A MODEST DEFENCE OF THE CAVEAT GIVEN TO THE WEARERS OF empoisoned Annulets, as preservatives from the Plague:  
Wherein that point is somewhat more largely reasoned and debated with an ancient Physician, who hath maintained them by public writing:  
As likewise that unlearned and dangerous opinion, That the Plague is not infectious, lately broached in London, is briefly glansed at, and refuted by way of Preface, by FR. HEARING D. in Physic.  
Read without prejudice: judge without partiality.  Quemadmodum ex attritu lapidum ignis elicitur: sic ex collatione, & conflictu opinionum emergit veritas. 
LONDON Printed by Arnold Hatfield for William jones dwelling in red-cross street at the sign of the Ship. 1604.   

TO ALL THAT love health, and honour Physic, health of Mind and Body.  
THere is an old saying (friendly Reader) that Philosophers and learned men agree together like the clocks of a great city, which do seldom concur, but for the most part differ, and vary one from another. This is not without some colour of truth. Nevertheless we must take heed, that we do not therefore condemn good Arts and Sciences, either of uncertainty or of falsehood, folly and vanity, as some have done. For this were solemn in crimen vocare, cum lippientes potius oculos tonsori Licinio committeremus. As if a bleere-eyed man assaying to read at midday, and finding inability, should lay the fault upon the Sun, and not rather seek remedy for his ill-affected eyes. Hominum haec sunt vitia, non Artium. These are the faults of men, and not of good Arts, whose principles and theorems are true, certain, constant, catholic, and full of most clear, resplendent and divine light; as the Poets have most pithily shadowed in the Fable of Prometheus, whom they set forth stealing fire from Jupiter out of heaven. Ingenia nostra habent suos morbos, quemadmodum corpora. Our wits indeed have their diseases as well as our bodies: as Phylauty or self-love, Pride, Ambition, Malice, Hatred, Covetousness, Vainglory: and these as so many clouds, do come betwixt us and Lady Alethia, 〈◊〉 and darkening Prometheus' sparks, the little candle or light of our minds, in such sort, as oft times we can not, and sometimes we will not see the truth. Books and opinions are Mentis pignora & quasi liberi, as it were the begotten, and children of our minds. And what father is there (though otherwise never so prudent) who may not be resembled to the Crow which thinketh her black bird the fairest of all other; or to the Ape who so over-loveth her young ones, that by colling she killeth them? It must be a foul and black fault which a father or rather a mother will see in her son: and it must be a gross and palpable error which a man will acknowledge, if it be of his own breeding, brooding, or broaching.  Ingenio qui vult cedere rarus erit. 
Suum cuique pulchrum. Every one is in love with his own shadow. It is therefore nothing strange unto me, that the ancient Physician (with whom I confer in my 〈◊〉 discourse) and other learned men, having received these 〈◊〉 by tradition, without any great examination, do labour to maintain them in their writings, by show and colour of reason. But I must needs confess, I cannot but greatly wonder at the strange, uncouth, and unreasonable Paradox, broached of late in this city, That the Plague is not contagious. This fantastic conceit bringeth to mind that of the Orator: Nescio quomodo fiat, ut nihil tam sit absurdum quod non dicatur & defendatur ab aliquo Philosophorum. I know not how it cometh to pass, that nothing can be spoken so absurdly, which is not defended by some of the Philosophers.  
If any one of our coat, should maintain this monstrous and pernicious heresy, the Tribe of Physicians would be so far from disputing the matter with him, as they would strait send him that Anticeras to purge his brain with Hellebore. Contra principia negantem non est disp●●tandum. No argument is to be held with him who denieth principles, and razeth the grounds and foundations of Arts.  
The Plague is thus defined by Physicians Pestis est morbus acutus contagiosus plurimos inter fiens etc. The pest is a sharp contagious disease. 
Fracast. lib. 2. cap. 3. de morb. contag. Gal. 1. de diff. feb. cap. 2.  So that you see the Plague is placed by Physicians in that rank of sharp diseases, which are contagious. To this judgement of Aescalapius school, the Philosophers, Orators, Poets, and wise men of all ages have subscribed. How often doth Tully call Catiline, and other such like factious firebrands, Pests patriae, the plagues of their country: because as the plague spreadeth his poison upon the bodies of men: so they infected the minds of such Citizens as conversed with them, with poisonful and seditious thoughts and inclinations.  
Shall the ich, scab, measles, small pox etc. be acknowledged catching and infectious, by the experience of every silly woman; and shall the plague be esteemed Animal mansuetum, an harmless and innocent creature. But they easily reject the authorities and reasons of Physicians as Naturians, for so they call them, and reason thus from the Scriptures. The plague is called the sword, the hand, the arrow of God, therefore it cometh not by Contagion, since neither an hand, a sword, or arrow doth wound by contagion.  
The French disease is called by a great learned man, Flagellum divinum scortatorum, God's whips sent from heaven, to scourge whoore-masters. But if any man would hereupon conclude that it were not contagious, common experience would put out his Eyes. Therefore these two will well concur together, that the Lues Gallica, is a punishment inflicted by God upon the filthy and beastly sin of whoredom (which in this age is counted but a sport) and may be truly called the hand, the sword, the arrow of God smiting whoore-masters, and that withal it is catching and infectious, as appeareth evidently in that it cometh not only by unclean company, but likewise by the breath or contrectation of the tainted parties, and is sucked in, from the breast of impure women, by poor infants, and the nurses themselves giving suck to a child whose parents were polluted, are oft-times infected. The like may be said of the Leprosy, which may be also called the hand and arrow of God, & nevertheless is so infectious, that in all well ordered commonwealths, the parties tainted therewith, Communi consortio excludantur, are commanded to dwell apart, Non est malum in civitate, quod non faciat Dominus. There is no evil in the city, which the Lord doth not. It is therefore a fond conceit, to think that to every particular man a several plague or arrow is sent, and not rather a general disease whereby one infecteth another. But they argue further.  
That which God inflicteth upon men by the ministery of angels, is not to be reckoned among natural effects: But the plague etc. Psal. 88 1. Paral. 21. Ezech. 4. therefore it is not to be reckoned among natural effects, and by consequent the plague is no natural disease.  
If they will reason firmly, they must add this word (immediately) unto the proposition. And then we will challenge the assumption as faulty and insufficient. It must be confessed that the angels themselves are not to be reckoned among natural causes. But what shall let that, by the appointment of God, natural causes should be moved, and actuated by the angels. Do not angels both good and bad move and stir up the will of man, though the manner of their workings be secret, and to us unknown, if not incomprehensible? This is evident by the history of Achab, 
Vid. hist. Achab, judae.  and judas. But who will deny that the will of man is in the number of natural causes, and principles. And if the will of man may be inclined and disposed by angels, why should we think that they have nothing to do with other natural causes. Moses by lifting up his rod, brought armies of flies and lice upon Egypt, raised a terrible hail, smote the Egyptians with malignant ulcers. This was an extraordinary ministry of Moses, aswell as of the angels. But shall we therefore think, that the louse and flies came not of putrefaction, the hail of vapours concrete suddenly in the air, the ulcers by the rotting of humours. Satan having a commission signed from God, by a mighty tempest of wind blew up the roof where jobs children were. Doth it therefore follow that he used no natural causes, or is not rather evident that those Princes of the air, do in a moment stir up those natural impressions? The devil casteth the saints into prison, 2. Apocal. 10. But by Tyrants and enemies of the church. In the 6. chap. The pale horse, on whom death sitteth as the horseman, receiveth power to kill, by sword, famine, wild beasts. Why shall we suppose that he used not natural matter in bringing the plague and famine, as well as in sending wild beasts or the sword, which are natural instruments. Afterward in the 4. chap. The angels have charge to restrain the four winds that they hurt not the earth or sea. Whereupon it followeth that upon the Lords command they are likewise turned loose, and bring with them divers affections and mutations of the air, and especially contagious seminaries. It is apparent that the devil (who being a spirit, and of long continuance and experience, must needs be a great Naturian) reacheth to certain witches called Veneficae, divers strong and unknown poisons: whereby those wretched creatures work much mischief. Again, if no natural causes did concur in the pest, then could no natural remedies ease it, much less cure it. But experience leadeth us that both these are untrue. We deny not but that the angels are used as instruments & ministers to inflict this judgement and plague of the plague for the sins of men, neither that this disease hath in it Divinum quid, a secret and hidden nature, so that we may justly with the enchanters of Egypt acknowledge it the finger of God, yet we think it as absurd to affirm that there cometh no plague, but by the stroke and ministry of angels, as if a man should contend, that there was never any hail, tempest, thunder, proceeding from natural causes, because we read, that great hails, storms and winds have been raised by the ministry of angels. Historians report, that an old ark or monument being opened in Babylon, there exhaled out of it, so pernicious and infectious a spirit or breath, that propagated the plague even to the remote Parthians. And in the time of Marcus the Emperor, the soldiers of Auidius Cassius, digging into an ancient sepulchre in hope of gold, which had not been touched for many hundred years, there followed instantly a huge and fearful mortality. julius Obsequeus reporteth, that Aetna casting smoke and fire in abundance, did exanimate and kill the fishes of the sea adjoining, which the Liparenses certain Islanders feeding upon greedily, brought a grievous pestilence among them. Orosius, Eutropius, Augustine de civit. Dei, and Livy lib. 9 make mention of prodigious swarms of Locusts in Africa, which lying dead upon the shores, and corrupting the air, bred such a pest, as consumed in the sole kingdom of Masinissa, 80000. and many more in the adjacent Countries, and in Utica, of 3000. men, 10. only survived.  
