nevertheless there remain yet another part of natural philosophy which be  common make a principal part and hold rank with physic special and metaphysic  which be mathematic but I think it more agreeable to the nature of thing and  to the light of order to place it as a branch of metaphysic for the subject of  it be quantity not quantity indefinite which be but a relative and belong to  philosophy prima as have be say but quantity determine or proportionable it  appear to be one of the essential from of thing as that that be causative in  nature of a number of effect insomuch as we see in the school both of  Democritus and of Pythagoras that the one do ascribe figure to the first seed  of thing and the other do suppose number to be the principle and original of  thing and it be true also that of all other from as we understand from it be  the most abstract and separable from matter and therefore most proper to  metaphysic which have likewise be the cause why it have be better labour and  inquire than any of the other from which be more immerse in matter for it be  the nature of the mind of man to the extreme prejudice of knowledge to delight  in the spacious liberty of generalty as in a champaign region and not in the  enclosure of particularity the mathematics of all other knowledge be the  goodly field to satisfy that appetite but for the place of this science it be  not much material only we have endeavour in these our partition to observe a  kind of perspective that one part may cast light upon another the mathematics  be either pure or mix to the pure mathematics be those science belong which  handle quantity determinate mere sever from any axiom of natural philosophy  and these be two geometry and arithmetic the one handle quantity continue and  the other dissever mix have for subject some axiom or part of natural  philosophy and consider quantity determine as it be auxiliary and incident  unto they for many part of nature can neither be invent with sufficient  subtlety nor demonstrate with sufficient perspicuity nor accommodate unto use  with sufficient dexterity without the aid and intervene of the mathematics of  which sort be perspective music astronomy cosmography architecture engineery  and diverse other in the mathematics I can report no deficience except it be  that man do not sufficient understand this excellent use of the pure  mathematics in that they do remedy and cure many defect in the wit and faculty  intellectual for if the wit be too dull they sharpen it if too wander they fix  it if too inherent in the sense they abstract it so that as tennis be a game  of no use in itself but of great use in respect it make a quick eye and a body  ready to put itself into all posture so in the mathematics that use which be  collateral and intervenient be no less worthy than that which be principal and  intend and as for the mix mathematics I may only make this prediction that  there can fail to be more kind of they as nature grow further disclose thus  much of natural science or the part of nature speculative for natural prudence  or the part operative of natural philosophy we will divide it into three part  experimental philosophical and magical which three part active have a  correspondence and analogy with the three part speculative natural history  physic and metaphysic for many operation have be invent sometime by a casual  incidence and occurrence sometime by a purpose experiment and of those which  have be find by a intentional experiment some have be find out by vary or  extend the same experiment some by transfer and compound diverse experiment  the one into the other which kind of invention a empiric may manage again by  the knowledge of physical cause there can fail to follow many indication and  designation of new particular if man in their speculation will keep one eye  upon use and practice but these be but coastings along the shore to press  shore uneven for it seem to I there can hardly be discover any radical or  fundamental alteration and innovation in nature either by the fortune and  essay of experiment or by the light and direction of physical cause if  therefore we have report metaphysic deficient it must follow that we do the  like of natural magic which have relation thereunto for as for the natural  magic whereof now there be mention in book contain certain credulous and  superstitious conceit and observation of sympathy and antipathy and hide  propriety and some frivolous experiment strange rather by disguisement than in  themselves it be as far differ in truth of nature from such a knowledge as we  require as the story of king Arthur of Britain or Hugh of Bourdeaux differ  from Caesar commentary in truth of story for it be manifest that Caesar do  great thing de yes than those imaginary hero be feign to do but he do they not  in that fabulous manner of this kind of learning the fable of Ixion be a  figure who design to enjoy Juno the goddess of power and instead of her have  copulation with a cloud of which mixture be beget centaur and chimera so  whosoever shall entertain high and vaporous imagination instead of a laborious  and sober inquiry of truth shall beget hope and belief of strange and  impossible shape and therefore we may note in these science which hold so much  of imagination and belief as this degenerate natural magic alchemy astrology  and the like that in their proposition the description of the mean be ever  more monstrous than the pretence or end for it be a thing more