saunders, sixe drammes,
• Prepared Wormes, two drams.
• Mosse of a dead mans scull, as much as can bee had;

So he mixeth it, that it may make an oyntment: concerning the use, it is even the same that Crol­lius hath.

Others have this description;

Take the Lard of a wilde Bore, dissolved at the fire, and powred upon water, as much as shall suffice,

• Powder of prepared Earth-wormes,
• Blood stone,
• Red sanders, and
• Mosse of a dead mans scull, as much as shall suffice. Mixe it at the fire.

Iohannes Wittichius omitteth the Mosse and thinketh it mattereth but little whether it be used or not. Neither addes he Mummy, nor Fat, nor Blood; which thing also others doe. And I my selfe knew one who professed this Cure, who [Page 9] made this Oyntment as oft as he pleased, onely with the fat of a tame common Boare, and some few other things, without eyther Mosse, or any thing at all, had out of the body of man.

Iacobus Colerus that Polyprag non, Colerus his description. lib. 18. Oe­conomiae. cap. 154. giveth this description.

Take

• Wilde Boares and Beares grease, of each halfe a pound.
• Tame Boares and Beares grease, of each halfe a pound.
• Mosse of a mans scull, an handfull.
• Earth-wormes Mens 5/4.
• Blood-stone two ounces.
• Red saunders, and
• Great Comfry roots, of each iij. ounces.

Mingle them with wine, & make an oyntment.

Of the time of making this Oyntment they a­gree not, Crollius will have it made the Sunne being in Libra; others confine the time in more narrow limits, onely to the 10. or 11. of Septem­ber. Others at any time.

The use of this Oyntment hath beene before largely describ'd by Crollius, The manner of using it. so that I thinke it needlesse to repeate it. The maine point is, that the wound it selfe is not to bee annoynted with this oyntment, but the weapon or instrument whatsoever it be, with which the wound was made; or if that cannot be had, another weapon or peece of wood; but especially Sallow, or any other thing dipp'd or smear'd in the blood of the wounded person.

Neyther think they it availes, whether the Pa­tient be present, or many miles absent; Neyther [Page 10] take they any care of the wounded person; but of annointing the weapon: yet some, order that the wound be every day washed, and cleansed with white Wine or Vrine.

But lest any man should doubt of the effect of this oyntment, First of all they produce experi­ence: and Rudolphus Goclenius Iunior, writeth that he is able to nominate Emperors, Kings, Prin­ces, Earles, Nobles whose authority and truth is not to be doubted of, which give testimony of the efficacie of this Oyntment.

Moreover the Patrons of this Oyntment doubt not, but naturall causes may be given of this action; and Crollius calls them ignorant fooles that doubt of its efficacie, or referre the cure to Sorcery. And to make it appeare that the cure may be done by a naturall way, they prove at large, that first there are actions which no corpo­rall touch interceding, are done by an hidden Sympathy or Magnetisme as they call it. And so the Loadstone draweth Iron, although it touch it not with its body, and maketh it move toward the Pole: the Starres also worke upon inferiour things, which they touch not bodily. The Cramp-fish affects his hand that toucheth it only with his Iavelin. There be some that cannot en­dure to be where a Cat is, though she bee lock'd up in a Chest that they see her not; and unlesse the Cat be removed, or they goe out of the place they fall into a swoone. Dogs know the foot-steps of their Masters, and of wilde Beasts too, and follow them by their track. The shade [Page 11] of the Ewe-tree is hurtfull to many. And very many such things which are observed in nature, they heape up as examples, of hidden actions, which because they are most evident in the Mag­net or Loadstone, are called Magneticall actions in generall.

Another thing which they presuppose is that there is a spirit of the world, diffused over the whole Vniverse, which is the conveyer or con­veyance of all occult vertues and actions; and conjoyneth all the parts of the World, and ef­fecteth a wonderfull harmonie between them.

But thirdly, concerning the vertues of this Weapon-salve it self, they determine a double o­peration to bee in it; one in the Oyntment it self, that is, the healing and closing up of the wounds: the other which is in the Weapon annointed, and carryeth that vertue to the wound. They de­duce the former operation, from those many things of which this Salve is composed, from the influence of the Starres, and a Syderiall and Ele­mentary conjunction: and therefore as hath been sayd, some make this Oyntment at a certain time of the yeare, and in a certaine position of the Starres.