This may be sufficient to show that the plague is not always the immediate stroke of angels. Galen reporteth, that upon a dearth in his time, wherein the poorer sort of people were constrained to feed upon roots, acorns, with other more unwholesome and corrupted aliments, there ensued a great mortality. The ulcers & botches which are thrust out by nature, the preternatural heat, the drought, the restlessness, with many other symptoms and accidents of fevers, do proclaim this affliction a natural malady. It hath been observed in this last mortality among us (the wounds whereof are yet fresh and bleeding) that women have passed thorough the pikes more easily & happily than men. So that this hath been called The women's year; because it is thought that for one woman, 6. or 10. men have died. We must not therefore think, 
The like may be said of children who have died in great numbers: nature in them being weak and not able to resist the fury of the disease.  that either the Angel is partial in sparing them, or their sins less heinous or notorious than the sins of men. The reason hereof (as Physicians have conceived) is because they have been more tractable and easily persuaded to keep themselves warm, to keep house and bed: and by these means (their bodies being likewise more soft, tender, and perspirable) have spent by sweeting and insensible transpiration the venomous matter of the Plague; giving thereby more speedy passage to that enemy of life, from the heart and other noble parts: Whereas men for the most part being ill house-doves, accustomed to stirring and motion, have been very unruly and inobsequent to the counsel of their Physicians, and by exposing themselves to the air, have looked in that dangerous guest, to whom they should rather have made a golden bridge. It hath been likewise observed, that this Epidemical disease hath had as his beginning, so his increment, state, and declination, and that it is now (for it walketh still amongst us in corners) nothing so acute, violent and peremptory for the most part, neither so contagious and pernicious, as it was in the State and Strength. Some have had the plague twice or thrice this year: but if it came only by the Angel, he might undoubtedly say with him, Let me strike once, and I will not strike the second time. Secession and departing the city hath been questionless a mean to preserve many; as appear evidently in that a small handful among those great numbers who have stepped aside, have fallen by this sickness in the Country, and those carrying with them from hence the seminaries thereof, in comparison of those huge multitudes which have died in the City: And could not the Angel have found them out, as well in the countries as in London? Again, divers families upon their return, being safe in the Country, have been presently visited, & emptied. Shall we imagine that the punishing Angel stayed their retiring, and had no commission to deal with them out of the City? and not rather think, that the air of the City being tainted, & their bodies disposed to receive infection, this evil hath seized upon them? If we look into the city, we shall find that in Cheapside and other open and large streets, 
Remember the hideous and lamentable cry in olives parish in Southwark.  and in fair, roomy, and spacious houses the Pest hath not set in such sure footing, nor made such havoc, as in narrow lanes, allies, and other pestered and noisome corners, where families of poor people are thronged together, as men use to pack wooll-sacks one upon another, so that one of them can scarce breath beside his fellows face. Shall we imagine, that fair and ample streets, that sweet and goodly houses are privileged from the stroke of the Angel, or from the arrows of the Almighty, more than poor and smoky Cottages? Are not such places as full fraught and replenished with sins of all sorts crying to heaven for vengeance, as those low and base Cabins of simple and miserable creatures? I am not ignorant how ignorant and unlearned men argue (as they suppose) strongly against all these things. If the Plague proceed from natural causes, or corruption of the air, than all persons without exception, who live and and breath in the corrupted air, must needs be poisoned and infected: which all men know to be untrue. But Reason itself will easily teach us the inconsequence of this argument: for who knoweth not, that one and the same cause doth not always work alike, and that effects are varied according to the variety and diversity of the suffering matters and objects. The same Sun hardeneth the clay, and mollifieth the wax: one and the same Northern wind doth not pinch and pierce all bodies with the like coldness. If we should grant that all men's bodies were alike disposed to receive the infected air (which is most false) yet there may be many causes why the like effect should not follow in them all. As (to make it plain) because one man hath carefully used some sovereign and apposite preservative, another hath neglected or contemned all such courses; and as bold and blind bayard rushed upon all dangers: another being a little touched or tainted, hath straightway sent for, or consulted with a learned Physician, and taken a convenient and rational medicine: another either scorneth and refuseth Physicians and Physic, or else sendeth to the Physician, when the bell is ready to toll for him, and when the steed is stolen begins to shut the stable door.  
But beside and above all this, we must know that God Almighty hath an overruling hand, whereby he doth guide and direct natural causes and effects, and hereupon it cometh to pass, that Contagion though never so strong, cannot seize on all though never so much disposed and exposed thereunto. All men are not poisoned that drink poison; 
Psal. 91.  nor all killed with the sword or shot, that go to war. 
Marc. 18.  And yet poison is lethal, and the sword devoureth as well one as another. Therefore to argue that divers Physicians, Nurs-keepers and Surgeons, conversant about sick persons, are not tainted at all, therefore there is no contagion in the Pest, is all one as if a man should reason thus, that the poison of the viper were not deadly, because the Apostle Paul, being bitten by a viper, had no harm, or that the sword is no devourer, 
Act. 20. 5.  because jehosaphat being strongly belaid, and crying to the Lord, was delivered and passed with his life. I have cursorily run over these things, because the argument hath been more largely handled of late by a judicious Divine, and the opinion hath been since that time somewhat minced, and qualified; how substantially and clarkelike I will not now stand to discuss. Only I thought meet (because this conceit is not only erroneous, but dangerous and pernicious to the weale-publicke, and being too grossly broached at the first, hath left a deep impression in the minds of the vulgar sort, who are as the Orator saith, Pluma ipsa leviores, as light as feathers, tossed to and fro with every blast of vain, ann idle heads, briefly to touch it by the way, Tanquam aliud agens. It remaineth, that acknowledging the pests, contagion, we notwithstanding (who are Christians) carefully avoid that faithless and Paganish fearfulness, whereby we are made to break all the bonds of Religion, Consanguinity, Alliance, friendship and policy: the husband forsaking and abandoning his dear wife, the parents leaving their children to sink or swim, the Pastor exposing his flock to every devouring wolf, and the Magistrate his people under his charge to all confusion and disorder. We are apt to rush into extremities. This were Incidere in Scyllam, whilst we would Charibdim vitare, to avoid one evil, and commit as great, or greater mischief. As he is to be esteemed a good subject and citizen, who though he will not intrude into every fray made by desperate Ruffians, with whom he hath nothing to do, lest he catch a broken pate, or worse turn, yet will boldly enter the battle against the enemy of his Country when he is thereto called by his Prince, though with evident hazard of his life: so he is to be reputed a grounded & discrete Christian, who as he will not rush rashly into every infected and visited house without just cause, warrant or calling, so when he is called, or tied by any bond of Piety, Nature, or Policy, he will not forsake his station, or detract and foreslow any duty or office, though the performance thereof be with evident danger of health, goods or life itself. For in these cases we may confidently expect a protection from Heaven, and say with Hester, If I die, I die. If we fall, we shall fall in, and not out of our way, wherein the Lord of heaven guide us by his good spirit of wisdom, till we come to the end thereof, which is the salvation of our Souls.  
