Letter to William of Paris, chapters 1–7

A LETTER SENT BY Frier ROGER BACON TO VVilliam of Paris, Concerning both The Secret Operation OF NATURE & ART, As also The Nullity of Magick.

CHAP. I. Of and against fictitious Apparences and Invocation of Spirits.

THat I may carefully render you an answer to your desire, understand, Nature is potent and admirable in her working, yet Art using the advantage of nature as an […]n[…]trument (experience tels us) is of greater efficacy than any natural activity.

Whatsoever Acts otherwise than by natural or artificial means, is not humane but meerly fictitious and deceitfull.

We have many men that by the nimblenesse and activity of body, diversification of sounds, exactness of instruments, darkness, or consent, make things seem to be present, which never were really ex[…]stent in the course of Nature. T[…] world, as any judicious eye may see, groans under such bastard burdens. Jugle[…] by an handsome sleight of hand, will put a compleat lie upon the very sigh[…]. The Pythonissae sometimes speaking from their bellies, otherwhile from the throat, than by the mouth, do create what voices they please, either speaking at hand, or farre off, in such a manner, as if a Spirit discoursed with a man, and sometimes as though Beasts bellowed, which is all easily discovered by private laying hollow Canes in the grasse, or secre[…] places, for so the voices of men will be known from other creatures.

When inanimate things are violently moved, either in the Morning or Evening twilight, expect no truth therein, but down-right cheating and cousenage.

As for consent, men by it may undertake any thing they please, if so be they `have a mutual disposition.

These I mention, as practices wherein neither philosophical Reasons, Art, or power of Nature is prevalent. Beyond these there is a more damnable practice, […]en men despising the Rules of Philosophy, irrationally call up wicked Spirits, supposing them of Energy to satisfie their desires. In which there is a very vast errour, because such persons imagine they have some authority over Spirits, and that Spirits may be compelled by humane authority, which is altogether impossible, since humane Energy or Authority is inferiour by much to that of Spirits. Besides, they admit a more vast mistake, supposing such natural instruments, as they use, to be able either to call up, or drive away any wicked Spirit. And they continue their mistake in endeavouring by Invocations, Deprecations or Sacrifices to please Spirits, making them propitious to their design. Without all question, the way is incomparably more easie to obtain any thing, that is truly good for men, of God, or good Angels, then of wicked Spirits. As for things which are incommodious for men, wicked Spirits can no further yeeld assistance, then they have permission, for the sins of the sonnes of men, from that God, who governs and directs all humane affairs. Hence therefore I shall conclude (these things being beyond, or rather against the Rules of Wisdome) No true Philosopher did ever regard to work by any of these six wayes.

CHAP. II. Of Charms, Figures, and their Vse.

WHat men ought to believe touching Figures, Charms, and such stuff, I shall deliver my opinion. Without doubt there is nothing in these dayes of this kind, but what is either deceitfull, dubious, or irrational, which Philosophers formerly invented to hide their secret operations of Nature and Art from the eyes of an unworthy generation. For instance, if the virtue of the Load-stone, whereby it draws iron to it were not discovered, some one or other who hath a mind hereby to cosen the people, so goes about his businesse, as lest any by-stander should discover the work of attraction to be natural, he casts Figures, and mutters forth some Charmes. Thus many things lie dark in Philosophical writings; in which the wiser sort of Readers will expresse so much discretion, as reject the Figures and Charmes, eying the works of Nature and Art, that so they may see the mutual concurrence of animate and inanimate creatures, occasioned by Natures conformity, not any efficacy of Figures or Charmes. This is the cause why the unlearned crew have judged such natural or artificial operations to be meerly Magical. And some fond Magicians beleeve, That their casting of Figures and Charmes was the sole cause of such operations; hereupon leaving their natural and artificial operations have stuck close to their erroneous casting of Figures and Charms. And thus they both have by their own folly deprived themselves of the benefit of the others wisdome. In times past, godly and religious men, or rather God himself, or his good Angels composed several Prayers, which yet may retain their primitive virtue. As to this day, in several Countreys, certain prayers are made over hot irons, and water in the River, &c. By which the innocent are ci[…]ared, and guilty condemned; yet all this is done by the Authority of the Church, and her Prelates. Our Priests exercise their holy water, as formerly the Iews did in the Old Testament, in making the water of Tryal, whereby the wife was tryed, whether she were an adultresse, or honest. Not to instance in others of the like nature. Concerning those Secrets, which are revealed in Magicians writings, although they may contain some truth, yet in regard those very truths are enveloped with such a number of deceits, as it's not very easie to judge betwixt the truth and falshood, they ought all worthily to be rejected. Neither must men be believed, who would assure us, That Solomon, or some other of our sage Progenitors were Authors of such Books, because those Books are not received either by the Churches Authority, or by any prudent men, but only by a few cheating Companions to be the works of such men. Mine own experience assures me they compose and set forth new works and inventions of their own, in lofty high flown expressions, the more colourably to make their lies passe under the shelter of the Text; prefixing some specious titles, the better to set them off, impudently ascribe such bastard births to famous Authors.