The other operation they deduce from the na­turall Balsam; which with the bloud sticketh fast to the weapon or instrument, thrust into the wound and stained with the blood of the woun­ded person. For this Balsam by reason of a sym­pathy it hath with the part wounded, doth com­municate [Page 12] that vertue of the Salve to the wound, the spirit of the world intervening and mediating betweene them.

And of this thing they bring other Examples also; the Zenith (as they call it,) or the first menstruous blood of young Maides, being cast into the fire, as they report, is very offensive unto the Virgin from whom it flowed. The Se­cundines or after births, if they bee ill hand­led, are very dangerous to the Women, from whom they come; although neyther in this doe they declare themselves plainly enough: For Crollius writeth, that this Cure is perfected, by the attractive magneticall operation of this Salve; which by the mediation of the Ayre is brought, and conjoyned to the Wound. And pre­sently after hee sayth, there be three things which by this Medicament, doe cause so wonderfull an effect; First, Naturall Sympathy. Second, The in­fluence of Celestiall bodyes, perfecting their operati­ons by the Elements. Third, A Balsome which hath a healing vertue, and is in every man by nature.

Reasons a­gainst the Defenders of Weapon-Salve.But to give our owne opinion of this Oynt­ment; First, this maketh it to bee suspected, be­cause one manner of composing it, is not agreed on: but there are many, and in some those things are omitted from which others deduce, all the vertue of this Salve; as appeares plainly out of the fore-named Descriptions.

Thus, Wittichius omits Mosse, Fat, and Blood, which others account the foundation and chiefe [Page 13] part of this Salve, and yet all of them promise the same effect, and every one extols his owne oyntment for Curing all kindes of hurts done, with what kinde of Weapon soever, whether Stab or Cut with a blow or a fall: although Gocleni­us, and Crollius except those Wounds, which are in the Nerves, arteries, or principall members, as the Heart and Braine.

Whereas others object against the compositi­on of this Salve, that the Authors of this Oynt­ment doe use, the Mosse of a man hang'd, Mum­my, warme Blood, and Fat of men, and doe think the whole power and efficacie of this thing to be in Mans fat and blood; and therefore, think it superstitious: I assent not to them, since it is very well knowne, that the Fat and sculls of men, and Mummy, and Mosse, are used by other Physi­tians, to cure Diseases without superstition.

Yet this I advise, that forasmuch as Witches and Wizards, as appeares, out of Apuleius Me­tamorph. lib. 2, & 3. And Nicolas Remigius, lib. 1. cap. 16. & Lib. 2. cap. 1. De demonolatria; and out of others which have writ concerning Witches, That they are wont to use the Blood and Flesh of a Man, and other parts of mans body, for their Sorceries, that every one who will use such things should take heed, that hee doe not superstitiously use a Salve, for producing a naturall effect; and so gratifie the Divell, and unawares serve him, who is the Enemy both of mans Body and soule: which may bee done, if wee use such things to [Page 14] those effects, which are not in the Naturall pow­er of the things.

And therefore if they finde event, it is rather to bee imputed and ascribed to the Divell, lay­ing snares for men by such superstitious meanes, than to the thing it selfe.

Now concerning the effect of this Salve, Guilielmus Fabritius, Observat. 25. Cent. 3. sayth, That it doth not alwayes answer their expectati­on: and that it may bee, that many have beene healed, that have used this Salve, and so many great men can testifie; yet they can testifie no more then this, that one was wounded; and that this Weapon-Salve was applyed for the Cure, and that hee grew well againe: but they cannot testifie, whether hee recovered by the efficacy of this Salve. For many things may oftentimes bee conjoyned with the effect, which are not the cause of it; so that as it followeth not: While this man was walking it Lightened, therefore his walking is the cause of the Lightening: so it fol­lowes not; This wounded man, is healed, and hath used the Weapon-Salve, therefore the Wea­pon-Salve is the cause of his healing; Vnlesse it may appeare that this effect, hath necessarily fol­lowed from this Weapon-Salve. Nor is the When that is taken to be the Cause, which is not the Cause. fal­lacie of the Cause, more frequent any where then in Physicke; where oft-times the Cure of a dis­ease is attributed to a Medicine, when it proceeds not from it; but from nature, or some other salve, eyther used before, or together with it.