Now to return to our Annulets, from whom by occasion we have made overlong a digression: as I gave at the first a brief advertisement concerning them, without any evil intention to wound any particular man in his credit, (no not if I had been able, as I am not) so I have rejoined not in any contentious humour, but in a desire to be satisfied if I err, and reform in my judgement. I must needs acknowledge, that considering the object of my Profession, which is that short Epitome of the grand world, that wonder and Miracle of Nature, that Temple of the holy Ghost, that Lord of the inferior creatures, Man, I have been very scrupulous (if not superstitious in) using any doubtful, suspicious, or dangerous Medicine whereof I have not been well and thoroughly persuaded. If any suppose this to be Contentio de lana caprina aut asini umbra, too base and mean a toy or trifle to be stood upon, let him remember that it is made no base dredge, but a noble, catholic, & divine Medicine, by the Authors and commenders thereof. He may likewise call to mind, that the most precious Balms, and sovereign Antidotes, & (which is more, Physic herself, that noble science, is esteemed no better by many than a mere trifle. Besides this, if the greatest, learnedest, and complete Prince of Europe, have vouchsafed of late to stoop so low as to take up (though to throw away again) that base, strange, ill-savouring weed, or rather intoxicating poison Tobacco, discoursing thereof so learnedly, judicially, and admirably, as he may seem to have been brought up all his life, at the feet of Hypocrates, and not exercised from his birth, in the government of great States and Kingdoms, it can be no disparagement for me, who am infimus è plebe, to spend some few spare hours in the examination of these Annulets. Wherein, if I have failed, and slipped now and then, (as I fear I have too often) impute it I pray thee (friendly Reader) to my manifold avocations and distractions in this heavy, doleful, and lamentable time of visitation: 
Da mihi Maeoniden & tot circumspice Casus  
Ingenium tantis excidet omne malis.  The Lord of his infinite goodness continue and perfect his gracious work of mercy toward us, in removing wholly this grievous, contagious, and fearful Plague, putting up his sword altogether into the sheath; and restoring unto us the days of Health and Comfort, that we being schooled by these afflictions, may every one of us break off our sins by compassion to the poor, and putting away the wickedness that is in our hands, serve him in holiness and righteousness all the days of our life.   

A MODEST DEFENCE OF THE CAVEAT GIVEN TO THE WEARERS OF impoisoved Annulets, as preservatives from the Plague.  
AMicus Plato, Amicus Socrates, sed magis Amica Veritas. Plato is a friend, & Socrates a friend, but Truth ought to be the chiefest friend to all true Philosophers, much more Christians. I set forth of late a short Caveat, concerning empoisoned Annulets, or Plague-cakes (as they are called) moved thereunto, as by many other reasons, so especially, because I greatly feared, that through an unsound and idle persuasion of their force, other more rational and effectual remedies were neglected. An ancient and grave Physician, whom I reverence for divers good respects, hath stood up, and pleaded their cause. I amno Pythagorean; Nullius addictus jurare in verba magistri. I would not willingly pin my judgement upon any man's sleeve, be he never so grave and learned, unless I be drawn by good and sound reason. Humanum est errare. Therefore remaining yet unsatisfied, I have thought good, not in any contentious humour, but in desire the truth may be sifted out, and myself resolved and better instructed (if I err) to consider of them somewhat more largely; That if they be found so noble and Catholic a Medicine as some esteem them, they may be still retained, and embraced in our bosoms; and if upon examination they prove suspicious, dangerous and hurtful, they may be cashered and abandoned. First therefore, because Opinion and Name prevail much to forestall the Market, and wholly possess men's minds with prejudice, leaving no one room for reason, I will be silent a while, and you shall hear one of the most learned, wise, and famous Physicians of Europe (I mean Horatius Augenius) very learnedly, ingenuously, judicially, gravely and honestly (after his manner) uttering his mind of this point in Question. Whom I produce the rather, because it is intimated, that Italian Physicians (which Country without question breedeth many excellent men in that faculty) have these Annulets in high and rare estimation. Hear therefore what Augenius without exception one of the greatest Masters in Physic that Italy nourisheth at this day (if he be yet alive) speaketh to this purpose Lib. 3. de Pest cap. 27. De sublimato, Arsenico Cristallino, & pulvere Bufonis. I have read in the writings of some Empirics, that the powder of a Toad, Arsenic, or Sublimat, if they be worn upon the region of the heart, so as they touch the skin, do marvelously preserve men from the Plague. And they esteem this as a great secret; and as I understand have drawn some rich persons to be of their opinion. I who do not easily believe every thing which I read or hear, do greatly doubt of the force and nature of those poisons, and do assuredly persuade myself, that they can never produce any such effect. And that I may lay open my opinion, we must know that Experience (especially in such kinds) is perilous: for since the action of the Physician is performed upon so noble a Subject as the body of Man, the nature and force of every unknown medicine is with great judgement to be examined & searched out: and the Rule of Examination is to consider whether Reason approve and persuade it, or disclaim and reject it. If Reason allow and persuade it, thou mayest boldly use it without scruple; but if Reason gainsay it, no medicine is to be used, unless thou be assured of the operation thereof, by the long experience of men of singular judgement. I say long experience; for we must not trust one, two, or three experiments: but very many are to be diligently considered and wisely gathered, that the right habit of experience may be attained, which may deserve the commendation of all men, because it is one of the instruments (as we have said elsewhere) by whose means and help, Remedies are invented. We must likewise mark well, that our experience take her original from a man worthy to be credited, of great judgement, wise, knowing well how to distinguish from what cause the success proceedeth, whether from the medicine, the temperament of the body, the time of the year, chance, or other infinite respects. It falleth out daily, that we see many effects, which have a far different cause from that the common people dream of. Now to apply those things that have been spoken, to our purpose, I affirm confidently, that such a medicine of poisons applied outwardly to the body, hath no manifest, probable or demonstrative reason, whereby we may be persuaded that they have so miraculous efficacy against the Plague. They will say, that by similitude of substance there is attraction of the venom from the heart, to the outward part, by the attractive virtue of the poison. But this can not so much profit, as evidently hurt. Let us grant, that the venomous faculty of the poison penetrateth to the heart, I pray you what effect will it produce there? It can not draw the venom to it: for there is none, because he whom we will preserve is yet sound. If therefore, the heart be disposed to receive the venomous infection of the air, what shall hinder the force of the outward poison, that it may not infect the heart and other principal parts, and if it be once entered into the heart, what shall let the distribution of it by the Arteries into all the body? O great miracle, and never yet heard of, that a venomous faculty should flow into the heart, wander thorough the Arteries, & not finding his looked for friend, should go out again without any offence offered to the parts whereby he passed. Besides, if the attractive faculty be invenimed, what reason can be given, the heart should not be continually offended by the poison thereof. It is evident, that the heart is the principal object of poisons: how then shall it be touched by a venomous quality, and not endure wrong? Touching their experience, I cannot yet give credit to it. I desire to see these things often tried, with good success, to have many testimonies of Physicians of great judgement, before I can believe them. But let us come to those that are infected, and have the poison actually seized on their heart. It may be they may do them good. None at all. For attraction proceedeth from the stronger power, which draweth to it that which is weaker. Let then some man tell me how he can be sure, that the poison of the Plague shall not draw to it the venom of the outward medicine; and why the poison thereof may not be stronger and greater than the other. Besides, the matter of the Plague is not properly poison but by similitude, and therefore cannot be drawn by another poison. But me think I hear one answer to all my arguments, that the effect is performed, though the cause be unknown because it is secret. This is the miserable refuge of all empirics, whereby they may easily wind out of any doubt, and absolve the most intricate Question of our Art without much ado. But I abhor this from my heart; not because I allow no secret causes, which I grant, but because I think it a notorious fault, redounding greatly to the reproach of our Art, if we run still to hidden causes, when manifest reason may easily end the controversy. How will they demonstrate that poisons have this effect? By experience. But what experience can they show worthy to receive this credit? And where are the Physicians of note and learning, which approve them? You have heard my opinion, reserving to others their better judgement.  