Figures are either composed of words involved in the formes of letters, invented to contain the sense of some speech or prayer; or they are made according to the face of the Heavens in proper and select seasons. The Figures of the former sort must have the same sentence that I gave of prayers formerly; as for Figures and Impressions of the other kind, unlesse they be made in their peculiar seasons, they are not of any efficacy. And hence it is that all wise men think they effect nothing, who only go according to their prescribed Characters, not at all regarding more than the bare external forme. The more knowing sonnes of Art, dispose all their works of Nature and Art according to the power of the Heavens, casting their work under a right Constellation, no lesse than the casting it in a right Figure. Now in regard there is much difficulty to discern the motion of Celestial Bodies, many are cousened, and very few know, how to begin their work either profitably or truly. Hence it comes to passe, that the croud of judicious Mathematicians and Starre gazers effect little, and that unprofitable, while the more expert Professours, who sufficiently understand their own Art, attain many conveniences both by their Operations and Judgements in select and proper opportunities: And yet let us take notice, how the Physician, or he that would re-erect a drooping soul, effects his designe by the use of Figures or Charmes, which in themselves are meerly fictitious (as Constantine the Physician is of opinion.) Physicians use Figures or Charmes, not for any prevalency in them, but that the raising of the soul is of great efficacy in the curing of the body, and raising it from infirmity to health, by oy and confidence is done by Charmes; for they make the Patient receive the Medicine with greater confidence and desire, exciting courage, more liberal belief, hope and pleasure. The Physician then who would magnifie his cure, may work some way of exciting hope and confidence in his Patient; not that hereby he should cheat, but stirre up the sick to believe he shall recover, which if we pin our faith on Co[…]stantines sleeve, is very tolerable. Upon this account he defends the hanging Charmes or Figures about the Neck. The soul no question is of much prevalenc[…] by reason of its strong affections over its proper body, as Avicen saith in lib. de anima, & 8. & animal. to which all wise men accord. Hereupon it was, that they concluded sick persons should be delighted by the company of children to play before them, and other pleasing objects. Yea they frequently consent to such things as please the appetite, though they be obnoxious to their disease; because affection, desire and hope of the soul conquers many diseases.

CHAP. III. SERMONIS. Of the force of Speech, and a Check to Magick.

IN regard truth must not receive the least injury, we should take more exact notice how every agent communicateth the Virtue and Species which is in it to other extrinsecal objects; I mean not only the substantial Virtue, but even Act[…]ve Accidents, such as are in tertia specie Qualitatis.

As for the Virtues which flows from the Creature, some of them are sensible, some insensible. Man which is both the most noble corporeity, and dignified rational soul, hath no lesse than other things heat and spirits exhaling from him, and so may no lesse than other things emit and dispose of his Virtues and Species to external Objects.