And indeed, the reason of Physique is farre different, from that of other Arts. For in other Arts the effect, altogether wholly dependeth up­on the Artificer; and if any thing bee done ey­ther well or ill by him, (unlesse perhaps, by rea­son of the unfitnesse of the matter and subject, (for Ex quolibet ligno non fit mercurius,) or by reason of the Instrument some fault may hap­pen) all is to bee imputed and ascribed, to the Artificer seeing, as I have shewed ( Instit. lib. 1. cap. 1.) the subjects of other Arts worke nothing, but onely submit themselves to be wrought on: but the subject of Physique hath a certaine in­bred power, whereby assisted by the Physitians help, it doth for the most part, of its owne ac­cord tend to health, whence it is that HIP­POCRATES sayth, 6. Epid. Com. 5. Text. 1. [...], Natures are the Physitians of diseases.

The point therefore is this, that here the state of the controversie is not, whether in the Cure of the wounded person now recovered, the Wea­pon-Salve was applyed, but whether the Weapon-Salve was the cause of the healing: of which now wee are to make enquirie.

But seeing (as it is sayd before) Nature may be the cause of closing up a wound, and not the vertue of any Medicine by what name soever it be called: yea oftentimes wounds are cured with Lard or some other small thing layd to, without the help [Page 16] of a Physitian or any other Medicaments. There­fore in the cure which is thought to be done by the Weapon salve, the closing of the wound is to be attributed onely to Nature; as the next and principall cause. Which since it is so; and it can by no meanes bee denyed; now the Question is, whether in that cure the healing of the wound, be ascribed to Nature onely, or whether some effi­cacie of this Weapon salve doth concurre together with it. The former seemeth to me to bee the more probable, because it is certaine, as was said even now, that wounds are very often healed by Nature, without the helpe of any Medicament. This, the inward wounds, to which no Medica­ments can bee applyed, doe testifie: and hither tendeth all that discourse of Caesar Magatus con­cerning the course of curing wounds, of which is spoken in the precedent Chapter, that the bu­sinesse be committed to Nature, the heate and temper of the part, (which is an instrument) be kept sound, and not be troubled with Medica­ments where there is no necessity: and sometime such dangerous wounds, are healed chiefly, by the helpe of Nature, and by none at all, or else but slender Medicaments applyed; so that it may seeme to be ascribed, rather to a Miracle then medicaments. The observations and examples whereof are every where well knowne; Neither are the Patrons of this Oyntment so bold as to ex­tend its power to all wounds, seeing (as was said) Crollius and Groclenius except the wounds [Page 17] of the Principall members, and also of the Nerves and Arteries; and no man was ever yet found, who durst use this Oyntment about such as have beene wounded by Gun shot. And who is there, that dareth deny, that other smaller wounds may be healed onely by Nature? yet if any thing fall out in the cure by the Weapon salve, which may exceed the power of Nature, take heed it bee not done by the helpe of the Divell, drawne thereto by some implicite or explicite compact.

Seeing then Nature onely and immediately closeth up Wounds, & Salves (as hath been shewed before) serve for no other use, then to conserve native heat, and naturall temper of the part, or to remove those impediments, which hinder nature in its worke; we are now to consider, whether this Weapon salve can doe those things.

Where the first difficulty is this; whether or no, there is any salve at all, that can doe any good not being annointed on the wound it self, but on the weapon or some other thing stained with the blood out of the wound: chiefly, if the wounded person be absent, and be distant from the weapon that is annointed, the space of some certaine miles. To prove it they use two reasons, as is said before; The first is, that there is some actions, from the occult qualities called Magneticall which worke at a distance; and againe, that the power of this Oyntment is conveyed to the wound, by the Spirit of the world; as the Sympathy and Antipathy of many things.

But neyther Argument proveth the thing they should. For first of all, though wee grant that there are such actions, which mutually do worke upon and suffer one from another, though they bee not alwayes united by corporall contact. Notwithstanding, wh [...]her this happen in the Weapon salve; or whether, any vertue or force be brought to the wound, from the annointed weapon through a great distance of place; that is not yet proved. Neyther doth it follow, that because there are miraculous actions of other things, therefore this Weapon salve should have such a vertue. And that this is not so, he who shall enquire into other the like actions of Na­ture; which are done at a distance, shall easily perceive.

Seeing that Operation doth follow the beeing of a thing; It is necessary, there must bee a cer­taine Conjunction, and mutuall Contact betweene the Agent and the Patient: And againe, seeing that things betweene which there is action, touch not one another with their bodies; it is necessa­ry they should touch some other way; and that may be two wayes: For eyther the thing which is sayd to work at distance, sends out somewhat from its body and substance, which the Ancients call effluvium, seu [...], an Over-flowing, or Flux: the Physitians where they speake of Con­tagion, call it [...], (See our Lib. 4. de Fe­bribus, cap. 4. & Institut. Lib. 2. Part. 2. cap. 12.) [Page 19] To wit, where the smallest parts or atomes flow out of the bodie, and the ayre or some other bo­dy mediating, are transferr'd to another body; and doe worke upon it by the vertue which they have common with the intire body from which they flow. But such like little bodies, and effluxes have no regular motion, but are disor­derly moved hither and thither, according to the motion of the ayre, and by any breath are vari­ously dispersed, as wee may see in the smoake of a Candle, and other lighted things being extingui­shed and put out.