Now that I have stayed your stomachs with this honest, grave, and judicial speech of Father Augenius that great and learned Italian Physician, who (if I be thought too light) may well weigh in the balance with any one man whosoever he be, give me leave briefly to examine the reasons that are produced to prove, that these Annulets do no hurt: secondly, that they do good.  
The first Argument, if it be not altogether impertinent, must thus be reduced to form:  
There is use of poisons in Physic: therefore empoisoned Annulets of Arsenic or such like, may be safely used by men in health, to preserve them from the Plague without hurt.  
The proposition is somewhat largely stood upon, which was never to my knowledge called into question by any man of judgement, and the consequence which should have been proved, left altogether untouched.  
Physic consisteth of divers parts. That may be of use in the Hygieine the preserving part, which hath no place in the therapeutical. And there be many things of special virtue in the Therapeutice, which if a man should practise upon sound bodies to preserve their health, he might well be sent to Anticyrae to purge with Hellebore his unsound brain. A sturdy horse requires a rough rider. Duro Nodo durus Cuncus. In magnis & 〈◊〉 Morbis, ubi ager necessariòex morbo periclitatur anceps potius Remedium tentandum quam nullum. 
Vrimus secamus.  In such cases Physicians are enforced to use Euphorbium, Opium, and Paracelsus his deceitful Laudanum, and that sometimes in large quantity: which yet no wise man will prescribe to his Patients to preserve them in health. There is therefore utterly no consequence in this, that because there may be sometimes in some diseases use of Deleteries in the Therapentice, therefore they may be safely used as preservatives to maintain health. For in such cases they are opposed against the disease to fight with it as an Enemy, and so by their colluctation Nature sometime saveth herself, as when by the fight of two dogs, a Man sometime escapeth without hurt or wound.  
In the Curatime part of Physic, there is a necessary use of the Saw, and of both potential and actual fire. Secamus, urimus. And yet by your leave a Man in health will hardly be persuaded to such preservatives.  
Before I leave this argument, I will by your patience point at some defects in the proof of the proposition. Arsenic, Orpiment, Toads and Adders, are acknowledged rank and deadly poisons in the highest degree. This is true concerning the Minerals which consist of similar parts. But touching Toads and Adders, it cannot be verified, that they be absolutely and generally poisons. For these have their venom, Incertis, & determinatis Partibus: in certain and determinate parts, not universally diffused thorough the whole body. Touching Adders or Vipers it is evident that their Poison lodgeth only in the head, (specially the teeth and tail. Their flesh (which only is received) into that noble Medicine (which thereof hath his name, and is called treacle) is so far from being a poison, that it is a present Antidote against the poison of the other parts. And this will not seem strange if we dare credit jacobus Ferrarius, a learned Physician of Mantua, who in his book De Theriaca lately set forth, reporteth that he hath seen men's hands besprinkled with the blood of Vipers, without any farther offence than a little itching for a short time. And I have been informed by men yet living in our own Country, that they have seen of our adders after their teeth have been pulled out, handled in men's hands, and carried in their bare bosoms familiarly without hurt. The like is to be verified of the Scorpion, who carrieth his venom in his tail. And therefore when they would dispatch themselves, they turn up their tail toward their back, and there shooting their stings kill themselves. And this they do when they are so pursued as they see no way to escape, making by that means a speedy riddance of themselves. Neither could they die so speedily of so small wound, if the instrument inflicting the same were not venomous, since they will endure far greater wounds, without danger of life. Therefore it is evident, that there is in the tail of the Scorpion a poison contrary to the life and temperament of the Scorpion. The poison of the Spanish flies called Cantharideses, is esteemed to reside in the head, wings, and legs, and the body very medicinable. So the poison of a mad dog lodgeth only in his foam. The poison of Asps in their eggs: of the Leopard in the gall or choler only: of the venomous Mouse in the urine: the Tortoise in the outward skin. But to return to Adders or Vipers, incomparable, Galen in his 11. book of the faculty of simple medicines, and in his book De opt. Secta cap. 12. telleth of certain persons who being desperately diseased, by the use of wine, whereinto whole adders had by chance fallen, not only received no manner of hurt, but happily thereby recovered their health. There is therefore so great virtue in the flesh of vipers to resist malignity, that the venom of the external parts seemeth by the force thereof altogether drowned and subdued. It followeth not therefore, because there is poison in the viper, therefore his whole subject is a strong poison. For so a man might conclude, that the whole body of some men is poison, because there is in their spittle and teeth a venomous quality, as I myself with others have seen evidently by a man in London, who being bitten by another lightly in the hand, was so empoisoned, that the whole hand rotten, and the party thereof shortly died. I marvel therefore that a man of note for experience & judgement, would open such a gap to the vulgar sort, to loath and contemn Physic and Physicians, (whereunto they are prone enough of themselves) as to affirm that one of their most noble and famous medicines hath a strong poison, his Basis and principal Ingredient. Galen in his book De Ther. ad Pis. saith, that the fat of the crocodile laid upon the wound, helpeth those that are bitten by the crocodile. The biting of the venomous Mouse, is healed by the Mouse bruised, and laid upon the place. After the same manner, they that are smitten by the Viper, are helped if you bruise the Viper and apply her to the wound. The body of the Scorpion laid upon the part, healeth her poison. Dioscor. lib. 6. cap. 44. E alia quam plurima animalia sua curant maleficia. Yet the fat of the crocodile, the body of the Scorpion, or venomous Mouse, are not received into the composition of the Treacle, but do only help their own poisons. We must therefore observe, that nature hath not only given venomous parts to these creatures, but others which are alexeteries to their own poison. Secus (ait quidam) omnia illa, ad unum maleficium edidisset, ac de venenis sollicita, remediorum fuisset oblita Otherwise she should have framed them wholly to evil and hurt, and being careful of poisons, should have been forgetful of remedies. Natura autem ut in superfluis non abundat, sic non deficit in necessarijs. Nature as she abounds not in superfluities, so she is not defective in necessaries. Now these alexetery parts (as I may call them) are of two sorts: Some have an ingenit property of curing their own poisons, without admistion of other things, as the fat of the crocodile and the Scorpion whereof our Merchants that travel to Constantinople have good experience. Other have an ingenit and mixed faculty, as the body of the Viper, which without other alexeteries being laid on the wound, cureth her own poison: and with commistion of other Antidotes, extinguisheth in a manner all poisons: Galen explicateth this twofold faculty, Lib. de Ther. ad Pis. cap. 4. where having said that the head and tail of the Vipers are to be cut off, he addeth: And marvel not that these parts being taken away, the rest of the members do make the Antidote more effectual, by the ingenit and admixed faculty of helping, which is in their flesh. After he calleth their faculty ingenit, and admixed: For as by their ingenit faculty they cure their own poison, so by their admixed property, Potentissimum efficiunt Alexipharmacum. He that would be farther satisfied, let him peruse the book of Galen, and he shall not think his labour lost. Your sweet kernels in bitter shells, precious Diamonds in course stones, and Pearls in base oysters, might serve well to illustrate this which hath been already proved, that there are certain living Creatures which have some parts very hurtful, or of no or little use, and others very commodious and beneficial to the life and health of mankind: but maketh nothing at all for your Arsenic, who is a mineral and consisteth of similar parts. The sweet kernel is of a different temperament to the bitter shell, the precious Diamond of a more excellent substance than the course stone, or Oyster wherein he is found. The flesh or sides of Vipers is of a differing temperament from the teeth and head, wherein only resideth the poison. But in your Arsenic you can show me no part, be it never so small, which is not Arsenic, and that is a strong and rank Poison, you may seek a good while here, before you find either Kernel, Diamond or Pearl. This is no news to them who have any the least insight in Philosophy: who know right well that in the body of man, there be Organical parts much differing in temperament and nature: and that every least parcel or portion of a similar part is of the same nature and substance. Your cures wrought by the fume of Orpmint and outward applying of Arsenic, make nothing to our purpose: for it hath been showed, that there is use of many things in the healing part of Physic, which have no place in the preserving part. And yet Doctors will perhaps make doubt of them, and be twice well advised before they draw them into practice in hope to work such miracles as is reported by them. It is well known that your dried Toad hath failed in that marvelous effect attributed to him.  