probable that  he that know well the nature of weight of colour of pliant and fragile in  respect of the hammer of volatile and fix in respect of the fire and the rest  may superinduce upon some metal the nature and from of gold by such mechanic  as long to the production of the nature afore rehearse than that some grain of  the medicine project shall in a few moment of time turn a sea of quicksilver  or other material into gold so it be more probable that he that know the  nature of arefaction the nature of assimilation of nourishment to the thing  nourish the manner of increase and clear of spirit the manner of the  depredation which spirit make upon the humour and solid part shall by ambages  of diet bath anointings medicine motion and the like prolong life or restore  some degree of youth or vivacity than that it can be do with the use of a few  drop or scruple of a liquor or receipt to conclude therefore the true natural  magic which be that great liberty and latitude of operation which depend upon  the knowledge of from I may report deficient as the relative thereof be to  which part if we be serious and incline not to vanity and plausible discourse  beside the derive and deduce the operation themselves from metaphysic there be  pertinent two point of much purpose the one by way of preparation the other by  way of caution the first be that there be make a calendar resemble a inventory  of the estate of man contain all the invention be the work or fruit of nature  or be which be now extant and whereof man be already possess out of which do  natural result a note what thing be yet hold impossible or not invent which  calendar will be the more artificial and serviceable if to every repute  impossibility you add what thing be extant which come the near in degree to  that impossibility to the end that by these optatives and potentials man  inquiry may be the more awake in deduce direction of work from the speculation  of cause and second that these experiment be not only esteem which have a  immediate and present use but those principal which be of most universal  consequence for invention of other experiment and those which give most light  to the invention of cause for the invention of the mariner needle which give  the direction be of no less benefit for navigation than the invention of the  sail which give the motion thus have I pass through natural philosophy and the  deficience thereof wherein if I have differ from the ancient and receive  doctrine and thereby shall move contradiction for my part as I affect not to  dissent so I purpose not to contend if it be truth non  to utter melodious notes deaf respondent all sylvae the voice of nature will  consent whether the voice of man do or no and as Alexander Borgia be wont to  say of the expedition of the French for Naples that they come with chalk in  their hand to mark up their lodging and not with weapon to fight so I like  better that entry of truth which come peaceable with chalk to mark up those  mind which be capable to lodge and harbour it than that which come with  pugnacity and contention but there remain a division of natural philosophy  accord to the report of the inquiry and nothing concern the matter or subject  and that be positive and considerative when the inquiry report either a  assertion or a doubt these doubt or non to be fluid be of two sort particular  and total for the first we see a good example thereof in aristotle's problem  which deserve to have have a better continuance but so nevertheless as there  be one point whereof warning be to be give and take the register of doubt have  two excellent use the one that it save philosophy from error and falsehood  when that which be not full appear be not collect into assertion whereby error  may draw error but reserve in doubt the other that the entry of doubt be as so  many sucker or sponge to draw use of knowledge insomuch as that which if doubt  have not precede a man shall never have advice but pass it over without note  by the suggestion and solicitation of doubt be make to be attend and apply but  both these commodity do scarce countervail and inconvenience which will  intrude itself if it be not debar which be that when a doubt be once receive  man labour rather how to keep it a doubt still than how to solve it and accord  bend their wit of this we see the familiar example in lawyer and scholar both  which if they have once admit a doubt it go ever after authorize for a doubt  but that use of wit and knowledge be to be allow which labour to make doubtful  thing certain and not those which labour to make certain thing doubtful  therefore these calendar of doubt I commend as excellent thing so that there  he this caution use that when they be through sift and bring to resolution  they be from thenceforth omit discard and not continue to cherish and  encourage man in doubt to which calendar of doubt or problem I advice be annex  another calendar as much or more material which be a calendar of popular error  I mean chief in natural history such as pass in speech and conceit and be  nevertheless apparent detect and convict of untruth that man knowledge be not  weaken nor embase by such dross and vanity as for the doubt or non to be fluid  general or in total I understand those difference of opinion touch the  principle of nature and the fundamental point of the same which have cause the  diversity of sect school and philosophy as that of Empedocles Pythagoras  Democritus Parmenides and the rest