Other bodies which are said to work at a di­stance, send not forth any thing of their owne proper body, which is carried to another body; but only a Species or semblance: after this man­ner bodies farre distant, are affected or wrought by the Species sensibiles, as by Light, by Sound, by Smell: and it is probable that there are more such species or resemblances, then are apprehended by our senses: and this commonly is sayd to bee done by a virtuall contact. Yet this vertue doth alwayes presuppose a subject out of which it flowes; so the flame being out, the illumina­tion or enlightening of the things about it cea­seth. Besides, a fit subject is required by which it may bee propagated, which if it bee not, the action ceaseth. So if a darke body be interposed between the light and our sight, the illumination ceaseth. Thirdly, this vertue is diffus'd round about a certaine distance: Philosophers call it, the [Page 20] Spheare of Activitie; which in some things is greater, in some things lesse.

It is greatest in things that send out Light; it is least in those that make Sounds: yet by how much the greater the light body is, by so much the greater is its Spheare of activitie: Hence it is, that Starres doe disperse light from them­selves in the greatest distance and farthest off, of all other bodies.

Now therefore the question is, because it is certaine, that the Weapon-Salve with which the Weapon is annoynted is corporally absent from the wounded person, whether there bee any contact by eyther of these wayes, a third way can not bee named. Nor can it bee done by any accident, or quality; For an accident, passeth not out of one Subiect into another; neither can it diffuse it selfe into another and distant body. I say it cannot bee done by eyther of these wayes.

Weapon-salve wor­keth not by any Corpo­rall effluxe.For first of all, whereas corporall Fluxes can have no certaine motion, but are inordinately carried hither and thither, according to the mo­tion of the Ayre, how shall they directly come to the wounded person? Neither availes it, that any one should flee for answere to the similitude of their substance. For although such little bo­dies doe in the end apply themselves to that which is of their owne kinde, as wee may see in the Thunder and Lightening: yet notwithstan­ding, while they doe first breake out from their body, they doe inordinately wander about here [Page 21] and there. Much lesse is it availeable to flee to the Spirit of the world; by which these little bo­dies, may be conveyed from the annointed Wea­pon, to the wounds.

For those things concerning the Spirit of the World; are sayd, but are not proved; yea rather are opposed, with sufficient strong Arguments. Moreover seeing this Cure extends it selte farre off, and as they will have it, for some number of miles; if it should bee done by the effusion of those small bodyes; whereas but a very little of the Oyntment and lesse of the naturall Balsam, doth adhere to the Weapon; that Oyntment with the Balsam would easily turne into Ayre and vanish away: and so the originall of the Cure being taken away, the cure of it selfe should cease.

But if they say that this Action is done by Spe­cies, or a magnetique action, The Weapon Salve wor­keth not by Species. they must first prove that there are such species in the Oyntment. (For Nature hath given the power of sending forth species or semblances of this kinde, to some cer­taine things simple and naturall, not composed by Art,) and then they must shew us what the Na­ture of these things is, and what the Spheare is of their activity. For neither is it credible, that the vertue of this Oyntment should extend it selfe Or­bicularly, or every way round about for the space of 12. miles.

As concerning the Loadstone, from whence those actions use to be call'd Magneticall, the [Page 22] Loadstone indeed attracteth the Iron which is a little way distant from it; but that which is very farre off, and beyond the Spheare of its activity, it attracts not; which also is knowne to be done, in other occult and magneticall actions of the same kinde. The Loadstone also and other things of this sort, put forth their vertue by a right line, which notwithstanding is not extended in infini­tum, or without limits; and oftentimes also is hindered by the interposition of other things. So the Sun-beames are excluded by the interposition of a darke body. Who therefore can beleeve, that out of so little Oyntment, and as little Blood, so many little bodies or Species can breake tho­rough the Chest in which the Weapon annoynted is shut up, to bee carryed a great distance even the space of twelve miles, to penetrate Moun­taines and Walls, and directly to come to the wounded person, shut up in his Chamber, and goe through a great many Rollers in which the wound is wrapped, and insinuate it selfe into the wound? The Loadstone is put to the Iron it self; but this Oyntment is not applyed to the Wound but to the Weapon. The Loadstone applyed to the Iron, attracts it after one manner, but in the ap­plying of this Oyntment aright, how many su­perstitious wayes of annointing there are used; hath bin already declared. And in other respects too there is a great difference betweene, the Loadstone and the Weapon salve: for the Load­stone is a naturall Bodie, and hath its naturall ef­fects, [Page 23] which it alwayes produceth after the same manner; the Weapon salve is a thing by divers men compounded of different ingredients, and made after a different manner, as hath been sayd before.