Some creatures we know have power to metamorphose and alter their objects. As the Basilisk, who kils by […]ight alone. The Wolf, if she first see a man before the man see him, makes the man hoarse. The Hyaena suffers not the dog which comes within his shadow to bark (as Solinus de mirabili bus mundi, and others) And Aristotle lib. 2. de Vegetab. saith, That Female Palm-trees bring forth fruit to maturity by the smell of their Males. And Mares in some Kingdoms impregnate by the smell of Horses (as Solinus affirms.) Aristotle in his Secrets assures us of several other contingencies which issue from the Species and Virtues of Plants and Animals. Hence I argue, If Plants and Animals, which are inferiour in dignity to our humane Nature, can emit, then surely may man more abundantly emit Species, Virtues and Colours to the alteration of external Bodies. To this purpose is that, which Aristotle tels us (Lib. de s[…]mno & Vigiliâ) a menstruous woman looking in a glasse, doth infect it with spots, like clouds of bloud. Solinus further writes, That in Scythia there are women which have two sights in one eye. (Hence Ovid, Nocet pupilla duplex.) and that these women by their glances kill men. And we our selves know, That men of an evil complexion, full of contagious infirmities, as Leprosie, the Falling-sickness, spotted Feaver, bleer-eyed, or the like, infects those men in their company: While on the other side, men of a sound and wholsome complexion, especially young men, do by their very presence exhilerate and comfort others; which no question, as Galen in his Techne, proceeds from their pure spirits wholsome and delightsome vapours, their sweet natural colour, and from such Species and Vir[…]ues as they emit.

That man whose soul is defiled with many hainous sins, his Body infirme, his Complexion evil, and hath a vehement fancy and desire to hurt his neighbour, may bring more inconveniencies, then another man. The Reason may be, the Nature of Complexion and infirmity yeelds obedience to the thoughts of the Heart, and is more augmented by the intervention of our desires. Hence it is that a leprous person, who is solicitous, desirous and fancying to infect some one or other in the room, may more easily and forceably effect it, than he which hath no such intention, fancy or desire. For (as Avicen observes in the fore[…]cited place) the nature of the body is obedient to the thoughts, and more intent fancies of the soul. And (as Avicen in the 3d Metaph. affirms) the thought is the first mover, after that the desire is made conformable to the thought, then after that the natural virtue, which is in the members, obeys the desire and thought; and thus it is both in good and bad effects. Hence it is that a young man of a good Complexion, healthfull, fair, well featured Body, having his soul not debauched with sinne, but of a strong fancy and vehement desire to compasse the effecting of some magnificent designe, withall adding the power of his Virtues, Species and natural heat; He may by the force of these Spirits, Vapours and influences work both more powerfully and vehemently, than if he should want any of these fore-going qualifications, especially strong affections and forceable imaginations. Hence I conclude, Men by the concurrence of the foresaid Causes, Words and Works being the Instruments, bring great undertakings to perfection.

As for words, they are hatched within, by the thoughts and desires of the mind, sent abroad by heat, Vocale arteries, and motion of the Spirits. The places of their generation are in open passages, by which there is a great efflux of such spirits, heat, vapours, virtues, and Species, as are made by the soul and heart. And therefore words may so farre cause alterations by these parts or passages, as their Nature will extend. For it's evident, That breathings, yawnings, several resolutions of Spirits and heat come thorow these open passages from the heart and inward parts: Now if these words come from an infirm and evil complexionated body, they are constantly obnoxious. But if from a pure sound and wholsome constitution, they are very beneficial and comfortable. It's clear then, That the bare generation and prolation of words joyned with desire and intention are considerable in natural operations. Hereupon we do justly say, Vox viva magnam habet virtutem; Living words are of great Virtue. Not that they have any such Virtue of doing or undoing, as Magicians speak of, but only they have the Virtue of Nature, which makes me put in this Caution of being extream cautelous herein. For a man may, as many have already done, erre on both hands: Some wholly denying any operation of words: Others superfluously decline to a Magical use thereof. Our duties should be to have a care of such Books, as are fraught with Charms, Figures, Orizons, Conjurations, Sacrifices, or the like, because they are purely Magical. For instance, the Book De Officiis Spirituum, liber de morte animae, liber de art[…] notariâ, with infinite others, containing neither precepts of Nature or Art, having nothing save Magical Fopperies. Yet herewithall we must remember, there are many Books commonly reputed to be Magical, but have no other fault then discovering the dignity of wisdome. What Books are suspicious, and what not; Every discreet Readers experience will show him. The Book which discovers natural or artificial operations imbrace; that which is void of either or leave both, as suspitious and unworthy the consideration of any wise man. 'Tis usual with Magicians, to treat of both unnecessary and superfluous subjects. 'Twas excellently said of Isaac (in lib. de Febribus,) The rational soul is not impeded in its operations, unlesse by the Manicles of ignorance. And Aristotle is of opinion, (in lib. secret.) That a clear and strong intellect, being impregnated by the influences of divine Virtue, may attain to any thing which is necessary. And in 3d Meteor, he saith, There is no influence or power, but from God. In the Conclusion of his Ethicks, There is no Virtue, whether Moral or Natural without divine influence. Hence it is, that when we discourse of particular agents, we exclude not the Regiment of the universal Agent, and first Cause of all things. For every first Cause hath more influence on the Effect, than any second Cause, as he speaks in the first proposition of Causes.