for although Aristotle as though he have be  of the race of the ottoman think he can not reign except the first thing he do  he kill all his brother yet to those that seek truth and not magistrality it  can but seem a matter of great profit to see before they the several opinion  touch the foundation of nature not for any exact truth that can be expect in  those theory for as the same phenomenon in astronomy be satisfy by this  receive astronomy of the diurnal motion and the proper motion of the planet  with their eccentrics and epicycle and likewise by the theory of Copernicus  who suppose the earth to move and the calculation be indifferent agreeable to  both so the ordinary face and view of experience be many time satisfy by  several theory and philosophy whereas to find the real truth require another  manner of severity and attention for as Aristotle say that child at the first  will call every woman mother but afterward they come to distinguish accord to  truth so experience if it be in childhood will call every philosophy mother  but when it come to ripeness it will discern the true mother so as in the  meantime it be good to see the several gloss and opinion upon nature whereof  it may be everyone in some one point have see clear than his fellow therefore  I wish some collection to be make painful and understand de antiquity  philosophy out of all the possible light which remain to we of they which kind  of work I find deficient but here I must give warning that it be do distinct  and sever the philosophy of everyone throughout by themselves and not by title  pack and faggoted up together as have be do by plutarch for it be the harmony  of a philosophy in itself which give it light and credence whereas if it be  single and break it will seem more foreign and dissonant for as when I read in  Tacitus the action of Nero or Claudius with circumstance of time inducement  and occasion I find they not so strange but when I read they in Suetonius   and sup gather into title and bundle and not in order of time they seem more  monstrous and incredible so be it of any philosophy report entire and  dismember by article neither do I exclude opinion of latter time to be  likewise represent in this calendar of sect of philosophy as that of  Theophrastus Paracelsus eloquent reduce into a harmony by the pen of severinus  the Dane and that of Tilesius and his scholar donius be as a pastoral  philosophy full of sense but of no great depth and that of fracastorius who  though he pretend not to make any new philosophy yet do use the absoluteness  of his own sense upon the old and that of gilbertus our countryman who revive  with some alteration and demonstration the opinion of Xenophanes and any other  worthy to be admit thus have we now deal with two of the three beam of man  knowledge that be radius straight line which be refer to nature radius  to break up which be refer to God and can report true because of the  inequality of the medium there rest radius to bend back whereby man behold and  contemplate himself IX we come therefore now to that knowledge whereunto the  ancient oracle direct we which be the knowledge of ourselves which deserve the  more accurate handle by how much it touch we more near this knowledge as it be  the end and term of natural philosophy in the intention of man so  notwithstanding it be but a portion of natural philosophy in the continent of  nature and general let this be a rule that all partition of knowledge be  accept rather for line and vein than for section and separation and that the  continuance and entireness of knowledge be preserve for the contrary hereof  have make particular science to become barren shallow and erroneous while they  have not be nourish and maintain from the common fountain so we see Cicero the  orator complain of Socrates and his school that he be the first that separate  philosophy and rhetoric whereupon rhetoric become a empty and verbal be so we  may see that the opinion of Copernicus touch the rotation of the earth which  astronomy itself can correct because it be not repugnant to any of the  phenomenon yet natural philosophy may correct so we see also that the science  of medicine if it be destituted and forsake by natural philosophy it be not  much better than a empirical practice with this reservation therefore we  proceed to human philosophy or humanity which have two part the one consider  man segregate or distributive the other congregate or in society so as human  philosophy be either simple and particular or conjugate and civil humanity  particular consist of the same part whereof man consist that be of knowledge  which respect the body and of knowledge that respect the mind but before we  distribute so far it be good to constitute for I do take the consideration in  general and at large of human nature to be fit to be emancipate and make a  knowledge by itself not so much in regard of those delightful and elegant  discourse which have be make of the dignity of man of his misery of his state  and life and the like adjunct of his common and undivided nature but chief in  regard of the knowledge concern the sympathy and concordance between the mind  and body which be mix can be proper assign to the science of either this  knowledge have two branch for as all league and amity consist of mutual  intelligence and mutual office so this league of mind and body have these two  part how the one disclose the other and how the one work upon the other  discovery and impression