This Oyntment also by these mens opinions, is to produce divers effects, and to performe all things that are necessary to the healing of a wound: to keepe the wound free from paine, and if it be not kept orderly, or be soyled, to cause paine. For if it ought to performe that in the cure of wounds, which otherwayes is the worke of nature, it is necessary that it must doe many things: namely, it must digest that which is to be digested, it must expell corruption and excre­ments, and beget flesh; and must doe both the offi­ces of a Physitian and Salve too, which are diffe­rent. For neyther are the bodies wounded al­wayes of the same disposition, but some are sound, others are full of corruption, and abound with vitious humours; the parts are divers, as Flesh, Nerves, Membranes, which require salves of divers sorts, the efficacie of all which, this Weapon salve must containe; And if one at the same time should receive divers wounds in divers places, which oft times falls out from divers weapons, is it enough to annoint one weapon for all? And is the efficacy thereof carryed to all the other wounds? Or must every particular weapon be annointed? And whether will every particular Oyntment or Salve doe its proper [Page 24] office, so that this goeth directly to this wound, that was made by this weapon, and that to that wound which was done by another weapon?

A reason also should be given, why the Oynt­ment should not worke the same effect being in the box, which it will doe, being annointed on the weapon. Neyther can it be, as they say, that the force of this Oyntment should bee carryed to the wound by the helpe of the Balsome, which is in the blood. For if that blood it selfe should be reduced into Atomes, it were not able to reach through such a great distance. Neyther yet they proved that the blood can send forth any such species; and if by the benefit of the blood the power of this Salve, is carryed to the wound, why then should it not carry to the wound the efficacy of other things, on which the blood of the wounded is divers times shed, which we see is not done.

As for those things, which in particular they alledge of the Secundines, and first menstruous blood of Maides, and determine that if any abuse bee done to them, the women also suffer: those things are to be ascribed to the Superstitions of women. For if in mankinde the Secundines of women, being cast into some sordid place, doe annoy the party; why is it not so in Brutes, when their Secundines are cast into the mire and rot? Besides, in what place soever these Secundines be buried, yet they doe putrifie notwithstanding. Why doe not the exuberant lumps of flesh which women burne, [Page 25] doe hurt to the women? Why doth the first menstruous bloud being burnt annoy the Virgin, and not other that commeth after.

Therefore these things being so, wee need not seriously to dispute what power is in this Oynt­ment, for the cure of a wound: seeing hitherto, we have sufficiently proved, that none commeth from the Oyntment to the wound: and if this have any power eyther of preserving or cheri­shing the temper of nature, or heate of the part, (which they call Balsome) or drying up excre­ments: they might better apply it to the woun­ded part, then annoint it on the Weapon. More­over, if the power and strength of this Oyntment consist in the Fat or bloud of man, (as some would have it) why then doe many of them apply it to the wounds of some Beasts, for example, of Horses? For how great a difference is there be­tweene a Man and a Horse?

But now whereas Crollius and some others (that I omit not their conceit) draw the power of this Oyntment from the Heavens, and therefore would have it made in some certaine Position thereof; neyther doth this further their cause. For they have not yet proved, that there is any power of healing eyther in the Heaven or in the Starres, or if there were, that they so communi­cate it to this Ointment, that it beeing as it were shut up and kept close, may bee carried up and downe, and when they please bee produced into use.

Moreover for the manner of using this Oynt­ment it hath no ground, neyther is it without Su­perstition. For first, when they make the whole cause of the Cure to bee, that the power of this Oyntment is convayed to the wound by reason of that naturall Balsome which is in the blood, why then doe they annoint that weapon with which a man was wounded, or another weapon or a piece of wood besmeared with the bloud of the wound; and doe not annoint the shirt, or some other gar­ment of the affected person, or a stone or any thing else upon which the bloud is powred, if there be not some implicite compact contrac­ted with the Divell? And then if the wound bee made by a Stab or point-wise they annoint the weapon on the point towards the Hilt; and if with a blow from the edge, towards the back, and if it may be seene how farre the sword hath penetrated the wound, then they annoynt it so farre as it hath penetrated; if not, they annoint it all: which things are superstitious, whereof no reason can be given.