But of all other the words following sound very strangely and harsh in my ears. I know not how they can be perpetually opposite to man's nature, nay if that be a true and sufficient definition of poison. At no time to agree with nature, I see not how these things may simply be called poisons, that at sometimes and in some cases agree with nature aswell as a man would wish. Here is strange doctrine and new learning indeed, for our Philosophers and Physicians. You see not how Arsenic and such like poisons can be perpetually opposite to nature. Then give me leave since I learned Logic since your time, to show how I have conceived of these matters. The very name of poison or venom implieth (in my conceit) an absolute contrariety and hostility unto Nature. And War is not more adverse & contrary to Peace, virtue to vice, black to white, than poison is absolutely, perpetually & irreconcilably opposed unto nature. This will more clearly appear if we peruse the definitions of poisons set down by the best & most acute and sound Philosophers & Physicians.  
Mercurialis in his first book of Poisons, cap. 5. following Galen and other Philosophers, defineth poison according to the common notion and apprehensions of men, to be such a thing as killeth men and beasts irrecoverably, the cause being unknown. Avicen (not so properly) calleth it a Medicine contrary to man's nature. Galen lib. 3. de Temp. calleth that an Aliment which is subdued by Nature, and that Poison which subdueth and vanquisheth Nature. Himself defineth it thus: Poison is a mixed substance, enemy to the heart, and corrupter of human nature. Fernelius the French Galen lib. de Abt. Rer. Caus. defineth poison to be, not that which always killeth or opposeth the heart the fountain of life, but whatsoever by his whole substance and secret force doth either extinguish or notably offend the substance of the faculties or their functions.  
Physicians consider and contemplate a threefold difference of Subjects in their reference and relation to human Nature: The first sort are called Aliments, the second Medicaments, the third and last Deleteries or Poisons. Aliments all are such things as have a substance like and familiar unto ours, containing a certain benign and wholesome heat and spirit, whereby the heat and spirits of our bodies are cherished and supported, and a matter passing by alteration into the matter of our bodies nourishing and increasing the substance of them. Deleteries are such as in their whole substance, directly and as it were ex Diametro, are opposed to Aliments. For as they are in a near familiarity and affinity leagued and linked to our Nature; so these are altogether enemies and pernicious unto her, which being used do not only affect us with their first and second qualities, but in their whole kind do corrupt whatsoever they touch in our bodies, and putrefying the substance thereof, turn it into their own kind and Similitude. Therefore Aliments and Deleteries are in their whole kind and substance extremely contrary one to the other. In the middle rank betwixt these two extremes purging Medicines have their place; which neither as nutriments may be converted into our substance, neither as Deleteries altogether corrupt and consume the same. These do partly agree and partly disagree with Nature, so as they neither overcome her nor can be overcome by her. Therefore Nature thrusteth them out of doors as seditious and turbulent guests, suffering them only to carry with them bag and baggage, I mean that humour which she may well spare, and hath most agreement and affinity with them. Now if Poison be contrary to Nature, if it subdue and overcome Nature, if it be an enemy to the heart, and a corrupter of Nature, if it be in his whole kind and substance opposed to Aliments, Nature's food, as Avicen, Galen Mercurial, and Fernelius, the Lights and fathers of Physic and Philosophy have determined, I hope we shall salve Galens' credit well enough: and Galens description of Poison will stand as true and sufficient, That Poison is that which at no time agreeth with Nature. How then shall we answer this argument? If it it be a true definition of Poison at no time to agree with nature, than you must put out Arsenic, Orpmint with others more out of the cense and order of Poisons, which sometimes and in some cases agree with Nature as well as a man would wish. How is this proved? Thus. All those things which do cure any Disease, agree with Nature as well as a man would wish. Arsenic, Orpmint do cure some Diseases, as Ulcers and such like; therefore they agree with Nature as well as may be.  
The lame leg of the proposition hath been in some sort already pointed at, and the extreme limping and halting thereof will easily appear to him that hath but half an eye in Philosophy or Physic, at the first glimpse. For many Philosophers hold it as a Principle (though not so sound) that all Medicaments or Curers do Vim aliquam inferre Naturae. They that are more sound and judicial make three Orders & Ranks of medicines, which (though some apply to purgers) may be verified of all in general. The first Order is of those which they call Benign and blessed medicines, because they are very familiar and friendly to Nature, performing their operation without any the least offence of her. Others are called Indifferent or moderate, because they work though somewhat more strongly, yet without offering any singular or notable wrong unto Nature. The third and last, are termed Violent, churlish or rough-hewen, because they in their operation do forcibly vellicat, offend and violate her.  
Now if you will have Arsenic a Medicament, you must needs set him in one of these three ranks. In the first or second I am well assured you will not place him. It remaineth then that he must be ranged in the last band of sturdy and boisterous Companions, who are iwis no great friends unto Nature. In this order are Scammony, Hellebore, Euphorbium, who though they have their use, and the worst of them be more tolerable than Arsenic, yet was it never (as I suppose) pronounced of them by any man of judgement, that They agree with nature as well as a man would wish. The saw, the burning iron or actual caustic do cure some diseases, yet how abhorrent these things are to nature, all men do know. We must not think that all those things who by vanquishing and subduing their enemy the disease, do give relief and ease to nature, are therefore in themselves and their proper essence agreeable and friendly unto Nature. Ellebor, Scammony &c. (of whom before) who in their own essence being hot and fiery, are apt to inflame the body, and to kindle a fire or fever where none was before, yet in a body stuffed with choler, melancholy, and such ill humours, do by carrying away with them the fuel which gave nourishment to the fire, do by accident relieve nature, put out the fire, and cure the disease. Two or three Flemish draughts of cold water have sometimes cured a burning fever, by quenching the flame: And yet Arius the Grammarian was killed by Thessalus by one only draft: and cold water agreeth so well with most men's Natures, that they had rather power it into their shoes then their stomachs.  
In the next place we are instructed how to prevent or cure the blisterings and ulcerations procured by these plague cakes. This is all one as if a man should first break his fellows head, and then give him a plaster. Only one means is mentioned to prevent this inconvenience, which is, the taking away of the cakes, or rather (as I would counsel) the utter rejecting thereof, which I cannot mislike. Otherwise your lapping of him in thicker stuff, your putting linen betwixt him & the breast, your anointing the place with oil, as they give more than suspicion of his churlish and malignant property, adverse and pernicious unto nature, who seemeth to be in best case when he is farthest from her, and to delight nothing in his neighbourhood, so they will be found poor helps, and weak means to encounter his strong poison, and maliciousness.  
As for the question which is moved; Whether to have such things appear, be not rather a benefit than an harm. I take it to be out of all question, that to raise blisters and ulcerations, in so noble a place, so near to the heart the fountain of life, by so venomous a subject as Arsenic, cannot be any way beneficial, but every way offensive and noisome. For first what learned Physician hath ever counseled Vesicatories to be applied in that Region so near unto the most principal Part. Next, what reason is there of any such evacuation, when we labour to preserve them that are sound. And if they be tainted with any venomous matter, how shall we be persuaded that Arsenic will by blisters expel the same, and not rather join hand in hand with it to overthrow Nature, having by them entrance and access: especially if we consider the old Maxim, Simile simili additum fit magis simile. Besides the best learned who have received these Annulets, hold that Arsenic by a similitude of substance doth draw the poison of the plague unto itself, and not expel it, which must be done by an Antipathy and contrariety: for that Arsenic should strengthen Nature and help her to expel it, since it is an undoubted and deadly enemy to Nature, is improbable if not insensible.  
