COTTA CONTRA ANTONIUM OR AN ANT-ANTONY: OR AN ANT-APOLOGY, manifesting Doctor Antony his Apology for Aurum potabile, in true and equal balance of right Reason, to be false and counterfeit. By JOHN COTTA Doctor in Physic. AT OXFORD, Printed by JOHN LICHFIELD & JAMES SHORT for HENRY CRIPPS. Anno Dom. 1623. THe Author doth advertise the Reader, that except he first read, and diligently consider both the prefixed Epistles, before he enter upon the Work, he cannot escape mistaking, both in many particulars, and in his main scope. TO THE RIGHT WORSHIPFUL Eminent, Learned, and Reverend Doctors in Physic resident in the Renowned University of Oxford. Most Honoured Gentlemen, IT is a faithful and true saying of that peerless Physician, and Philosopher Galen. lib. 8. de compos. Med. secund. Loc. sect. 4. Impossibile est invenire pharmacum ad plures affectiones optimum. Invenitur enim in unaquaque ipsarum id quod propriè ipsis destinatum est praestantius esse. It is impossible to find one, and the selfsame medicine equally the most excelling for many or divers diseases. For it is by experience discovered, that that medicine which is properly and peculiarly destined unto every disease, is the most fit, proper, and absolute for it. The same Author in another place averreth, Medicina sexties aut septies probata non facit universalem propositionem. One medicine or kind of medication though oft approved, doth not notwithstanding make good or assured any universal or general proposition or promise of his effect to be at all times the same. Dr Usum his ignorance hereof in his Apology is palpable, who because he may haply have imagined his golden medicine effectual or successful in some kinds of maladies; he doth thence infer an universal rash pronunciate thereof, that it is an universal medicine and most excelling in all cases. This is the usual deceived rauoci●ation of an Empiricke, trusting his own partial observation not calling unto counsel therewith the ancient tried rules of reason, knowledge, and judgement, * Non possibile est ●t ali●●●●s rei facult●tes ex●erientia c●mmodè explores, si non p i●s exa●te compertum habu●ris affectum cui adb betur id quod exploratur, sive id potus si●e cib●s, sive p●armacum si●. Ga●end. 1. de Al●n facultat●●. from all preceding learned times unto men industrious, studious, and ingenuous, derived. This knowledge bringeth assurance from evidence of reason: observation or particular experience alone without knowledge bringeth uncertain collection only or wavering guessing; since to make pronunciates certain or assured by one man's observations alone, requireth not only many days, † M gnum decus e●t & ornamentum ex erie● jam o●●●nal●s, se● experientia doctrine atque rationi co●iuncta. E● verò quae sine arte & d●ctrina est, cum Hippocrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & p●r●iciosu● statuo. Crat● epist. med ●d Henric. Herwart. patricium Augustanum. but years and ages. Unto this effect saith Galen in pro●rhet. 1. sect. 15. Qui speculationem medicinalem empir●cè congerit, is non centum sed mille annis opus habet. He that propoundeth unto himself to compile an art of Physic, from his own observation or experience alone, hath need of the allowance not of an hundred, but of a thousand years. And herein is evidently seen the plain difference between the learned Physician and the Empiricke. The learned Physician by studious contemplation and assiduous and select reading maketh prompt and diligent use of all learned writers and authors, who as glorious lamps or lights thorough all ages have brightly shone in t●ere guidance and direction unto all succeeding times, and thereby enjoyeth not only their time honoured knowledge, but the rich experience of all foregoing learned generations. The Empir●ck contrariwise trusteth chiefly his own wit and private observation, and therewith serveth other men's necessities, with care of his own gain, but without conscience or sense of their inevitable deadly * For this cause, ●a●●h Hipocra●●s, Api●. ●. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Emp●rica peric●tatio perniciosa. wounds, by his as unavoidable defects in want of knowledge. The reason why men generally are so insensible hereof, and of their own secret and hidden ensnaring of their health and life thereby, is for that ever among all sorts and kinds of men, the fewest possess the truest judging. For this cause saith Galen de praenot. Si contingat ut apud pueros & imprudentes Medicus & Coquus ferat iudicium, Coquus non paulò plus suffragiorumferet. If among children or common judging men, any mean affected Cook should contend for priority by most voices with the learned Physician, their Childish silly judging would in suffrages haply prefer by many degrees the jolly Cook. By this usual error (to the perdition * Perdure quo● vul Iup●ter hos dementat. Se●ec. of those whom God hath blinded) oftimes do divers sorts of men defectively or depravedly learned, our ordinary Omnipotent Promisers, Universal undertakers, witty Proiectours, loud and endless Historians of their own praise, and other learned bubbles, half lettered * Huiu●mo ●ihomunc●o●es semidogma●ieo●●emicto●●os appellat Galen. lib. de Meth. Med. and lowly learned Practisers, prodigiously climb unto a wondered and undeserved height of popular fame and common esteem. Divers kinds also of improvident idiotes, not secured by any safe conduct of likelihood or reason in their actions, nor provided by any forethought so much as in sense or reason to prevent the usually dangerous sequel of their rash attempts, and blindly only led by witless confidence in a causeless hope of undeserved good hap (as being merely ignorants senslesly welmeaning) do notwithstanding oft times grow largely noised and (unto the wonderment and amazement of reason) fame spread. Ofttimes also even luglers, Fortune tellers, Figure casters, and Witches do exceed all these kinds in spaciousness of vulgar worship and largeness of renown. Thus blind, partial, & false, * Contemn famam, fama vix vero favet. Sen. Trag. 4. Tam ficti pravique tenax quàm nuntia veri. Virg. Aeneid. 4. is fame, a factor for cousnage, a bawd to deceit, the misgoverned brute, the impure air & breath of the unlearned, rash, & inconsiderate multitude, and therefore by generous worthy minds disdainfully valued as uncertain, giddy, vagabond. The judicious report and true testimony of good men, solidly learned, uprightly judging, and truly understanding, is that true fame and glory which the wiseman * Viri boni habere possunt gloriam, id est bonorum testimonium suorum operum comitem, & bic in terris eo velut melle temperare id quoq in virtute est amarum. At vulgi famam & auram quis sapiens ●aptat? Lips. Ep. 〈◊〉 Ital. & Hisp. doth alone esteem, which only generously and virtuously can be affected, and whereof solely virtue can be ambitious, whereunto wisdom solely doth listen and judgement give ear; Whether then Dr Antony do by partial and false fame usurp only, or among learned men by true worth in right possess, that exalted high name which in his Apology he doth vaunt & challenge; I do by this my Antapology present and offer unto your truly judicious, equal, and impartial doom. I do in this cause rather appeal unto your censure, then unto my dear & honoured mothers sons, my reverend brothers of that coexcelling, famous, and beauteous sister university of Cambridge: first for that the wrong imposed by Dr Antony is common unto some of yourselves together with me: secondly for that some of you are witnestes of the uniustness of the imputation cast upon me by Dr Antony in his Apology. As you are in yourselves, so in a public cause express yourselves, the noble true heirs of the thrice excellent, ancient, and incomparable Prince and father of learning Hypocrates, in generosity and liberty of spirit, in love of truth, and of your own free ingenuous and honourable profession. The reason why in this common provocation I alone do deign to undertake Dr Antony his just castigation, by other learned men despised and held in deserved scorn, is for that the ridiculous, insulting, and unchecked insolence of some of his abettors more near unto me, hath more frequently presented itself unto my view, and thereby hath galled me out of the same resolved contempt of opposing his senseless and trifling pamphlet. Since than I am thus compelled into these lists, vouchsafe your just eyes to behold me with prosperous vows, wherein as I can not fear, so shall I not be proud of the victory. An unfeigned lover and true homage● bearer unto the ancient and most infallible Hippocratical learning JOHN COTTA. Errata sic corrigenda. Page 1. line 2. at Dr An deal the? p. 3. in the mark note * Forma in the 3 line read sunt unum. p. 4. l. 17. for Synodius read Synochus, and in the same line for Augnia read Augina. p. 9 l. 15. deal the Latin sentence which should stand in the margin, and read, devil, man, and imposture. p. 21. l. 21. for I hang in so equal