the former of these have beget two be both of  prediction or prenotion whereof the one be honour with the inquiry of  Aristotle and the other of Hippocrates and although they have of late time be  use to be couple with superstition and fantastical be yet be purge and restore  to their true state they have both of they a solid ground in nature and a  profitable use in life the first be physiognomy which discover the disposition  of the mind by the lineament of the body the second be the exposition of  natural dream which discover the state of the body by the imagination of the  mind in the former of these I note a deficience for Aristotle have very  ingenious and diligent handle the factures of the body but not the gesture of  the body which be no less Comprehensible by be and of great use and advantage  for the lineament of the body do disclose the disposition and inclination of  the mind in general but the motion of the countenance and part do not only so  but do further disclose the present humour and state of the mind and will for  as your majesty say most apt and elegant as the tongue speak to the ear so the  gesture speak to the eye and therefore a number of subtle person who eye do  dwell upon the face and fashion of man do well know the advantage of this  observation as be most part of their ability neither can it be deny but that  it be a great discovery of dissimulation and a great direction in business the  latter branch touch impression have not be collect into be but have be handle  disperse and it have the same relation or antistrophe that the former have for  the consideration be double either how and how far the humour and affect of  the body do alter or work upon the mind or again how and how far the passion  or apprehension of the mind do alter or work upon the body the former of these  have be inquire and consider as a part and appendix of medicine but much more  as a part of religion or superstition for the physician prescribe cure of the  mind in frenzy and melancholy passion and pretend also to exhibit medicine to  exhilarate the mind to control the courage to clarify the wit to corroborate  the memory and the like but the scruple and superstition of diet and other  regiment of the body in the sect of the Pythagorean in the heresy of the  manichees and in the law of mahomet do exceed so likewise the ordinance in the  ceremonial law interdict the eat of the blood and the fat distinguish between  beast clean and unclean for meat be many and strict nay the faith itself be  clear and serene from all cloud of ceremony yet retain the use of fastlings  abstinences and other a steeping and humiliation of the body as thing real and  not figurative the root and life of all which prescript be beside the ceremony  the consideration of that dependency which the affection of the mind be submit  unto upon the state and disposition of the body and if any man of weak  judgement do conceive that this suffer of the mind from the body do either  question the immortality or derogate from the sovereignty of the soul he may  be teach in easy instance that the infant in the mother womb be compatible  with the mother and yet separable and the most absolute monarch be sometime  lead by his servant and yet without subjection as for the reciprocal knowledge  which be the operation of the conceit and passion of the mind upon the body we  see all wise physician in the prescription of their regiment to their patient  do ever consider accidental happening animi as of great force to further or  hinder remedy or recovery and more special it be a inquiry of great depth and  worth concern imagination how and how far it alter the body proper of the  imaginant for although it have a manifest power to hurt it follow not it have  the same degree of power to help no more than a man can conclude that because  there be pestilent air able sudden to kill a man in health therefore there  shall be sovereign air able sudden to cure a man in sickness but the  inquisition of this part be of great use though it needs as Socrates say a  Delian diver be difficult and profound but unto all this knowledge de common  chain of the concordance between the mind and the body that part of inquiry be  most necessary which consider of the seat and domiciles which the several  faculty of the mind do take and occupate in the organ of the body which  knowledge have be attempt and be controvert and deserve to be much better  inquire for the opinion of Plato who place the understanding in the brain  animosity which he do unfit call anger have a great mixture with pride in the  heart and concupiscence or sensuality in the liver deserve not to be despise  but much less to be allow so then we have constitute as in our own wish and  advice the inquiry touch human nature entire as a just portion of knowledge to  be handle apart X the knowledge that concern man body be divide as the good of  man body be divide unto which it refer the good of man body be of four kind  health beauty strength and pleasure so the knowledge be medicine or be of cure  be of decoration which be call cosmetic be of activity which be call athletic  and be voluptuary which Tacitus true call to educate luxus this subject of man  body be of all other thing in nature most susceptible of remedy but then that  remedy be most susceptible of error for the same subtlety of the subject do  cause large possibility and easy fail and therefore the inquiry ought to be  the more exact to speak therefore of