As no man doth affirm that all blisteres are poisons because of that effect, and therefore you might have spared labour in proving that which is not denied, so it is evident that divers poisons do produce that effect, and therefore are the more dangerously applied near any principal part, because hereby they do open as it were a door or window to convey into the body their infecting noisome spirits. The cause why Garlic & Mustarddo blister the outward skin, and yet taken inwardly, have no such operation, is (as I suppose) because their heat is an agent being applied to the outmost skin, which is a cold and membranous part, and so having no resistance doth rarefy and dissolve his continuity. But taken inwardly, they are Patients, the inward heat subduing them, and scattering their spirits, so as they can not unite to perform that action. But Arsenic is of a far other Nature, whose pestilent heat will not be commanded by Nature, whether he be outwardly or inwardly used, but doth subdue and extinguish natural heat. And this I take (under correction) to be the solution of this your Proplem.  
Whereas in the words following you affirm that it is manifest both by Experience and Reason, that things outwardly applied, have action, and work into the Body by communicating their spiritual qualities, to the Spirits of our Bodies, by means of the warmth that openeth our Pores, and ratifying the subtle parts of the medicine, is the cause of a reciprocal action and passion; and hereupon infer that it may seem strange that Arsenic and such like strong Poisons, having so strong poisoning Spirits, should not poison our Spirits wheresoever they meet, you acknowledge that these are strange works and wonders in Nature: First, that such poisonful spirits should mingle with our Spirits, and not offend them: Secondly, that they should strengthen them & help them to expel infection. These indeed are strange effects, & therefore if we be readier to wonder at them than to believe them hastily, I hope you will pardon us. But let us hear how you satisfy us, & unlose this Gordian knot. First therefore, you set down this Maxim or Principle: Arsenic and Orpmint are no ways poisonful or hurtful to Nature, but by their corrosivenes, or fretting qualities: otherwise, they are as good both preservatives and Curers, as any other most in use: and therefore so long as they are kept from corroding or fretting, they can do no harm, but may do much good in that kind which they do respect: that is to say, in all arsenical Diseases, as the Plague, the Pleurisy, Noli me tangere, Cankers, and Fistulas.  
If Arsenic be a strong Poison (as you acknowledge) and Poisons be (as hath been showed) Toto Genere & Substantia Naturae contraria. The deadly Foes, and irreconcilable Enemies to Nature, than your Principle and Ground must needs shake, and will prove no good Foundation to build upon, which maketh it only hurtful to Nature by his corrosivenesse or fretting quality. If to be offensive to Nature by excess in some quality or other be sufficient to prove and make a Poison, then are Scammony, Turbith, Colocynthis, etc. Poisons, and not Medicaments; for these all offend Nature in quality. You must therefore either make these Poisons with many more, to consort with Arsenic: and then we shall have good store of Poisons. For all such things as are in the 4 Degree of cold or heat, must be put into this rank; or else bring back Arsenic from the cense of Poisons into the Class of Medicaments: for which I suppose you will have small warrant. These indeed by reason of their excess in quality, are said propè accedere ad venena, and are called Maligna, or Venenata; but Venena Poisons they can not properly be called or accounted action & passion, according to Arist. 1. de Gen. 50. 51. Fit inter contraria qua sub uno, eodemque Genere comprehenduntur. Therefore an Agent according to qualities, shall affect the qualities of the Body, but an Agent in the whole substance altereth the substance of our Body. Now it is manifest, that Arsenic doth not only work upon the Qualities, but that he corrupteth the very temperament and substance of the Body.  
If you mean by arsenical Diseases, such maladies whose Curer and specifical Antidote is Arsenic, then are we beholding greatly to you, who have found out an appropriate Alexetery for the Plague, whereunto the greatest and most profound Philosophers and Physicians could never attain. For it is generally confessed by all, That the specifical Antidote of the Pest is yet unknown. Thucydides saith, That that Malady did Superare Humanas vires, or rather Humanam imbecilitatem. And the learned Masters of our Profession with one voice proclaim that forasmuch as the special weapon to kill that Monster is not yet found out, we must Pugnare contra illam Beluam communibus praesidijs & remedijs aliorum Venenorum. But I rather suppose you call those Diseases arsenical, because they have in them a malignant, poisonful, and pernicious venom, resembling the poison of Arsenic. How then shall Arsenic be their Curer, when all Diseases are cured by their contraries? unless you will maintain that dotage of Paracelsus (for so I must needs call it) against Galen, That Diseases are cured per similia, by their like. And then, if the Body be empty, exhaust and extenuat, we must exhaust and empty it more, and not restore and repair it. If it be too full and plethoric, we must fill it more, and not evacuat, if it be stopped and obstructed, than we must ram and stuff it up more, and not de obstruct and open: if it be too hot, we must lay on more wood, and not put out the Fire either by taking away the fuel or quenching the flame. If there be Solutio continui, we must not unite, but disjoin the parts, & sic in cateris. If I thought that this uncouth and unscholarlike Paradox would be maintained, it were easy for me to make the Point as plain as the King's highway. But I muse much how the Pleurisy cometh into the Tribe of these arsenical Diseases, unless you put an addition to him, and call him a Pestilential Pleurisy.  
The way whereby these Poisons are metamorphosed into as good if not better preservatives and Curers as any most in use, is to keep them (as you say) from fretting and corroding. And that this may be done, you prove by example of the Quacksalvers in Germany, who first drinking salad oil, and after taking great quantities of these poisons, are preserved from harm and danger. That Salad oil, butter, or any other unctuous things are good against poisons, it will be readily granted. But that they should be of such force and efficacy as to secure a man that should take after them great quantities of Arsenic, you shall give me leave to doubt. And I think I shall have more fellows, than there be Mountebanks in Germany, or Courtesans in Venice. For why should we not think that there is as much virtue in Treacle, Mithridate, and those other Antidotes which they take after those Poisons, at the least, as in Salad oil. And yet I hold not them sufficient to match and master these Poisons. Neither is it like that Mathiolus had any such inward familiarity with Mountebanks, 
Mathiolus telleth of another fraud or juggling trick far more probable. lib. 6. comment. in Diosc. prefat.  as that they would acquaint him with the secrets and mysteries of their Art, which they conceal, Tanquam sacra Eleusinia. But suppose he was told this by some odd Quacksalver or other, and that he was so credulous to believe it, shall we build the conclusions of our Art upon the credit of a juggling Mountebank, or will any man be so mad that is compos mentis, upon the Mountebanks word to try the Experiment, & arming himself with a good draft or two of Salad oil, afterward devour great quantities of Arsenic.  
That the corroding Quality of Arsenic, may be clean taken away, you shall pardon me if I believe not your Chynists, if they do (as you say) affirm it never so confidently. We have an homely and true saying, The Devil will be the Devil whether you bake roast, seeth, or broil him, or howsoever you handle him. Naturam expellas &c: So Arsenic so long as he remaineth Arsenic, (unless you destroy his Nature, and then the case is altered, He is no more He) will undoubtedly show of what house he cometh by corrodings and corrupting. Neither do your instances of Aron roots, or the gall of an ox prove the contrary. For we must remember that there be two kinds of Qualities, the one common or as some call them accidental; the other specifical and formal. The Qualities which are common or accidental, may be removed from their Subjects. But those that are specifical, cannot be separated, Sine interitu subiecti. As in a man to be hot, cold, moist, dry, may be absent or present with him: but to be risibilis or irascibilis, can in no wise be separated from him so long as he is a man. The burning Quality of Aron roots is accidental and common, and therefore remooveable. But the corroding or poisoning Quality of Arsenic (for these you make all one) is by all learned Physicians held specifical and essential. For else how should it be Toto genere, & substantia Deleterium. Concerning your Ox Gall, whose bitterness you say you have removed, I say only this: If it be Gall, than it is bitter, if it be not bitter, than it is not Gall. If a man put three gallons of water to three spoonful of wine, and drawing out a glass full, make his friend drink thereof, affirming it to be wine, he will be ready to say, that were it not for the name of wine, he had as leave drink water. Such mixture must have their name of the Predominant. And I suppose that he that should taste your sweetened Gall, would call it galled sugar, and not sugared gall, as one did a cup of drink mixed by his friend, yet not to the liking of his stomach, wined water, and not watered wine.  