balance, read I hang you in so equal balance. p. 31. l. 16. for Areanum read Arcanum. p. 33. l. 31. for thee read the. p. 35. l. 27. for is the read in the. p. 46 l. 27. in the mar. for fervore read fervorem. p. 48. l. 26. for Sayton read Gayton. p. 55 l. 15. for Attaliu● read Attalus. p. 32. l. 19 for Dissimulas qui sis, dum nolis quem scis haberi, read Dissimulas qui sis, dum quem scis prodere nolis. TO THE READER. THis Antapology (worthy Reader) was addressed unto the Press Anno 1616 as may be testified by letters then dated from some worthy and eminent Doctors of London, concerning the same, upon a view thereof to them presented. It was committed or offered unto the press, and a while paused in the hands of the Printer of the University of Oxford, as will appear by letters likewise from some illustrious and learned Doctors of the same famous University. It was thence again recalled home, and hath now by myself been diverse years silenced upon solicitation of some worthy Gentlemen my friends, who in the behalf of D. Anthony, promised a fair and equal satisfaction from him. My indulgence unto them hath hitherto been deluded. I do therefore now judge it full time no longer to tolerate, that so scandalous an imputation, as the Apology doth impose upon me falsely, should still in public brave so impudently without as open and public rebuke. And for this cause I have now at last set at large this Antapology, thus long injuriously restrained. Understand then that by the three first domestical Testimonies, or emissary letters of the Apology, Dr Co. (so curtally styled by the Apologist) is charged with an unexpected Alarm. The challenge is that Aurum potabile solely and wholly recovered the Gentleman in them mentioned, not only without any worth or use in Dr Co. his endeavour, but rather with error and wrong thereby. The contrary hereto shall in due time and place be maintained by a discharge of Dr Co. his just defence as well appointed as the enemies braving charge, and onset in their rash and unadvisedly given offence. It may be objected, how can the private quarrel against the three first Testimonies, infer offence taken against the Apologist? The answer is, because his Apology can admit no Apology for his undiscreet publishing other men's private spleens unto Dr C. his prejudice, and for bringing his name upon the stage, and there acting that part which befitteth no honest or sober man, in a cause and person unknown. Dr C. never infringed his Aurum, nor wronged himself, notwithstanding in vain and fantastical dream of a triumph, and for the idolising of his Aurum potabile, Doctor Antony, or rather Doctor An (if I may without solecism abbreviate him, as he in the same kind hath first presumed with me) Dr An (I say) injuriously maketh himself the false trump of Doctor Co. his reproach, insinuated in the three first domestical Testimonies. They are subscribed by two Gentlemen, and a Minister (so rightly rather termed for ministering the occasion of such scandal, then for any eminence or noted worth in his own function.) The Gentlemen Dr Co. will not so mainly oppose, persuading himself, that they are only transported by others malicious instigation. His main scope shall be at those two materially opposing marks. Marke-Antony, & Antony-Marke, in this their simple conversion, not doubting to retribute a double attenuation of their boasting follies. Antony, since in the golden flag of the vainglorious praise of his Aurum potabile, he doth bear in triumph Dr C. his injured name before the victory, he therefore will first arm himself to strike at the plume of his pride, his counterfeit colours, his armour of best proof, by the general demolition of his whole Apology. As for Mark, since he doth only join his subsidiary help by an incendiary Epistle, he will only by the way buckle with him, as they shall meet in the battery of the proofs of the Testimonies. The challengers have disgorged themselves in two Languages, for their greater boast. The Defendant will begin with the mother tongue, most fit for the satisfaction of his Countrymen. He will hereafter give demonstration, that he hath learned to speak as like an ancient † The Latin Antapology hath divers years since been seen & viewed by some learned Docto●s of Oxford, London, and other parts. Roman; as either Antony in his Apology or Mark in his epistolical busy meddling out of his Apostolical charge. In the interim (friendly Reader) that thou mistake not, know that this Antapology hath singled out D. Antony his Latin Apology, as supposing it the more authentic. The matter or substance being the same with the English, obscureth nothing thy understanding thereof, though in some few things they are differing. To ease & refresh thy pains in the perusing of the more serious matters, I have here and there cast and scattered in thy way, some witty and elegant sayings of some Latin Poets, and that I might exclude no man's reading, have englished them unto a vulgar capacity. Concerning the matter itself, deliberately view and read, embrace the truth for itself and for none other end. Be not prejudicate, but free and true unto thy own heart, and judge sincerely between truth and the lying visor, and impudent face of seeming truth. Maxima pars vatum pater & iwenes patre digni, Decipimur specie recti, saith Horace. Or old or young more or less wise, Shadows for truths, oft gull our eyes. If any man deem me overbold or overbitter with the Apologist let him read and ponder duly the uncivil and rude provocations of all honest and learned minds, in his vilifying of all true learning, comparatively, or compared with his own, as also of all wholesome medicines of all other Artists, not yielding unto his the sole supremacy. The sum or epitome thereof let any man view in his Preface in the beginning, and in his Appendix in the end of his English Apology. If that proud flesh require not a corrosive, let equal and just men judge; If the application be necessary, pardon the medicinal hand; Distinguish (gentle Reader) I hate railing or scurrility, which with the Apologist in his Apology hath been frequent and common. The importune provocations of his ridiculous absurdities, I sometimes make merry & smile at, and sometime check with free, yet ingenious † In ●oco quimodum adh●bet, is fest●vus seu urbanus habendus. Qui mod●m excedit, scurra. Quià iocis omnino abhorret, is rusticity & a ●estis. Arist Eth. lib. 2 cap. 7. jest, the matter and occasion so requiring. His proud insultings only, stupidity, senseless security, and lethargy with needful † Castigare licet atque etiam expedit, immo necessarium est. Scal. gall, I also rouse and awake, not touching the person but the vice. Unto proud folly within moderate latitude exceeding, sufficeth a modest curb or quip discreetly falling. Obstinate and wilful excess therein urgeth and justifieth a greater bitterness, with caution it be not sordid nor impious. Thus far upon just incitement to proceed is not † Scurra is est qui risum magis qu m opo●tet movet, & risum magis movet quam ut honestè loquatur. Cicero. scurrility or † Maledictum nihil habet propositi preter contumeliam. Contumelia petusantiùs iactata convitium, facetiùs urbanitas nominatur. Cic. railing (as men not discerning, or the Apologist may mistraine) scurrility properly including ribaldry, undecent jest, fowl, or unseemly scoffing, exceeding that comely mediocrity wherein consisteth the allowed virtue of urbanity, elegant, witty, sportive, close taxing, or reproof of palpably exposed foolery, whose insufferable rankness in due & well husbanded time, or place, not to nip or top, is idly and dully to suffer, and needlessly to continue or encourage. Know again, and lastly (good Reader) That in this Antapology I intent not to meddle with the materials, or fabric of Aurum potabile, nor with the manuary exploration thereof by others more professedly therein exercised, exquisitely satisfied, but with the true touch and trial in right reason of D. Antony his promised demonstration, and of his Philosophical and Logical proofs, continually professed, and endlessly boasted in his Apology: which how childishly, rudely, and rawly he hath performed shall now appear in the Treatise following, Farewell. Thy true friend warning both the public and thy private good from sly Imposture, JOHN COTTA. CAP. I. WHETHER your Aurum (Dr An?) be as truly potable as pottable, that is, as truly converted into potable liquor the content, as it may into pot the Continent, I mean not to dispute. Whether likewise your aurum be aurum, I do therein permit you unto those learned Censors who have undertaken you, who have already taken the even scales into their hands & have proved your light weight therein. I will not rob them of their due praise. I will only levill at your Apology, being thence injuriously awaked from my sleepy thoughts thereof. You have divided it into two parts, the first is reason, the second is testimonies. I will therefore