CHAP. IV. Of admirable Artificial Instruments.

THat I may the better demonstrate the inferiority and indignity of Magical power to that of Nature or Art, I shall a while discourse on such admirable operations of Art and Nature, as have not the least Magick in them, afterwards assign them their Causes and Frames. And first of such Engines, as are purely artificial.

It's possible to make Engines to sail withall, as that either fresh or salt water vessels may be guided by the help of one man, and made sail with a greater swiftness, than others will which are full of men to help them.

It's possible to make a Chariot move with an inestimable swiftnesse (such as the Currus falcati were, wherein our fore fathers of old fought,) and this motion to be without the help of any living creature.

It's possible to make Engines for flying, a man sitting in the midst whereof, by turning onely about an Instrument, which moves artificiall Wings made to beat the Aire, much after the fashion of a Birds flight.

It's possible to invent an Engine of a little bulk, yet of great efficacy, either to the depressing or elevation of the very greatest weight, which would be of much consequence in several Accidents: For hereby a man may either ascend or descend any walls, delivering himself or comrads from prison; and this Engine is only three fingers high, and four broad.

A man may easily make an Instrument, whereby one man may in despight of all opposition, draw a thousand men to himself, or any other thing, which is tractable.

A man may make an Engine, whereby without any corporal danger, he may walk in the bottome of the Sea, or other water. These Alexander (as the Heathen Astronomer assures us) used to see the secrets of the deeps.

Such Engines as these were of old, and are made even in our dayes. These all of them (excepting only that instrument of flying, which I never saw or know any, who hath seen it, though I am exceedingly acquainted with a very prudent man, who hath invented the whole Artifice) with infinite such like inventions, Engines and devices are feasable, as making of Bridges over Rivers without pillars or supporters.

CHAP. V. Of Perspective Artificial Experiences.

THe physical figuration of rayes are found out to be very admirable. Glasses and Perspectives may be framed, to make one thing appear many, one man an Army, the Sun and Moon to be as many as we please. As Pliny in the 2d Book, Nat. Hist. chap. 30 saith, That Nature so disposeth of vapours, as two Sunnes, and two Moons; yea sometimes three Sunnes shine together in the Air. And by the same Reason one thing may in appearance be multiplied to an infinity, in regard that after any creature hath exceeded his own virtue (as Aristotle cap. de vacuo.) no certain bounds is to be assigned it.