medicine and to resume that we have say  ascend a little high the ancient opinion that man be a little world a abstract  or model of the world have be fantastical strain by Paracelsus and the  alchemist as if there be to be find in man body certain correspondence and  parallel which shall have respect to all variety of thing as star planet  mineral which be extant in the great world but thus much be evident true that  of all substance which nature have produce man body be the most extreme  compound for we see herb and plant be nourish by earth and water beast for the  most part by herb and fruit man by the flesh of beast bird fish herb grain  fruit water and the manifold alteration dress and preparation of these several  body before they come to be his food and aliment add hereunto that beast have  a more simple order of life and less change of affection to work upon their  body whereas man in his mansion sleep exercise passion have infinite variation  and it can be deny but that the body of man of all other thing be of the most  compound mass the soul on the other side be the simple of substance as be well  express Purumque to leave behind the upper air sensum and auraA simple fire so  that it be no marvel though the soul so place enjoy no rest if that principle  be true that movement a thing be tearing away extra locum gentle in loco but  to the purpose this variable composition of man body have make it as a  instrument easy to distemper and therefore the poet do well to conjoin music  and medicine in Apollo because the office of medicine be but to tune this  curious harp of man body and to reduce it to harmony so then the subject be so  variable have make the be by consequent more conjectural and the be be  conjectural have make so much the more place to be leave for imposture for  almost all other be and science be judge by act or masterpiece as I may term  they and not by the success and event the lawyer be judge by the virtue of his  plead and not by the issue of the cause this master in this ship be judge by  the direct his course aright and not by the fortune of the voyage but the  physician and perhaps this politic have no particular act demonstrative of his  ability but be judge most by the event which be ever but as it be take for who  can tell if a patient die or recover or if a state be preserve or ruin whether  it be be or accident and therefore many time the impostor be prize and the man  of virtue tax nay we see the weakness and credulity of man be such as they  will often refer a mountebank or witch before a learned physician and  therefore the poet be clear sight in discern this extreme folly when they make  Aesculapius and Circe brother and sister both child of the sun as in the verse  ipse discoverer art of medicine ankle et arm fulmine Phoebigenam of the Styx  to thrust away and wave and again dive unapproached where sun son light c for  in all time in the opinion of the multitude witch and old woman and impostor  have have a competition with physician and what follow Even this that  physician say to themselves as Solomon express it upon a high occasion if it  befall to I as befall to the fool why shall I labour to be more wise and  therefore I can much blame physician that they use common to intend some other  be or practice which they fancy more than their profession for you shall have  of they antiquary poet humanist statesman merchant divine and in every of  these better see than in their profession and no doubt upon this ground that  they find that mediocrity and excellency in their be make no difference in  profit or reputation towards their fortune for the weakness of patient and  sweetness of life and nature of hope make man depend upon physician with all  their defect but nevertheless these thing which we have speak of be course  beget between a little occasion and a great deal of sloth and default for if  we will excite and awake our observation we shall see in familiar instance  what a predominant faculty the subtlety of spirit have over the variety of  matter or from nothing more variable than face and countenance yet man can  bear in memory the infinite distinction of they nay a painter with a few shell  of colour and the benefit of his eye and habit of his imagination can imitate  they all that ever have be be or may be if they be bring before he nothing  more variable than voice yet man can likewise discern they personal nay you  shall have a buffoon or a ballet will express as many as he please nothing  more variable than the differ sound of word yet man have find the way to  reduce they to a few simple letter so that it be not the insufficiency or  incapacity of man mind but it be the remote stand or place thereof that breed  these maze and incomprehensions for as the sense afar off be full of mistake  but be exact at hand so be it of the understanding the remedy whereof be not  to quicken or strengthen the organ but to go near to the object and therefore  there be no doubt but if the physician will learn and use the true approach  and avenue of nature they may assume as much as the poet say et quoniam  variant sickness to diversify be mille mali species mille health to be which  that they shall do the nobleness of their be do deserve well shadow by the  poet in that they make Aesculapius to be the son of the sun the one be the  fountain of life the other as the second stream but infinite more honour by  the example of our saviour who make the body of man the object of his miracle  