first declare all your reasons jointly and in general, to be void and of no use, to prove the worth of your Aurum potabile to be allowed, or authorised. I will after descend into every single reason and position apart: some of your testimonies I will last call unto their strict account. Concerning the invalidity of your reasons in general, know that ●●ose things which are properly directed and immediately to be judged and witnessed by the * Necesse est in his à vi extrinseca & viso assentionem commoveri. Cicero de Fato. sense, it is indirect and vain to build their proof upon reasons. It were madness at noon day when the sun shineth in his brightness to offer the proofs thereof by reason unto an open and wellseeing eye. The right preparations of medicines and their compositions are to be judged properly and approved by the eye, by the taste, and by the colour, and other outward testimonies from a judicious view thereof, and by the outward senses. Reason's therefore herein are insufficient and deceivable satisfactions of the goodness, truth, number of ingredients and right workmanship, in which the outward sense was ever chief justice and sole proper judge. Since than no man but yourself hath as yet in every single concealed part, nor in your menstrual water (as you confess) viewed or seen the right preparation and composition of your medicine, do not vainly hope by the mist of needless and sophistical reasons to move the judicious to give credit thereto. Just * Cavendum est ne incognita pro cognitis habeamus, ijsque temerè assentiamus, sed adhibeamus ad considerandas res & tempus & diligentiam. Cic. Offic. 1. men cannot be blamed in making doubt, howsoever men unlearned, or not practised, or not exercised in judging herein, may and are commonly persuaded and easily drawn. Thus much in general concerning the want of reason in your reasons to satisfy reasonable men, for that excellency of your Aurum potabile. Now let us singly draw forth your several weaknesses in your reasons & lame positions a part, halting through every scattered part of your whole work. First for the vain profession of that unlimited universality in your Aurum potabile: understand that all things universal are of three kinds. The first is universal in substance, in which sense no creature, but one only * Deus est principium universale non de essentia universi, sed supra universum Scaliger, Creator of all things can be called universal. The second is universal in predication, and thus only Genus and Species the general and special kinds of all things created are called universal. In this sense Aurum potabile can be no more universal then in the first, since it is a particular and individual substance. The third is universal in power and in the generality and multiplicity of diverse ends and uses therein. In this sense only Aurum potabile can be universal. Now let us see how far this universality in this understanding may extend. All things that are created have their several ends and uses for which they were created, and in those ends some are more proper unto one Creature, some unto another. Many ends and uses are common unto many of them. But every one hath his own proper * Natura nihil fecit▪ frustra Aristot. inseparable end and use unto itself above and beyond all the rest. For this cause Philosophers say and truth doth justify, that every particular hath his own distinct form in itself by which it hath a peculiar * Hinc illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. being in itself, by which it is that it is solely unto itself, and different from all other. As every thing hath his distinct and separate form unto itself, so necessarily must it have his special and proper qualities, ends and * Forma & finis in naturae operibus sunt usolâ differunt ratione. uses, from thence derived unto itself, by which it is different from all other uses, since God hath created no form * Nec frustra ac sine causa quid facere dignum Deo est quod abhorret ab hominis constantia. Cicero 2. de without his own proper and special endowment. This is the reason of Aristotle his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unum ad unum, that is, every thing was made unto one main end or * Vnius causae una est actio per se, plures per accidens. Vnius rei unica forma, unias artis unus finis. use, although thereof might be made many common uses beside: as is instanced concerning the Gladius Delphicus. If this be a truth that never was nor can be denied, then is it manifest and certain that Aurum potabile cannot yield or afford any of those special properties or virtues which God and nature have only made and tied appropriate unto other special forms alone, be they of medicinal use or whatsoever else. For forms are infinite and extend as far as Ens itself, since there is, nor can be no being without a form. A necessary conclusion from hence doth avoidable and unanswerably issue that Aurum potabile granted his own peculiar virtue proper unto his own form, whatsoever virtues it hath beside it, it hath in common with many other medicines, and therefore cannot challenge the properties of all other unto itself alone, nor exclude other from the participation in common with it. And hence it is also evident that Aurum potobile can have no other universality than is equally contingent unto other things, creatures or medicines aswell as unto itself. Unto this infallible proof of reason, it is easy by infinite instances to give illustration. It is clear that in many common cases Aurum potabile is dross and counterfeit with many vulgar things compared. In a vehement burning thirst a cup of small beer, nay a cup of water is both more useful and more necessary. In a consumption there are many better restauratives, yea a mess of porridge well ordered without comparison is more proper, and in hunger and necessity of nourishment fare more precious. In a dangerous surfeit all the gold in the world reduced into whatsoever potability, spirit or essence is nothing so ready, so prosperous, so present a remedy, as any common vulgar matter, that may procure in the beginning the disgorging of the cause. The like may be said concerning any mortal poison, swallowed into the stomach. Will any man be so mad as to trust unto the glorious universality of Aurum potabile, who can procure the present revomition of the substance of the poison, by any small trifle procuring vomit? In an exquisite Synodius, Frenzy, Peripueumonia, Augnia Pleurisy, and in many innumerable other peracute diseases, rising from the offensive quantity and corrupt quality of the blood, that little Iron and small instrument wherewith the Surgeon doth phlebotomize, is a much more speedy, sovereign and saving remedy: Thus what nature, what reason, what instances do manifest we manifestly see. Now let us return to view what the Myntmaster and coiner of Aurum potabile doth presumptuously pronounce. Speaking of his Aurum potabile page 4 he uttereth these prodigious words Id nimirum omnes iam dictorum, nec non aliorum simplicum facultatis aequat, nec hoc salum, sed multis modis superat, that is, It doth not only equal, but exceed many degrees the virtues and faculties of all those things before mentioned and of other simples. Those things which were before mentioned were Vinegar, Rhubarbe, Nitre, Led, Quicksilver, Vitriol, Champhre, including with these innumerable more. Here we see his open and expressed profession that▪ Aurum potabile doth not only contain in itself the uses and virtues of all medicines in general, but of every special throughout the general, and of every particular comprehended under the specials, for these particulars before mentioned are all of several kinds and species. This is a wonder, a miracle, a mystery. Many uses indeed God hath given unto many particular things under the same kind, but all the several specifical uses of all other things of the same kind given unto any one particular alone, nature did never know, nor the Sun itself in this sublunary world did ever behold, Look through all the Coasts and Corners of the world, peruse the Catalogue of all the infinite bounties and gifts of God and nature in all kinds, among them all, is not to be found, such an universality in an unity, or an unity of such universality. No man, no age, no art, no science hath at any time known it. Of the impossibility also thereof as in reason, so in religion the demonstration is evident. God hath created nothing in vain nor needlessly. All things are good which he hath made, and certainly if good, then good for some good end and for some good use. If every particular thing created, hath his particular good particular use and end, Aurum potabile his use is likewise but particular and can exclude no one thing created whatsoever from a particular goodness and use, contained in itself and not in another. This all ages, all times, all nations and people long before Aurum potabile was borne, have ever witnessed, and are able to give the