This designe may seem advantagious to strike terrours into an Enemies Camp or Garison, there being a multiplication of appearances of Srarres, or men assembled purposely to destroy them: Especially if the following designe be conjoyned to the former (viz.) Glasses so cast, that things at hand may appear at distance, and things at distance, as hard at hand: yea so farre may the designe be driven, as the least letters may be read, and things reckoned at an incredible distance, yea starres shine in what place you please. A way, as is verily believed, Iulius Caesar took by grear Glasses from the Coasts of France, to view the site and disposition of stoth the Castles and Sea-Towns in great Britain. By the framing of Glasses, bodies of the largest bulk, may in appearance be contracted to a minute volumne, things little in themselves show great, while others tall and lofty appear low and creeping, things creeping and low, high and mighty, things private and hidden to be clear and manifest. For as Socrates did discover a Dragon, whose pestiferous breathings and influences corrupted both City and Countrey thereabouts, to have his residence in the Caverns of the Mountains. So may any other thing done in an Enemies Camp or Garison, be discovered. Glasses may be framed to send forth Species, and poisonous infectious influences, whither a man pleaseth. And this invention Aristotle shewed Alexander, by which he erecting the poison of a Basilisk upon the Wall of a City, which held out against his Army, conveyed the very poison into the City it self. Glasses may be so framed and placed, as that any man coming into a room, shall undoubtedly imagine he sees heaps of gold, silver, prceious stones, or what you please, though upon his approach to the place he shall perceive his mistake.

It's then folly to seek the effecting that by Magical Illusions, which the power of Philosophy can demonstrate.

To speak of the more sublimate powers of Figurations, leading and congregating rayes by several Fractions and reflexions to what distance we please, so as any object may prove combustible. It's evident by Perspectives they burn backward and forward, which Authours have treated on in their Books. That which is the most strange of Figurations and Mouldings, is the description of Celestial Bodies, both according to their Longitude and Latitude, in such Corporeal Figures, as they naturally move by their diurnal motion. An Invention of more satisfaction to a discreet head, than a Kings Crown.

But this will suffice as to Figurations, though we might produce infinite prodigies of the like Nature.

CHAP. VI. Concerning strange Experiments.

TO our former discourse we may adjoyn such works as are effected without Figurations. We may have an artificial composition of Saltpeter, and other ingredients; or of the oil of Red Petrolei, and other things, or with Maltha, Naphtha, with such like, which will burn at what distance we please, with which Pliny reports, Lib. 2. Chap. 104. that he kept a City against the whole Roman Army: For by casting down Maltha he could burn a Souldier, though he had on his Armour. In the next place, to these we may place the Grecian fire, and other combustibles. To proceed, Lamps may be made to burn, and waters to keep hot perpetually. For I know many things which are not consumed in the fire, as the Salamanders skin Talk, with others, which by some adjunct both are inflamed and shine, yet are not consumed, but rather purified. Besides these, we may speak of divers admirable peeces of Nature. As the making Thunder and Lightning in the Air; yea with a greater advantage of horrour, then those which are onely produced by Nature. For a very competent quantity of matter rightly prepared (the bignesse of ones thumb) will make a most hideous noise and corruscation, this may be done several wayes; by which a City or Army may be overcome, much after the fashion as Gideon overcame that vast Army of the Midianites with three hundred men, by the breaking of their Pitchers, and shining of their Lamps, together with the sudden leaping forth of the fire, and inestimable cracklings. These would appear strange, if they were designed to their just height both of proportion and matter. I might produce many strange works of another kind, which though they bring no sensible profit, yet contain an ineffible spectacle of wit, and may be applied to the probation of all such secrets, as the ignorant crew will not imbrace. Such might I name the attraction of Iron to the Loadstone, a thing so incredulous, as none save an eye-witnesse would believe. And in this attraction of Iron, experience will show a diligent searcher, more wonders than any vulgar capacity can entertain.