Whereas you think it absurd, that there should not be as sure away to correct the poisoning quality of Arsenic by mineral means, as there is means to correct the offending qualities, of Scammony, Agaricke, Hellebor, etc. by vegetables, me thinks your speech is very harsh and uncouth, both for the phrase & sense. For mine own part I never heard or read of the correcting of poisons, but only of Medicines offending in quality, of which sort are those which you have reckoned, whose offensive quality being retunded, they are used without danger, and to the benefit and comfort of mankind. But as for Arsenic or such like poisons, being as hath been often proved Toto genere deleteria, the infested and mortal enemies of Nature, you may as soon make an Aethiopian white with washing, as make them friendly and comfortable to our bodies by correcting, unless by correcting you mean destroying of their Nature and substance altogether, by reducing them to a Caput mortuum, as you call them, and that is a strange kind of correcting: or else they produce such effect by accident, intending no such matter any more, than jasons enemy did, who by his sword cured his Aposteme, which the Physicians could not heal.  
All this while you have endeavoured to prove that these Annulets may be worn without harm, which how you have performed, Aliorum sit judicium. Now you will show how they do good.  
Your opinion concerning the manner how they do good, you set down in these words. I assure myself that there is in these Minerals which the Alchemists call their spirits, good store of gold, or to speak a little plainer, of the spirits of gold, and from thence in my opinion it hath that incredible and admirable operation in preserving our spiritis from infection.  
This (as I suppose) will be an incredible and admirable opinion unto our Philosophers & Physicians, who may turn over a good number of books, before they find any mention of such a farfetched and dearly bought conceit. There are three several opinions concerning this matter. The first is, that by wearing these Annulets, the heart is enured and accustomed unto poison, and so by this familiarity learneth to contemn it. Concerning this conceit I will say nothing myself, but you shall hear what Crato that most learned German, and Imperial Physician speaketh to it, Epist. ad Monanium.  
Touching the bags of Arsenic, I find no other reason for them worth mentioning, save that thereby the heart is accustomed unto poison. But how weak and dangerous a reason this is, and that a man careful of a good conscience ought not to trust to it, you easily discern. Therefore though you should produce six hundred Authors which allow them, you shall not persuade me to use or approve them. I can tell you, since you urge me, upon my own knowledge that Creckovius was so weakened and exulcerated in the breast by them, that he threw away the bag with great indignation in the castle of Gravestem. I could say the like of others. That which followeth in Crato is worth the reading, but I must make haste.  
The second opinion is that of Antonius Firmanus, who saith that Arsenic by similitude of substance draweth to it the venomous and contagious Seminaries of the Plague, and by that means preserveth him that weareth it. This opinion the Discourser at large would seem to follow in his English Treatise of the Pestilence, lately set forth, wherein he alloweth & commendeth the use of these Annulets because by a similitude one venom draweth another as Arsenic doth, who voideth the poison of the Plague insensibly. Quod venenum & corpore attrahat, & tota forma & ratione caliditatis. This Antipathy in Arsenic experience doth allow, etc.  
Mark how Clarkelike he reasoneth. First he saith that Arsenic draweth the venom by similitude of form, & ratione caliditatis. Then in the very next words, either forgetting what he had said before, or notunderstanding, what he was about to say, he attributeth this effect to an Antipathy or contrariety. But I will stand no longer about him, but leave him to his wandering Muses: Ne quem non invenio usquam esse putem nusquam. Yet one thing by the way would not be overpassed, that whereas he would be reputed a great Linguist, he hath in the Epistle to the Reader inserted only two Greek words, and the last seemeth not to be understood, and for the first a mean scholar in Mulcasters' school, will easily tell him that it is neither good Greek nor yet true Latin, but Caco ethen scribendi indeed.  
Concerning the opinion it is not true, that everyvenome is like to Arsenic, neither that every poison is like in substance and Nature with another poison: neither can all contagious seminaries be like to Arsenic, since they are not of the same violence, Analogy, or similitude one with another, as might be easily showed some infecting only Cattle, others Fishes, others men. What then if the poison of the Plague be not like in Nature with Arsenic: what if it be like in Nature but stronger and hotter than Arsenic. Surely then it must draw the poison of Arsenic, unto it into the body, and double the evil.  
The third and last opinion is, that Arsenic doth by a certain secret Antipathy or contrariety oppugn, vanquish and expel the poison of the Plague. This hath of all other the most probability and ground of reason, but it hath place only then when the seminaries of the Pestilence are contrary to the poison of Arsenic; for then the two poisons may war and skirmish one with the other in such sort as they both spending their forces and rigour, each against the other, and so dying in that colluctation and combat, the party by accident may escape with his life. And in this case peradventure there might be some truth in that observation which Philippus Ingrasias, Fallopius and Massa, learned men, and worthy of good credit, have made. And in this case some suppose that might be true which Ausonius Gallus reporteth of a lewd housewife in these verses.  
Toxica Zelotypo dedit uxor saeva Marito  
nec satis ad mortem credidit esse datum.  
Miscuit argenti lethalia Pondera vivi  
cogeret ut celerem vis geminata Necem  
Dividat haec si quis faciunt discreta venenum  
Antidotum sumit qui sociata bibet  
Ergo inter sese dum noxia pocula certant  
cessit lethalis noxa salutiferae.  
Protinus & vacuos alui petiere recessus  
lubrica deiectis quâ via nota cibis  
Quam pia cura deûm? prodest crudelior uxor,  
& cum Fata volunt, bina venena iwant.  
And yet the discreet and prudent Physician will not hereupon counsel the wearing of Arsenic to cure the Plague. For in poisons opposing Nature in their whole substance, there is no Artificial or rational method as Galen teacheth Meth. 13. cap. 6. and the Physician cannot discern but by event unto what poison, or Analogy of poison Arsenic is opposite. The sympathies or antipathies of poisons together with the forces and secret insults of contagious seminaries, are unknown to the Physician. The idiosygcrasye, or particular Natures (as Galen calleth them, are unknown, & (for aught we can see) incomprehensible unto human imbecility, Gal. 3. Meth. cap. 7. And if the Degree, Nature, and faculty of that poison be not to be easily discerned, which proceedeth of corruption of humours in our bodies, much less is that hidden maliciousness of these Minerals which is far more subtle, secret, and unsearchable. First therefore there must be a poison in the body: next that poison must be contrary to Arsenic: thirdly it must be of equal force, else if he survive and be of force after he hath subdued his enemy, he may do a shrewd turn when all is done. We conclude therefore that it is rash and temerarious counsel, to use a Medicine, which if it find not an enemy to struggle with, will easily speed and kill the party. Better it is to follow Galens' advise, who in his book De Simp. writing against Zenocrates, would have a Physician never to use any Medicine which may be prejudicial or hurtful to the health or life of mankind.  
As for the fourth opinion, your golden Conceit that this marvelous operation should be wrought by the spirits of Gold in Arsenic, I suppose there is far less likelihood or probability therein, than in the golden dream of the Philosopher's stone, whereinto many have fallen being rich, and awaked out of the same stark beggars.  
First, how should we imagine, that the Gold or golden spirits which are fancied to be in Arsenic should more prevail in preserving Nature, than the arsenical spirits (whose Quantity must needs be far greater) in violating and corrupting her. Secondly, if this wonderful work of preservation proceed from gold and his spirits, being in so small quantity (as they must needs be if they be at all) in a little lump of Arsenic; why do you not rather counsel men to wear about their necks, upon the Region of the heart a double Ducat or a plate of Gold, seeing therein must needs be greater quantity of spirits, more nearly and firmly united then in Arsenic? Beside this might be done without all danger and great security, the arsenical spirits (which are so ill neighbours) being removed. I know right well that gold is of great virtue. Auri sacra fames quid non mortalia cogis Pectora?  
One saith truly, that there was no fort inexpugnable, Ad quod Asmus auro 〈◊〉 possit ascendere. It is a cunning lock which a golden key will not open. But yet among all the virtues and effects of Gold (which are manifold) I never heard that reckoned, that it should preserve the wearerers thereof from Plague and Poison.  
Whereas you send us to the Refiners of Metals to be satisfied in this point, I can assure you that one of the skilfullest workmen and best practised in that kind about London being demanded, What Gold he thought to be in Arsenic, made this answer: That there was as much Gold in Arsenic as in a Rat. And this he affirmed to be not only his judgement, but the conclusion of the cunningest workemasters in Minerals about the City.  