contrary affirmation, the lie unto the face of the devil and the Apologist, creating so foul a monster, out of the order and rule of all things created by God. Many excellent things hath God created for man, which have many excellent uses; He hath created the medicines of the earth Ecclesiasticus 36.4. and among them many have their many excellent uses, but any one creature or medicine whatsoever containing in itself alone all the uses of all other things of the same kind or frustrating or making needless any one use or good quality given by God to any one particular whatsoever, as to affirm it, is in reason impossible, in nature monstrous, so in religion most impious. Now let us hear what the Apologist saith. It is not sufficient (saith the Apologist page 5 ●ine 8) to call Aurum potabile Polycreston, but it must be Pancreston that is, restrictively to be a thing having variety and multiplicity of uses, is not attribute competent or equal, but it must be absolute of infinite uses, excluded out of no use. In his preface unto the Reader he termeth it Materia universalis pierce, that is a thing materially or in the material substance by itself alone universal. Behold the face of Idolatry page 61 of the English copy, he likewise above the capacity or reach of reason avowcheth that his Medicine never hurt any but ever profited all. The same he iterateth page 107 and page 122. He further avowcheth, page 97 of the Latin copy that if it happen into the hands of an unskilful dispenser, it cannot notwithstanding by the most envious, be once instanced in any particular to have given somuch as occasion of hurt, which is incident to other excellent remedies. From abuse by man there was never as yet any sublunary thing created by God for man absolute or free, how then can this Creature alone of his creation be excepted without impiety and intolerable arrogancy. page 55: he appropriateth this divine and miraculous medicine unto himself, saying that after God it bringeth most present remedy. Thus he maketh himself and his medicine, or himself in his medicine solely God his second; In the same place he doth proclaim it to have place where no Physician or Physic humane can give remedy or help, but only the Celestial and divine or heavenly, page 121. of the English copy he saith it is of general and extraordinary effects in all diseases, sexes, ages, circumstances. The impossibility of these assertions in reason in nature, in God's decree, all honest and wise men consider. Now let us duly examine whether his own conscience also do not check itself herein; certainly in many places his own false tongue, betrayeth his double and guileful thoughts. Read page 15. line 2. 3. 4. 5. of the latin copy. Nihilominus hic considerari velim, & caetera. There he confesseth that there is no such necessity of Aurum potabile but that by other means as well as by it, men may aspire unto the top and perfection of physical curation, as also that there are other ways unto the same wood for health aswell as by that. These words are left out in the english Copy, see page 18 thereof. Read his preface also unto the Reader, there he confesseth that he useth and mixeth other Vegetables in the administration and dispensation of his Aurum potabile, and he commendeth the same use and custom unto the rational and learned physician. Behold how truth here unawares stealeth out of his own mouth. How far in diverse other places his tongue hath over-runne his wit, in the reasonles and boundless adoration of his golden incomparable universality, is not before obscure. Here now see how by his own mouth that Pancreston, that unlimited universality that adaequation of temper in itself, reducing all other things into temper page. 4. 5. is here contented in itself not to be so absolute, but to borrow assistance, and many uses of other discrepant and different things or natures. Yea he doth in the same place acknowledge it to be requisite prudence to adjoin them unto his universal medicine: and commendeth it unto the rational and judicious physicians discretion therein. Thus usual and easy is it for men who either desire to dissemble those things they know, or intent to justify those things which they know unjust, to be betrayed by their own memory and to contradict themselves. And thus by nature, by reason, by his own positions and confession, is the universality of the Apologist his Aurum potabile from the unlimited styles, the intolerable titular transcendence and sole supremacy reduced unto more modest and moderate terms, yea even by pronunciates out of his own mouth. Mistake not (worthy Reader) I do not deny that gold itself in medicine hath many excellent uses. I deny not diverse ways of the profitable and useful preparation. I do ingeniously grant that gold in his own kind (although questioned in Dr Anth. his preparation) may be, and is an excellent medicine, as diverse other excellent medicines in other kinds are, but his excessive and unreasonable extolling thereof beyond measure and mean, and the slanderous derogation thereby from all other blessed remedies, unto which God their Creator hath given their several distinct specifical virtues aswell as unto Aurum potabile, is that which modest ears do abhor, and I cannot but justly tax. I will therefore conclude with that necessary castigation of Libavius no obscure Alchemist, and who hath described and taught diverse ways of the fabric of Aurum potabile in diverse kinds and manners. Aurum dicitur (saith he Alchem. part 2. lib. 1.) adversus omnes morbos Alexiterium catholicum. Sed cum non peccetur uno modo, nec morbi fint unius naturae nequeantque omnes ad commune principium sanativum reduci, apparet Paracelsicos transgressos esse veterum sensa, & hiperbolicâ laude, aurum infame reddidisse. That is gold is said a general Cordial against all diseases, but since errors happen not all after one way or manner, neither are all diseases of one kind or nature, nor can be brought all into one kind, principle or way of cure, it is apparent that the Paracelsians have transgressed the rules, sense and meaning of the Ancients, and with their unmeasurable and hyperbolical praises have now procured the very name of gold to be in disgrace and infamous. Look upon this glass (Dr Anth.) and view therein the face of your own folly. Assuredly if all your pronunciats before mentioned concerning your Aurum potabile, might be in proof and trial found true, it must necessarily be convinced to be magical. Omnis materia subijcitur vicissitudini mutationum (saith Aristotle) that is, whatsoever is compounded of an elementary matter is subject unto variation, mutations and alterations of all kinds. Nothing can be so generally or universally unto all uses in any kind the same, but it must vary, differ, and be mutable in his use and virtue according to every circumstance which usually doth happen unto all things mortal. Casus & tempus, omnibus rebus accidit saith Ecclesiastes 9.11. Chance & time happeneth unto all things. If you will therefore prove that your potabile aurum is the same ever in all diseases not variable therein, not failing or immutable, always by itself fit, in all sexes, ages and distempers, then is it exempt from the course, order and nature of all sublunary things. Upon this ground and proposition, will invincibly follow a conclusion: that it is a diabolical and enchanted medicine. Your own lips have been your accusers, and out of your own mouth men will judge you. Now bring forth your medicine to prove yourself an honest man. Conceal it not, make it known in every part and particle, in your Aqua menstrualis aswell as in all other parts, since the devil Si Medicus paret remedia domi suae poterit, impune pro melle, aconitum praebere aegro, ignis enim poterit fraudem detegere? Riolanus in liban. Man and imposture may hide themselves therein, aswell as in any other parcel belonging thereto. Let your rich merchandise, therein your unlimited commodity persuade you no longer to conceal it. Bring it forth (I say) put it upon the trial, let it undergo no secret nor privy, but the open verdict of all good men. You have (no doubt) greater worth in yourself, then that, to uphold and maintain you; your trust is not solely therein: For your own justification, for your credit, for the common good publish and communicate it unto all. Let it prove itself by itself, and no longer hide the face for any private respect. There is no good man will or can conceal any secret, upon so just and requisite challenge. Thus much concerning your straggling projects in praise of Aurum potabile. Now let us descend into your particular reasons in order as they are proposed to defend his universality and the arrogation of supreme worth and dignity. CAP. II. The first Reason. IN a golden subject behold a leaden argument, thus the Apologist doth reason. The rational Physicians deny not Polycreston, therefore why may there not be Pancreston? that is the rational Physicians have their