If the power of this Oyntment bee Naturall, what effect doth that manner of annoynting produce? whether doth it adde any new power or quality? If the vertue be naturall, there needs no Ceremonies; as appeareth in all naturall things. The Loadstone draweth Iron, and the Iron touch'd with the Loadstone maketh towards the Pole, without using any Ceremonies.

Moreover some annoynt the Weapon once [Page 27] every day, some annoint it every other day, some every third day, some onely once: others lest they should faile in the annointing of it, doe for a perfect Cure bury the Weapon or a Sallow sticke that is instead of it; in the Oyntment which is left in a Boxe, but they neglect the Weapon who wholly cover it or that which is instead of it in the Oyntment; Others when they have annointed the Weapon keepe it in some tempe­rate place, others shut it up in a Chest; and all of them take care, that the Weapon be not in a place too hot or too cold, and that it bee not soyl'd with any durtinesse: For if this happen, it hindreth the Cure, and brings great paine to the affected and wounded person: All which things are frivolous and superstitious; For seeing that it hath beene sufficiently proved, that there is no action of this Weapon salve, on the wound, be­ing farre asunder from the wound; neyther can it cause any Griefe. And therefore if it happen according to the desire of him that useth the Medicine, it is done by the helpe of the Divell. Doubtlesse the bloud of wounded persons, is not alwayes spilt in cleane places, but sometimes in foule ones; it is frozen in Winter, & the bloody Rags are wash'd in warme water; Sticks sprink­led with the bloud are burned, and yet the wounded person feeles no hurt.

Finally, they ascribe very impossibilities to this Oyntment, and such operations which in one na­turall medicine cannot be found. For they affirme [Page 28] that all Wounds made with a stab, or with a blow, by a fall or by a throw, may bee cured by this Oyntment. But great is the diversity of Wounds, according to their severall circumstances, and so not one onely Salve, but divers are requisite to their Cure. A Wound made with a sharpe-pointed weapon, is cured without the generation of much corruption. But in that which is bruised, whatsoever is bruised must needs turne to cor­ruption. There is great diversity also in the parts; A wound in a fleshy part, especially in a sound and well-temper'd man, is easily cured, but farre more difficult is it to cure a wound, given in the Braine, Nerves, Sinewes, Ligaments, espe­cially the great Ligaments, as those of the Hams: They promise also to cure wounds without any Paine, which in every part to performe, is im­possible. Verily if a Nerve be prick'd, no man can performe that the Patient, shall not be pained. And therefore to conclude this businesse, the cure of a wound which is ascribed to the Weapon-salve, is for the most part the worke of meere Nature, which not onely cureth small wounds, but very great ones; which appeares from this, that there are such divers descriptions of this Weapon-salve; and that some instead of this com­pounded Weapon-salve, use onely Lard or Hogs-grease; and yet neverthelesse have cured wounds, which the fore-cited Iohan. Colerus in his Oeco­nom. in the place before cited, affirmeth hee hath seene. But if by the application of this Oynt­ment [Page 29] any very great wound bee cured, so that it seeme to surpasse the strength of Nature, this Cure is atchieved by the helpe or power of the Divell himselfe, drawne thereto by some close or open compact.

Neither doth it take away the suspicion here­of will some say: namely, that all the simples used in the composition of this Oyntment are meerely naturall, and that no Characters, Conjuratians or Charms, are used in the making or using thereof. For the Divell can conceale his compact, not one­ly under Characters and Consecrations, and a set forme of words, but also under naturall causes: if at his command things naturall (which are used in the first and explicite Covenant, to the which cove­nant others implicitely which use the same things, may unawares interpose themselves) are us'd to another use, then they were created of good: and so Magicall and divelish actions are co­vered, and shifted in under the vaile of Magnetique actions. It being granted then (which for the most part we affirme to be done by the benefit of Na­ture) that the wounded person is healed by this Oyntment; it is not impossible but credible, that the Divell may some way helpe the body that he may destroy the soule. Seeing he is mans greatest enemy, and by every way that he can, is ready to hurt him; and therefore as much as in him lyes, he draweth man from God, our bountifull Crea­tour, and from meanes ordained by him, to things full of Superstition.