But to proceed to greater, and more than these. There is an attraction of gold, silver, and all other metals, by a certain stone, much after the same manner. Besides one stone will runne to the heap. Plants may have their mutual concurrence, and the parts of sensible creatures locally divided, will naturally move to a mutual imbracement. The consideration whereof makes me think, that there is not any thing, whether in divine or outward matters too difficult for my faith. To proceed higher. The whole power of the Mathematicks may compose a spherical Engine, according to P[…]olomies frame in eight Almagest; which sincerely describes both longitude and latitude of all Celestial Bodies; but to give them a natural diurnal motion is not in the power of the Mathematicks. However a discreet head-piece would do well to try the making hereof of such materials and artifice, as it might have a natural diurnal motion. Which seems to me possible; and because many things are moved with the motion of the Heavens, as Comets, the Sea tides, with several other things, which are turned about either in the whole or in part. Such a work might be thought more miraculous, and of a vaster benefit than any thing hitherto mentioned. For the perfecting of this would frustrate all other, whether the more curious, or the more vulgar Astronomical Instruments, which surely would be more valuable than a Kings Coffers; and yet there may matters be brought to passe, which though they will not reach so near a miracle, yet of farre greater publick and private profit. As the producing so much gold or silver, as we please, not by the work of Nature yet accomplishment of Art: seeing there may be ten and seven wayes of gold, […]ght by the mixture of silver with gold; and the first way is made by sixteen parts of gold with some parts of silver, which will attain the four and twentieth degree of gold, alwayes augmenting one degree of gold with one of silver, and so for the mixture of brasse with gold. So the last way is by the four and twenty degrees of pure gold without mixture of other metal. And beyond this, Nature knows no further progresse, as experience tels us. Though Art may augment gold in the degrees of purity, even to infinitenesse, and compleat silver, without the least cheat: And yet that which seems more rare than all this is, That though the rational soul (hath so farre its free-will, as) it cannot be compelled, yet may effectually be excited, induced and disposed freely to alter its affections, desires and behaviours to the dictates of another man. And this may not only be practised upon one particular person, but upon a whole Army, City, or Body of a Nation living under one Region, if we believe experience. And this experience, Aristotle discloseth in his Book of Secrets, both of an Army, Region and single person. And thus I have well nigh finished my thoughts of Nature and Art.

CHAP. VII. Of Retarding the Accidents of Old age, and Prolongation of Life.

THe furthest attainment, which the complement of Art, joyned with the whole Energy of Nature can reach unto, is the Prolongation of Life to a very old date. How farre this is attainable, manifold experience hath shewed us. Pliny reports, That Pollio, a man of a strong body and mind, lived much longer then men usually now: of whom Octavius Augustus enquiring, What course he took to live so long? was answered aenigmatically, he used Oyl without, and Mulsum within (now according to the opinion of some, it's eight parts of water, and nine of honey) I might produce many examples of the same quality: as that which fell out in the dayes of King William; A Countreyman plowing in the field, found a golden vessel, containing a certain liquor, which he supposing to be the Dew of Heaven, washed his face withall, and drunk of it, whereby he became renued in spirit, body and excellency, De bubulio factus est Bajulus Regis Siciliae, from a Plow-man he was made Porter to the King of Sicily. And the Popes Letters assures us, That Almannus, held Prisoner by the Sar[…]cens, through the use of a Medicine lived five hundred years. For the King, whose Captive he was, having received this Medicine from the Embassadours of the great King, and being suspitious of them, made tryal hereof upon this Captive, which was brought him for that purpose. And the Lady of the Woods in great Britanny searching for a white Hinde, found an Ointment, wherewith the Keeper of the Woods anointed his whole body, except the soals of his feet, and he lived three hundred years without any corruption, save in the soals of his feet, which had some passions. We our selves know it frequent in these dayes, That plain Countrey men, without the advantage so much as of a Physicians advice, live very healthfully an hundred years, or little lesse. And these are the rather confirmed by the operations of Animals, as Harts, Eagles, Serpents, and many others, who by the efficacy of heart or stones, have renewed their youth: And wise men seeing, that even bruits could reach so farre to their Prolongation, adjudging it no lesse feasable by reasonable men, set themselves on the Spurre to find out this secret. Hereupon Artefius from his own ingenuity, having found the Secrets, of Stones, Herbs, Sensibles, &c. both for the knowledge of Nature, and especially the Prolongation of Life, did rejoyce, that he had lived 1025. yeares. Further, to confirme this Assertion of the Prolongation of Life, it's considerable, That man naturally is immortal, that is to say, Potens non mori, hath a possibility of not dying. Yea, even after his fall, he might live a thousand years, though by degrees the length of life was abbreviated. Hence it follows, That this abbreviation is Accidental, and consequentially may be repaired in whole or in part; and upon search we shall find the accidental cause of this corruption, is not from the Heavens, or any other than the defect of true Government of our health. In that our Fathers are corrupt and imbecil, they beget sonnes of a corrupt complexion and composition, and their children upon the same score are corrupted. Thus the Pedig[…]ee of corruption is deprived from Fathers to sonnes, untill we settle upon our heirs an assured abbreviation of our dayes. Yet this doth not conclude, That to perpetuity there shall succeed an abbreviation of our life, since there is a positive period set to our life, men may live till they be eighty years, though then their dayes be but labour and sorrow.