diverse medicines to serve generally for many uses and causes, and therefore why may there not be one single medicine so noble, above and beyond all other, as to serve for all uses, An excellent sequel; his proposing his argument in form of a question intimateth his own mistrust thereof. It was not safe to trust it with a Syllogism, and therefore (there being no other possible way to leave it unanswerable) he runneth away without an answer, and omitting his assumption, swiftly concludeth his Aurum potabile to be that Pancreston, not equalling, but far exceeding the virtues and qualities of all other medicines, and in all kinds and uses, particularising in Rhubarb, Vinegar, Quicksilver, and including in these innumerable more. For the better apprehension of the dangerously pointed sharpness and keen edge of this fierce argument, let us according to the laws of regular combat in all disputes require him to enter within the Syllogistical lists. Therein thus doth the argument advance itself. The Argument. Maior. If there are in nature, and allowed among the dogmatic Physicians many single medicines that are of manifold uses, than there may be one medicine more noble than all the rest, that may not only equal, but excel all the rest in all uses. Minor. But there are in nature, and allowed among Physicians many single medicines that are of manifold uses, Ergo There may be one single medicine more noble than the rest, that may not only equal but exceed all the rest in all uses, The Answer. Ad veritatem conditionalis affirmativae requiritur ut consequens ex antecedete recte inferatur, as saith Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is in an hypothetical or conditional affirmative proposition, it is required that the consequent be rightly inferred upon, or from the Antecedent. How different the former mayor is herein, every mean wit doth wot. His scope is to evict such a noble medicine, as might exceed all other medicines in all properties and uses. This evicted or proved, the next intention is to prove Aurum potabile to be that noble medicine. The first, how slenderly he hath proved is not obscure. The second he doth not so much as touch or nominate. And thus concluding nothing, he notwithstanding presumeth all, that every vulgar may discern the slenderness of this reason though his first, and planted in the forefront. This is the whole substance thereof in the plainest terms. There are in some or diverse particulars many excellent qualities or properties. Ergo there may be one particular wherein alone may be all those excellent qualities conjoined. That there are some or diverse particulars which have excellent qualities need not any proof, nor is serviceable unto his purpose at all, since though it be true, it doth not necessarily infer, that there is any one particular that hath all these qualities or properties unto itself. If it were likewise granted that there may be such a particular in which may be all those properties, yet doth not that prove the particular by him named to be that particular. For example, let the Apologist thus reason concerning himself. There have been or are many Antony's in whom are many excellent qualities, therefore there may be one Antony in whom alone all these qualities may be conjoined. It may be granted true that there have been many Antony's of excellent qualities, yet doth not that prove that there is any one Antony in whom are all those qualities. And if it were proved that there is one such Antony, yet doth it not prove Dr Antony, to be that one Antony. The like may be said concerning his Aurum potabile. It is not denied that there are some medicines in which are many excellent qualities and uses. This notwithstanding doth not prove that there is any one medicine in which are all those qualities or uses. And if it were confessed that there might be one such medicine, yet doth it not necessarily infer that Aurum potabile is that medicine. And thus doth the folly and fallacy of this first reason appear, disputing from a known real being in one thing, unto an imagined posse or possibility in another. A great cry and a little will. This argument seemeth like unto that monster in Martial. Si solum spectes hominis caput, Hectora credes Sistantem videas Astianacta putes. Behold the head (the heady daring pride) Mounts like a giant frightfully espied. But view the legs (which are the reasons small) Alas poor Titt, it cannot stand withal. The Second Reason. Most diseases consist (saith the Apologist) in distemper, Ergo the most temperate medicines are the best remidies to reduce them into temper. A man by this your argumentation, may guess that you either never read, or now forget to distinguish that part of Physic which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The first doth serve properly to direct to keep or conserve the body in health. The second doth guide unto the reduction of the body into health again, being therein decayed. As while the body is in health it is against reason and rule to assume thereinto things that are intemperate, for fear of begetting distemper thereby, so when the body is sick and distempered, it is not only art, but common sense and reason to endeavour to bring it into health and temper, by such differing and contrary things as manifestly alter and change the distemperature. It is true, in the conservation of health, those things which are most temperate are most fit. First because they breed no excess. Secondly because they being more near and like with less offence & alteration they are at any time added or conjoined where use and need is. For this cause it is as truly, as anciently said Similima, Similimis conservantur. In diseases and distempers the case is otherwise. There the main respect and indication is the reduction of distemper into temper. This is not done by things alike or temperate, but by things contrary, So saith Hypocrates Aph. 19 lib. 5. Contrariorum contraria est ratio? I pray tell me (good Sr) in a cold stomach is a draught of temperate ale, better, or a ginger spiced cup? If your brain have lost his common sense, ask your stomach when it is oppressed with cold. Is there not a manifest difference of benifitt unto a cold digestion between a draught of temperate bear or other like liquor and a cup of wine that doth manifestly heat? Doth not experience avouch that Diatrion-piperion, Diaga langa, Diacumini, things of a sensible excess in heat do far more happily and presently warm a cold, raw, and windy belly then Aromaticum Rosatum or any other compounds of the like more temperate simples. Who will deny that mithridate is hit and in the same use, diascordium more temperate. In a case wherein they are both in the general, profiittable, if there be in some one particular respect a more special necessity of heating. Who will not prefer the first before the second, and the second also before the first, where is more danger or fear of heat? It is not therefore the even temper of qualities, but the manifest odds of qualities that usually in contrary distempers of the body doth both indeed and really and also to the sense and feeling of every man, profit himself and correct his distemper. Thus far hath better reason than (it seemeth is known unto your self) offered unto you spectacles through which it is easy to see and consider the slender weight and worth of this your worthless reason. Let us now review it with better eyes, thus must your reason necessarily reason syllogised. If most diseases consist in distemper, then that which is most temperate is the best remedy. But most diseases consist in distemper Ergo That which is most temperate is best remedy. The vacillation and falsehood both of Mayor and Minor is evident; for if all or most diseases did alone consist in distemper (as they do not) yet would not that rightly infer, that therefore those things which are most temperate, are the best remedies, since it is apparent (as is before proved) that by contraries those things which are intemperate, are only reduced or brought to be temperate. The weakness and untruth of the Minor also, is undoubtedly mantfest unto all well exercised Physicians, who most seldom meet with such diseases as solely and simply grow from distemper alone, no disease almost, or generally, or for the most part presenting itself, which beside the distemper, hath not an offensive quantity or burden of evil and vicious humours, as true cause thereof. Thus the Mayor and Minor, failing the hope of any good conclusion, is very slender. And thus also is the second reason of the Apologist like unto the first, and both like himself, all in shows and boasting shadows, nothing in truth and substance. Notwithstanding because we will not altogether despoil him, and leave him naked, having already disarmed him, we will out of our tender hearts, yield and allow unto the temperate remedies, in distempers some place or respect, although he neither doth or can win it, or deserve it at