As for Paracelsus to whom in the next place you refer us, I would be loath Bonas horas tam malè collocare, though I have misspent some time in my days, and it may be about him: of whose writings I may say the clean contrary, that Socrates did of Heraclitus book. Those things (said he, being demanded what he thought of it) which I understand are very excellent, and therefore I suppose the rest which I understand not to be answerable to them: For I can say, that such things in Paracelsus which I understand, are exceeding frivolous, absurd and ridiculous, and therefore I suppose the greater part (if not all the rest included in his barbarous Riddles) to be suitable and agreeable with them. But because you style him absolutely the most learned chemical writer and worker that ever wrote, and I may perhaps be deemed partial, you shall hear the judgement of that grave, learned and most judicial Physician Crato concerning him, with whom I concur in that point, Epist. ad Theod. Zuingerum. Ep. Med. a Scoltzim ep. 137. where having purged himself of a false calumniation, that he should be an enemy to Chemical Preparations, he annexeth these words: Insaniam verò Paracelsicam qui summos in Arte Med. Magistros, imò Artem ipsam Med. propter Arcana sua (ut appellant) contemnit, & novam nobise fumis Medicinam fabricat, atque discentes a bonis Authoribus ad furnaces ablegat, omnem denique Seculi nostri Excellentiam deijcere studet, ut sua Medicamenta extollat, nunquam probani. Artem enim ipsam Hippocratis & doctrina methodicae Galeni, acceptam far, ut eruditum Medicum oportet; ita Paracelsica somnia, tot verborum falsitatis ivolueris tecta & tam monstrosis nominibus variata, fugere virum bonum decet.  
Let Paracelsus be esteemed by you and his followers a skilful Chemical writer and worker, undoubtedly he was never learned, neither will be ever so reputed among the learned. Give him what place you please among Mechanics or Empirics, if you will needs have it so; for that is the highest Form whereunto you can advance him: but if you offer to set him on the Bench among the Sages and Senators of Learning, you shall do him wrong and yourself to. Neither do I yet deny but that he hath some things of good use. And so had Thessalus that old Bragadochian of Galens' time, and Fioronamus that notorious Empiric & Impostor of our time, who was banished Venice, but those, mixed with so much vanity, pride and insolency as marreth all. You shall find it ordinary in illiberal and illettered Natures (if you mark it well) that having attained any little smattering knowledge, small portion of riches, or mean degree of honour, they are far more elevated, and transported with high and overweening thoughts, than ingenuous and generous minds of far greater sufficiency. I have often marveled how any man of wisdom and modesty, seeing the incredible insolency and impudency, the intolerable vanity and folly, the ridiculous and childish craking and vaunt of Paracelsus, should once commend him without nothing his contrary vices, and giving him a dash with a black coal.  
Touching Pistorius whom you only produce as a Patron of your Annulets, though I have little or no acquaintance with him, yet if ex ungue Leonem I must needs say, That his speeches savour of too too much vanity (if not folly and falsehood) and come very near the Mountbanks phrase, who use to set out their basest trash with el-long and bombasted terms, and craking and lying vaunts. First he affirmeth, That many Italian Physicians are of opinion, That there was never a more excellent thing granted to mortal men by God, to preserve them from the Plague. Secondly, That they call it a divine Medicine invented by God. Thirdly, that they take it upon their oaths, That never any fell sick that ware them. Haec dum recensentur satis superque, confutantur.  
You heard in the beginning, 
These are Italian Physicians of great name.  what Father Augenius that learned and grave Italian Physician conceived of them. And it is certain, that Massaria a learned Reader of Padua hath learnedly and largely disputed against them. And sure I am that Gerardus Columba the great Physician of Messana disclaimeth them utterly. But it is worth noting, First that these Physicians who so highly commend these Annulets, are nameless. Secondly, that they offer oath upon the matter, fearing belike that their words would not be taken: whereas (if their credit were good) their bare words would pass as currently as their oaths. Lastly, their hyperbolical commendations of a poor poisoned cake, seemeth to me the language of vaunting Quacksalvers, rather than of learned Physicians. As for his experiment in Zuricke Ann. 64. and in Basill, that he knew none die who wore them; who will believe him, since we have more than sufficient experience, both heretofore and of late in London, 
Of the contrary.  and you yourself acknowledge the same, but hold it pity to derogate from the credit of so noble and general a Medicine, for a few particular Instances. How noble a Medicine it is, I hope hath appeared by this time. Sure I am that it is no rational Medicine, and that the most learned Physicians, who have handled the Argument of the Plague, do either directly oppugn it, as Augenius, Columba, Massaria, etc. or else pass it over in silence, as not worthy to be named or mentioned with rational and noble Antidotes and Alexeteries (as Palmarius or rather Fernelius that worthy Light of Physic (for that learned book of the plague being the most Scholarlike, judicial and absolute in that kind, that I ever met with) is thought to be written by him, and set out by Palmarius his Scholar) or else if they mention it in the Tale after a great rank of other rational Medicines, they set this or the like brand in the forehead of it. Quidam Emperici, or Quidam (without naming them) Consulunt tabellam ex Arsenico. Certain Empirics, or certain (not worthy to be named) counsel a table of Arsenic, as Platerus Heurnius, etc.  
To conclude since Physic is the Art of helping, healing, curing, I see not what we have to do with Poisons, unless it be to give council of Precaution, and Prevention, or to relieve them, who by error or malice have meddled with them. Me thinks it is wholesome and Fatherly counsel that Hypocrates giveth to all his Scholars, That they should always propound unto themselves these two ends: First, Ne noceant. Secondly, Vt prodesse possint. First, That they be sure to do no hurt to their Patients. Secondly, That they endeavour to do some good. As for those who leaving so great variety of safe, wholesome and salutiferous Medecins, as God of his infinite bounty hath stored us withal, will needs be still tampering with Poisons, and Deleteries, they seem to me like the foolish flies, who forsake the sweet herbs and flowers to buzz about the candle, so long till their wings be singed, and themselves oft times burned with the Flame. I might give instances hereof, but that I hasten to an end. It is not good meddling with edge-tools. Qui amat Periculum peribit in eo.  
Thus I have presumed to inquire somewhat more at large, concerning these Annulets non contentionis amore, sed veritatis indagandae study: and that it may appear that I am not of a servile disposition to rely upon the opinion of any, be he never so learned, unless it be underpropped with Learning and Reason: the rather because I understand that this Task was expected at my hands. As for that learned & ancient Physician (who hath taken upon him their Defence and Patronage) I confess that as I aimed not directly and particularly at him in my first writing against them (they being ordinarily dispensed by many Chirurgeons and Apothecaries in London, some of them being my kind friends, so I do now bear him no more grudge, malice, or envy, than myself: though I have been of late discourteously and hardly entreated, rejected and shut out from conference. Which kind of dealing, how it agreeth with the Rules of Christianity or liberal Profession, let indifferent men judge. Who knoweth not that our greatest Divines and best Lawyers do dissent one from another, in some one point or other of their Arts. Do they therefore break off all society, and proclaim open hostility one against another? God forbid. I have read that Aristides and Pericles though they were at odds, and jarred often in the Senate of Athens by reason of secret emulation, yet when they were to undertake any public affair or embassage, they did Simulates in finibus Patria deponere, easque redeuntes resumere. So I could wish that Physicians should leave their private grudges and discontentments at home in their own houses, and not carry them abroad in their bosoms among their Patients, to the disgrace of their fellows and public opprobrie●, and slander of their Profession. As for me, I am neither too skilful to learn, nor too old to err: But desire to follow that council of the Orator. In sententia permaneto. Enimuero nisi alia vicerit melior. ⸫  
Sat nomen Domini benedictum.  
Amica sit (quaeso) haec inter nos dissentio, Opinionum non Voluntatum, Studiorum, non Animorum.  
Non opus habes Amuletis & Periaptis quibus simul concurrit, & cooperatur Diabolus.  
Thou hast no need of Annulets, with whom the Devil doth concur and cooperate.