Now if every man would from the br[…]st exercise a compleat Regiment of health (which consists in such things as have relation to Meat, Drink, Sleep, Waking, Motion, Rest, Evacuation, Retention, Air, and the Passions of the mind.) He might find a remedy resisting his proper malady. For upon the prosecution of such a Regiment, one might arrive at the uttermost limit of that Nature he had from his Parents will permit, and be led to the very last period of Nature (I mean Nature fallen from its original uprightnesse) beyond which there is no further progresse; because it doth little or nothing availe against the corruption of our Ancestours: and yet the great impossibility of any mans so ordering himself in a mean, in all the fore-mentioned things, as the Regiment of health exacts, wherefore abbreviation of our dayes does not only from our Progenitors, but hath its advantages from the want of Regiment. However the Art of Physick sufficiently determines this. Although nor rich, or poor, wise or ignorant, no nor the most accurate Physitians themselves, do accomplish this Regiment in themselves or others, as every eye can discern. Yet Nature is not deficient in Necessaries, or Art any wayes incompleat, but rather is advantagious to make insurrections and irruptions against, and so farre into these accidental passions, as they are either whol[…] or in part rooted out. At first, and in the beginning of our ages declining, the remedy was easie: But since we have five thousand years or more disadvantage, the Cure is more craggy.

But waving the Inconveniences wise men moved by the considerations forementioned, have endeavoured to find out the means and wayes, which not only are forceable against the defects of every mans proper Regiment, but also against the corruptions of our Parents: Not that hereby they can attain to the years of Adam or Arte[…]ius, by reason of the growing corruption, but that our dayes may be augmented an hundred yeares, or more, above the ordinary age of most men in these dayes. And though it be impossible absolutely to retard the accidents of old age, yet hereby they may mitigate them, so as life will happily be prorogued beyond the common account, yet alwayes within the ultimate circuit of Nature. There is a bounder of Nature, set in men since their Fall. There is a bounder of every particular man arising from the proper corruption of his Parents. Beyond both these bounders it's impossible to passe; yet happily one may arrive beyond the latter: nor yet so farre to go beyond it, as that the wisest of men can ever reach the former. Although there be a possibility and aptitude of Nature to proceed to that boundary our fi[…]st Parents set them[…] Let no man think this strange, since this ap[…]itude extends it self to immortality, as app[…]a[…]s both before the fall, and shall be evident after the Resurrection.

Perhaps you may obj[…]ct, That neither Aristotle, Plato, Hippocr[…]es, or Galen ever attained that pr[…]longation. I shall answer, They have not attained the knowledge of many ordinary truths, which other ingenious heads have found out; a[…]d if so, they may easily miscarry in a businesse of such weighty consequence, though they made it their study: especially, if we consider, how they were […]u[…]dened with other imperti[…]en[…]es, and so were sooner brought to their g[…]y haires, spending the inch of their Candles in more debased and vulgar subjects, than in finding out the wayes to […]o great Secrets. We are not ignorant Aristotle sayes in his Predicaments, That the Qu[…]ature of a Circle is possible, yet not then known. Yea he conf[…]sse[…], himself and all his Predecessors were ignorant hereof, yet we in our times know it. Now if Aristotle did come short in such a trivial, much more might he in the deep mysteries of Nature. Even in these dayes wise men are ignorant of many things, which the most ordinary capacity shall understand ere long. Thus the Objection is of little force.