our hands. We must necessarily here distinguish, concerning distempers. There is a distemper fare exceeding temper, and there is a distemper within the latitude of temper, that is not much wanting or differing from temper, though perfectly or strictly no temper. In that distemper † jutemperies quae non longe à mediecritate recessit, similibus conservatur, quae absit longiùs contrariis corrigitur, & ad temperiem reducitur. Galen. lib. de constit. Artis. which is within some latitude of temper, that is, within some reasonable terms of temper, or not too much exceeding temper, temperate remedies, or not exceeding in any manifest quality, may happily help to reduce unto temper. But in that distemper, wherein is manifest excessive odds, it is beyond all latitude extremely false, that remedies within the latitude of temper, or that are temperate, should reduce the temper. For example, if a man be distempered with an excessive, violent, or furious heat, there temperate remedies between heat and cold are soon mastered and made frustrate, or profit little, or for a short time. But where a man is distempered with heat, in a small excess, or very slender degree, there temperate things, though they cannot manifestly cool, yet may they somewhat refresh by their propinquity and nearness unto requisite and desired cooling. If these like temperate things in such a case, carry with their temperature a Cordial quality, then may they much more in that respect be prosperous. Thus it is clearly distinguished how fare forth that which is temperate, may reduce into temper that which is intemperate, as also where it shallbe so fare from giving temper, that it shallbe overcome of the distemper. This may now be applied unto Aurum potabile. His excellent temper (if it be so temperate in antony's preparation, as it is in his predication) may in some degrees of distemper profit; but in● a manifest excess of any grand distemper in true reason and nature, the temperature must necessarily be so fare from reducing into temper, that it may rather therein lose his use and temper, and never find itself like itself. Thus you have good reason for your money, for your gold, for your liquor, which out of reason, and beyond reason, you would extol. As your reasons in their proof come lame, halting and limping home, so your flourishing shows of some scholastical terms, are mere terms without their true sense, and rightly apprehended fubstance. This is seen in your palpable ignorance, endeavouring to salve that oracle of Hippocrates, Contraria contrarijs curantur. That you may not disparage your Aurum potaebile from the opinion of curing contrary distempers (which you avouch thereof) & yet may withal hold it to be temperate, you pronounce (extreme contrary to all learning) that the mean or temper is contrary unto the extremes. As if understanding men could be so blinded or enchanted by your mists of seeming learning, as not to distinguish how a mean and temper, unto an extreme or distemper, may in a large or lose sense be termed contrary; and yet in the true and exquisite nature of contraries, be indeed no contrary. I will in few words, make this your gross error more plain. The question is, whether Aurum potabile by itself do cure contrary distempers, do actually resist in cold diseases, cold; in hot diseases, heat. You affirm it, and thus you would prove your affirmation. Contraries (say you) do cu e contraries. Aurun potabile is a contrary, & therefore it doth cure contraries. Your Minor, viz. that Aurum potabile is a contrary you thus prove. It is a thing temperate, therefore it is contrary to that which is intemperate. See now the fallacy. You hold the word contrary, but you are already run beyond the sense of your proposed contrary. Our project & mention was concerning such contraries, as directly, immediately, and actually oppose & resist each other, (as heat, cold; dryness, moisture; in the question first propounded do oppose really one the other) and now you slip from that contrary unto another kind of contrary, and in another respect so called, namely unto such a contrary as is no real active contrary, but a mere * Non contrarium sed contradictorium. vide Scalig. exercit. 5. sect. 1. negative contrary, as you may learn out of Aristotle in his tract the contrary oppositis. Either you are herein a cunning juglar, or else you simply and ignorantly offer this confusion of understanding. If it be simplicity, than it were needful you went again unto school to learn Logic. If it be in you intended deceit and cozenage, then ought it be sent to the house of Correction. Review now your reasoning. If it should be compelled into the form of a Syllogism, according unto the laws of disputation, it would be seen evidently to haut or rather to be a monster standing upon four legs. It must needs have four terms. Notwithstanding you are so blindly proud and confident herein, that for a farther proof or illustration of your assertion, of a mean to be a contrary, you insist in the moral mean between the two contrary extremes, vice and virtue. Liberality, say you, is contrary unto both his extremes, both unto niggardly tenacity, & prodigal profusion. They are contraries indeed, but as negatives merely, not in real excess of operative qualities, since the mean hath no excess at all and is of another kind from the extremes, and truly properly and immediately comprehended under mediocrity, as his true and immediate kind. As is said concerning the moral contraries, so may be said of the mediocrity of temper in Aurum potabile. As it is temperate, it is in a sort contrary unto those things that are intemperate, that is, it is in contradiction unto h●s extremes contrary, but that doth not prove it in real active force, or resistance of manifest qualities contrary. Thus where you should have proved Aurum potabile chalk, you go about to prove it cheese, yea and cheese because chalk. This is cheese to choke a Daw, as saith the country proverb. The case is alike: Aurum potabile is temperate, Aurum potabile is contrary, and therefore (say you) contrary because temperate. That you may hereafter in this matter reason more pertinently without such confusion, and may more distinctly therein apprehend yourself, I will give you some few observations. First, know what Aristotle saith concerning things temperate, Qua ad mediocritatem redacta sunt, non amplius agunt, quip adepta sunt finem, that is, things temperate in any manifest quality have no real action or resistance, because they have already gained the end of their strife or opposition, which is perfection in temper. Touch the temper of your gold with this touchstone. Secondly, remember that true and real contraries do extremely, or in an extreme degree or distance, actually in manifest qualities, oppose each other with vehement resistance, Mutuo se expellunt, maximè à se invicem distant. Weigh your gold in this balance. Thirdly, rub your memory, and call to mind, that contraries properly so called, are both contained under the same kind or genus contraria sunt sub eodem genere posita, ut Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Here again examine your gold doth it now prove itself unto reason, truly and really such a contrary, as according to nature, and ordinary course of nature, doth actually and immediately resist and oppose contrary distempers? Reason doth deny, and just proof hath forsaken it. Ponder then and consider your trifling argumentation. Be ashamed of such shameful juggling with God, with truth, with men. God doth see you, truth shall judge you, and wise men shall laugh you to scorn. If knowingly you have proposed it, you are an Impostor and deceiver, if simply and unadvisedly, the fault is less, but the folly and ignorance is more remarkable and notorious. I might here mark (in way of corollary to conclude) your overplus of attributes, unto the good temper of Aurum potabile. The use and force of the manifest elementary qualities therein, have been proved (like itself) in the mean, and limited within a mediocrity. The occult properties do immediately issue from the specifical form, unto the better exertion * Temperamentum est quasi instrumentum formae ad conservationem, sed non est per se causa. Scal. ex. 204. se. 2 and conservation whereof the good temper doth only give the better vigoration. For this cause (saith Aristotle) the bone is bone; the flesh, flesh; the muscles, muscles; the contemper of the Elements, or their temperate mixture, is not the cause, but some more divine and excellent gift, or endowment of Nature, which notwithstanding requireth a due proportion of temper in elementary qualities to concur therewith. Who is so mad as to imagine, that those several distinct properties in Pearl, Amber, Coral, Bezoar, and innumerable more, are to be attributed unto their temper. There is a a certain fit proportion of temperature, necessary unto every one of them, but it is their several forms, and not the temper, which