as the soul be the object of his doctrine for we read not that ever he  vouchsafe to do any miracle about honour or money except that one for give  tribute to Caesar but only about the preserve sustain and heal the body of man  medicine be a science which have be as we have say more profess than labour  and yet more labour than advance the labour have be in my judgement rather in  circle than in progression for I find much iteration but small addition it  consider cause of disease with the occasion or impulsions the disease  themselves with the accident and the cure with the preservation the deficience  which I think good to note be a few of many and those such as be of a more  open and manifest nature I will enumerate and not place the first be the  discontinuance of the ancient and serious diligence of Hippocrates which use  to set down a narrative of the special case of his patient and how they  proceed and how they be judge by recovery or death therefore have a example  proper in the father of the be I shall not needs to allege a example foreign  of the wisdom of the lawyer who be careful to report new case and decision for  the direction of future judgement this continuance of medicinal history I find  deficient which I understand neither to be so infinite as to extend to every  common case nor so reserve as to admit none but wonder for many thing be new  in this manner which be not new in the kind and if man will intend to observe  they shall find much worthy to observe in the inquiry which be make by anatomy  I find much deficience for they inquire of the part and their substance figure  and a putting together but they inquire not of the diversity of the part the  secrecy of the passage and the seat or nestle of the humour nor much of the  footstep and impression of disease the reason of which omission I suppose to  be because the first inquiry may be satisfy in the view of one or a few  anatomy but the latter be comparative and casual must arise from the view of  many and as to the diversity of part there be no doubt but the facture or  frame of the inward part be as full of difference as the outward and in that  be the cause continent of many disease which not be observe they quarrel many  time with the humour which be not in fault the fault be in the very frame and  mechanic of the part which can be remove by medicine alterative but must be  accommodate and palliate by diet and medicine familiar and for the passage and  poor it be true which be ancient note that the more subtle of they appear not  in anatomy because they be shut and latent in dead body though they be open  and manifest in life which be suppose though the inhumanity of anatomy alive  be by cels just reprove yet in regard of the great use of this observation the  inquiry needs not by he so slight to have be relinquish altogether or refer to  the casual practice of surgery but may have be well divert upon the dissection  of beast alive which notwithstanding the dissimilitude of their part may  sufficient satisfy this inquiry and for the humour they be common pass over in  anatomy as purgaments whereas it be most necessary to observe what cavity nest  and receptacle the humour do find in the part with the differ kind of the  humour so lodge and receive and as for the footstep of disease and their  devastation of the inward part impostumations a soreness discontinuations  putrefaction consumption contraction extension convulsion dislocation  obstruction repletion together with all preternatural substance as stone  carnosities excrescence worm and the like they ought to have be exact observe  by multitude of anatomy and the contribution of man several experience and  careful set down both historically accord to the appearance and artificial  with a reference to the disease and symptom which result from they in case  where the anatomy be of a defunct patient whereas now upon open of body they  be pass over slight and in silence in the inquiry of disease they do abandon  the cure of many some as in their nature incurable and other as pass the  period of cure so that Sulla and the triumvir never proscribe so many man to  die as they do by their ignorant edict whereof number do escape with less  difficulty than they do in the Roman prescription therefore I will not doubt  to note as a deficience that they inquire not the perfect cure of many disease  or extremity of disease but pronounce they incurable do enact a law of neglect  and exempt ignorance from discredit nay further I esteem it the office of a  physician not only to restore health but to mitigate pain and dolour and not  only when such mitigation may conduce to recovery but when it may serve to  make a fair and easy passage for it be no small felicity which Augustus Caesar  be wont to wish to himself that same euthanasia and which be special note in  the death of Antoninus Of who death be after the fashion and semblance of a  kind and pleasant sheep so it be write of Epicurus that after his disease be  judge desperate he drown his stomach and sense with a large draught and  ingurgitation of wine whereupon the epigram be make from here of the Styx full  to draw up aquas he be not sober enough to taste any bitterness of the Stygian  water but the physician contrariwise do make a kind of scruple and religion to  stay with the patient after the disease be deplore whereas in my judgement  they ought both to inquire the skill and to give the attendance for the  facilitate and assuage of the pain and