giveth unto them their distinct beings and uses apart. Your praise therefore was over-flowingly unadvised, that attributeth altogether unto the adequation of temper in Aurum potabile, & so sparingly mentioneth, and silently omitteth the specifical form, wherein more truly and properly consisteth the true worth thereof. Let us now come to your third Reason. The third Reason. The 3. Reason entereth with the praises of Aurum potabile. It tempereth (saith Dr An) the distempers of the heart, which bring sicknesses and death itself. It communicateth temper and comfort unto the heart, by which the heart doth defend itself, both from the distempers derived thereto from all other ill-disposed parts of the body, and also communicateth unto all other parts howsoever affected, the communion and participation with it of his refreshing and strength. Aurum potabile possesseth many occult properties in nature. For further collaudations and powers therein, he transmitteth us unto his former Tractate, unto classical Authors, unto Arnoldus de villa nova more particularly, and lastly turneth himself about again, and returneth to relate his own opinion, and there addeth, that it excelleth all other things in the most exquisite temper; that it is a thing incorruptible, either by water, or fire, or earth, and it is the image of terrene eternity. That there is in it a double temper, an Arithmetical, and a Geometrical. He displayeth the difference between gold potable, and gold in the solid substance: as concerning the formal and agent qualities in the one, much more energetical then in the other. He testifieth the familiarity, friendship, love and sympathy between it and the heart, the incomparable power thereof in repairing the decayed humidum radical usually induced by the consuming secret fire of the life's natural heat, and the staving of, and retardation of the and fatal ingruence of old age. Thus swallowed with oblivion, he never draweth out or unsheatheth his third argument at all, but presumeth it sufficient solely to have obtruded the Crambe, of the so oft and weariesomely inculcated praises of Aurum potabile. Good Sir, though you extol your Aurum with the tower of Babel to reach to the heavens, it will in the end notwithstanding, of the own natural accord, descend unto the proper place. We will spend no time in making reply thereto, you cannot be ignorant, that every vulgar antidotary or dispensatory, doth afford laudatory lectures, as liberally concerning multitudes of other medicines, as you do of this. Every Mountbanke in this kind, will stare you out of countenance. Praises are windy babbles. It is easy upon a Mould-hill, to found a Mountain of vainglorious terms. View Virgil his Culex or Gnat. Your course Genius can never aspire unto that terse, elegant, witty, pretty contrivement, poetical sweet strain, wherewith he hath tuned, and most delightfully sung the exuberant praise of that small-creeping fly, or flying worm. How ingeniously doth he make the praises exceed the matter, and yet the matter no more than itself, the jest seeming serious, and the serious no jest. Read Cornelius Agrippae de laude stultitiae, you shall see with how sportive a wit, or witty sport, he jesteth with good earnest, in extolling that quality, wherein thorough your whole Apology you do exceed and riot. Let praises therefore pass, you promised a third argument, we expect that, since praises are not proofs. Perhaps you will say, that you had come unto your argument at last, if your memory had not met with a rub, which carried your bias out of the way. An abject objection forsooth, did take you aside, and whispered in your ear, that Aurum potabile being a thing in manifest qualities, manifestly temperate, could not possibly, or in any true or sound reason or judgement, produce or exercise any manifest operation. In overzealous desire of answer of the objection, you cast away the matter in hand utterly, and forgetting both yourself and it, run headlong into an old song, oft before chatteringly chanted, videlicet, that Aurum potabile is temperate in qualities, and yet so excelling therein, that it is able to master, or quell any opposing or resisting contrary whatsoever. This is an ugly monster in reason or nature. If you had once solidly proved this assertion, the hated repetition might be better digested, but in your proofs hitherto so slightly trifling and performing shadows, the grossness of your contradictions must needs beget a loathing of the rankness of such raw learning. You do not understand what it is, petere principium, or to dispute ex non concessis, otherwise you might conceive, how unsavoury it is unto men learned, to hear you so oft and rudely harping upon one and the same jarring string, and yet suppose that it is sufficient pleasing music. I will therefore in this your inculcation of the same former error, confute you likewise by referring you unto my former confutation thereof in your second reason. Mark it well, and if you mean to make it your mark whereat to shoot your bolt, look you miss it not, nor take it amiss, lest as you have in this your Apology injuriously quartered me, so in the next replication, I hang in so equal balance, that your least want of weight shall not escape the severest censure. Your concluding here without premises, merely upon praises, your reasoning without reason, your iterated juggling of Simile unto Contrarium, and Contrarium into Simile: of Aurum potabile sometimes into both, sometimes into neither, sometimes into either, I do with equal reciprocation answer and not answer. In your second reason I answer the third, and therefore the third because the second. It is true, and not true: and therefore true because not true. And this is according unto your excellent temper, and yet contrary, and therefore contrary because temper. Thus have I answerably, or as fitteth in answer, toied with your toys, and put a trick upon your tricks, hoping as it is in me, only of your image and example, the representative, so it may be in your use, as in my end instructive, and that your own folly in a third person, may better, & more unpartially appear unto yourself. If notwithstanding all this my care & pains you will not be reform, I end with that of Quintilius in Horace. Quin sine rivali teque & tua solus amato. Your self-love be it ne'er so much There's no competitour need grudge. The fourth Reason. Aurum potabile (saith our disputant) is an universal medicine, in consideration of the nature of the sick, or of the disease or sickness. For if the disease doth lie upon the patiented as a burden, and the strength is not sufficient to bear or endure it unto the end, what is here to be done? Whether is the strength to be maintained and cherished, that it may endure and bear the burden, or to be overthrown, or perish by attempting to remove the burden? This is his wise propose to no purpose. What if it should be granted unto him that every disease is a burden which nature is not sufficient to endure, and that in such a case the strength of nature is to be altogether cherished and fostered, and not by any endeavour of removal of her burden to be injured or oppressed? What will he infer hereupon? It doth not follow from hence, Ergo, Aurum potabile is an universal medicine, which he propoundeth as his intended conclusion. It only from hence can follow, or infer, ergo Aurum potabile, in the proposed particular case may do good. But he frameth from his former discourse this consequence, or collection, forsooth that every disease may be mastered, or cured, through the strength of nature, by the help of Cordials. And from hence haply he hopeth it may be with some likelihood conceived and granted that Aurum potabile being a Cordial, may be hereby concluded an universal medicine. This is fare fetched and about the bush. If we should bountifully, or rather prodigally yield unto him both the former propositions, yet do they neither jointly nor apart infer his conclusion, which notwithstanding, in them both he promised and propounded in the very first words of his reason. Thus therefore failing and wand'ring out of the way, at length he borroweth the help of Mules to draw him out of the mire of his foully confused, and inexplicate reason. As it falleth out (saith he) with Mules that carry burdens, so doth it with the sick. It is not fit always to take of the burden that they may feed. It is more trouble and hindrance indeed unto the idle driver (as in his own experience the Apologist hath haply sometimes found) it is more trouble, I say, to the driver, in feeding or refreshing his Mules, to take down their packs or burdens, but if the poor Mules could speak, they would tell you from their own manifest sense, that it were more ease and pleasure unto them, to feed without the encumbrance of their loads upon their backs in the interim. And common experience doth tell us that burdens are usually removed from the travelling or labouring beast, not only