agony of death in the consideration of  the cure of disease I find a deficience in the receipt of propriety respect  the particular cure of disease for the physician have frustrate the fruit of  tradition and experience by their magistralities in add and take out and  change quid pro how in their receipt at their pleasure command so over the  medicine as the medicine can command over the disease for except it be treacle  and mithridatum and of late diascordium and a few more they tie themselves to  no receipt severe and religious for as to the confection of sale which be in  the shop they be for readiness and not for propriety for they be upon general  intention of purge open comfort alter and not much appropriate to particular  disease and this be the cause why empiric and old woman be more happy many  time in their cure than learned physician because they be more religious in  hold their medicine therefore here be the deficience which I find that  physician have not partly out of their own practice partly out of the constant  probation report in book and partly out of the tradition of empiric set down  and deliver over certain experimental medicine for the cure of particular  disease beside their own conjectural and magistral description for as they be  the man of the best composition in the state of Rome which either be consul  incline to the people or be tribune incline to the senate so in the matter we  now handle they be the best physician which be learned incline to the  tradition of experience or be empiric incline to the method of learning in  preparation of medicine I do find strange special consider how mineral  medicine have be extol and that they be safe for the outward than inward part  that no man have seek to make a imitation by be of natural bath and  medicinable fountain which nevertheless be confess to receive their virtue  from mineral and not so only but discern and distinguish from what particular  mineral they receive tincture as sulphur vitriol steel or the like which  nature if it may be reduce to composition of be both the variety of they will  be increase and the temper of they will be more command but lest I grow to be  more particular than be agreeable either to my intention or to proportion I  will conclude this part with the note of one deficience more which seem to I  of great consequence which be that the prescript in use be too Compendious to  attain their end for to my understanding it be a vain and flatter opinion to  think any medicine can be so sovereign or so happy as that the receipt or miss  of it can work any great effect upon the body of man it be a strange speech  which speak or speak oft shall reclaim a man from a vice to which he be by  nature subject it be order pursuit sequence and interchange of application  which be mighty in nature which although it require more exact knowledge in  prescribe and more precise obedience in observe yet be recompense with the  magnitude of effect and although a man will think by the daily visitation of  the physician that there be a pursuance in the cure yet let a man look into  their prescript and ministration and he shall find they but inconstancy and  every day device without any settle providence or project not that every  scrupulous or superstitious prescript be effectual no more than every straight  way be the way to heaven but the truth of the direction must precede severity  of observance for cosmetic it have part civil and part effeminate for  cleanness of body be ever esteem to proceed from a due reverence to God to  society and to ourselves as for artificial decoration it be well worthy of the  deficience which it have be neither fine enough to deceive nor handsome to use  nor wholesome to please for athletic I take the subject of it large that be to  say for any point of ability whereunto the body of man may be bring whether it  be of activity or of patience whereof activity have two part strength and  swiftness and patience likewise have two part hardness against want and  extremity and endurance of pain or torment whereof we see the practice in  tumbler in savage and in those that suffer punishment nay if there be any  other faculty which fall not within any of the former division as in those  that dive that obtain a strange power of contain respiration and the like I  refer it to this part of these thing the practice be know but the philosophy  that concern they be not much inquire the rather I think because they be  suppose to be obtain either by a aptness of nature which can be teach or only  by continual custom which be soon prescribe which though it be not true yet I  forbear to note any deficience for the Olympian game be down long since and  the mediocrity of these thing be for use as for the excellency of they it  serve for the most part but for mercenary ostentation for be of pleasure  sensual the chief deficience in they be of law to repress they for as it have  be well observe that the be which flourish in time while virtue be in growth  be military and while virtue be in state be liberal and while virtue be in  declination be voluptuary so I doubt that this age of the world be somewhat  upon the descent of the wheel with be voluptuary I couple practice joculary  for the deceive of the sense be one of the pleasure of the sense as for game  of recreation I hold they to belong to civil life and education and thus much  of that particular human philosophy which concern the body which be but the  tabernacle of the mind