when they go daily unto their rest, but upon many other occasions. The Apologist compareth his sick patients unto Mules, but he useth them worse, if he tie them perpetually unto their burdens, and tell them for their comforts, that Aurum potabile shall refresh them, and enable them to bear them still. No doubt but they had rather be rid of their burdens, then comforted to bear them. Every disease is not such a burden as is impossible to be removed, and in those kinds, they are nor only made Mules, but Asses, that for Aurum potabile his sake will bear them still. Many diseases there are exceeding tolerance, and greater than can long be borne, if not either in part lightened, or lessened, or wholly removed; and Aurum potabile cannot make them less. In both these cases, or kinds of diseases, Aurum potabile is of small use. In the one, the burden being wholly removed, is of no use at all. In the other, until the burden be otherwise removed, it can be only a comfort or relief in the misery, but no release from the misery. This, all Physicians know to be undoubted in their patients, howsoever Grooms do practise in their mules. There is a plethora ad vasa, and a plethora ad vires. The first is a weight or burden so fare above measure, that the vessel cannot oft hold it without danger of breaking. The other exceedeth not the capacity of the continent vessels, but is more than the strength can tolerate, except in some part unloaded. The like may be said of Cacochymia, or excess of vicious humours out of the vessels. All these sorts of burdens are common in most diseases. In all these it is better to be delivered from their encumbrance and oppression, then to be comforted and refreshed to bear their load. It is true, where it is not possible to remove them securely with any safety, there it remaineth only unto confirmation and comfortation of the strength with more ease to endure them. But this is not an usual or ordinary condition in all, or most diseases. In many diseases the cause removable being removed, health doth follow spontaneously, and until it be removed, there can be otherwise no possibility thereof. In many diseases it is impossible to remove the cause, and that remaining, there is no possibility in Cordials, or any other means to cure them. Where they may be removed, shall Aurum potabile persuade to keep them? Where they are not to be removed, can Aurum potabile be esteemed any more than a Palliative, a Flatterer, a juggler, a Cosner of opinion or pain for a time? It is a wonder to see how these drivers of Mules suppose the world a generation of fools, and study to beget and multiply (as they suppose) among asses soles, for the propagation of their vainglorious heresy, and grand imposture. We have not hitherto found the least weight or worth in any one reason. This last reason offered in form of a question (as is his mystical guileful manner in them all) is for want of good delivery, so deformed and disfigured, that it can hardly be reduced into any form or figure of right dispute, or the unmeasurable indefinities thereof be fashioned into any mood or measure, that may contain his promised purpose in any sort. It is far more easy to drive one of his Mules into a pinfold, then to draw him into a Syllogism that may hold him within his lists. Let us notwithstanding, with best favour and advantage unto himself that is possible, thus fashion for him his confused Chaos of dispute, into some shape of likely reason. Thus happily he may most fairly argue. If some Cordials are necessary in all diseases, and Aurum potabile contain in itself the use and virtue of all Cordials, then is it an universal medicine in all diseases. But some Cordials are necessary in all diseases, Ergo, Aurum potabile is an universal medicine. We will grant that some Cordials are necessary in all diseases in respect of the due care of nature's preservation, but we will deny that all Cordials are necessary in all diseases, or for all different uses, or for all seasons in any disease. We deny also that Aurum potabile is any such Cordial wherein is comprehended the virtue and power of all Cordials. These points remain still to be proved as at the first beginning. Until therefore the Apologist have first manifestly proved them, we do ask the good behaviour against this trifling and brabbling intrusion upon a common and universal right, for which he hitherto hath not, or ever can show any good evidence. It fitteth not a man reputed learned, so oft to affirm that he doth not demonstrate, nor so oft to iterate and inculcate that thing, which irresistibly and invincibly he hath not clearly founded upon scientifical grounds. He that is herein defective, is no better than a babbler, a prattler, a tatler, Homo in verba proiectus locutuleius blattero, saith Gellius, Noct. Attic lib. 1. It is not the sound of words (saith the same Author in the same place) it is not the sound of words, but the profundirie of the sententious, and pithy thought, that is true science and learning, Non sons habitusque vocis, sed sententiarum penitiùs conceptarum altitudo. And this undoubtedly of your whole Apology, aswell as of this your fourth Argumentation is most true: It is full of great words & bubbling seeming reasons, but it is seasoned with little true and sound reason. As therefore Catullus saith of Quintia, Nulla in tam magno est corpore mica salis. No eye can spy in that bulks space One jot of sweet or comely grace. So may I justly conclude of your grand Apology. If you do haply like my own poetry rather than that is borrowed, I may thus truly say of your whole work, Verborum ingentem cumulum miramur, & usque Verbosum verbis nil nisi verba dare. We view a wordy world of chatter, All words, no word unto the matter. The fift Reason. Aurum potabile, saith our disputant, doth open obstructions, which are the causes of infinite diseases. From this proposition he imagineth the conclusion must issue irresistibly, Ergo, Aurum potabile is an universal medicine. If our bounty should extend to grant all, it proveth no more universality in Aurum potabile then is usual unto other deoppilatives or openers of obstructions. But hereto he doth promptly reply, that there are no other deoppilatives, either so effectual as this, or so permanent or certain in their effects, or so little disquieting nature in their operations, or after their use leaving behind them so small evil relic, or remaining inconvenience, nor that are so easy or pleasant to take. Our experience of your perpetual want and insufficiency in every proof or reason of your assertions, confidently by you notwithstanding promised in the former part of the Treatise, and as yet in nothing performed, doth warrant us to deny unto you common credit, until you have, or can by some merit exceeding all exception, vanquish & extort our discreet belief. Your partial projects or reports of your own experience, we know not to be inviolate decrees. I have oft seen long continuations, and knotty obstructions with as much pleasure and expedition (as any patiented can hope or think) enodate and dissolved. They have never again returned, nor the remedies in that work employed, been stained with the least suspicion of either mixing with the cure, or leaving after the cure the least doubt or questioned imputation. Concerning the pleasure and facility in their taking, there was never quarrel heard, & the sound of praise hath oft awaked envy, and after driven her with fury into an Apoplecticke amazed silence. For this therefore your felony and robbing of all men and medicines of their undoubted rights, your deserved suspension in every sound judgement, cannot be avoided, except you can read like a Clerk, fare better than hitherto it seemeth you have done. Read then the histories of all times and ages past, wherein Aurum potabile being unknown, excellent counsels have produced admirable cures in all kinds of diseases. Read any practiser of note or celebrity in any age, or time, and you shall therein read (if you can read with judgement) your own injurious insolence and unrighteous presumption. But (say you) there is an inexplicable divinity in the temper that giveth unto Autumn potabile, the incomparable pre-eminence. If this be true, than first sound refute the former confutation thereof, and next salve the present contradiction of yourself, in your professed practice. As you do affirm in this place concerning Lullius his custom, so do you in your testimonies, and elsewhere acknowledge concerning your own, that you mix your Aurum potabile sometimes with Cichory water, sometime with wine. If your Aurum potabile be in itself sufficient both to cool & heat, (as elsewhere you affirm) what use then is there of Cichory water to cool, or of wine for warmth, or comfort? Either your own action doth stab your assertion with the lie, or your assertion pronounceth your action needless or vain. This is your true temper through every vein and pulse of your former work, namely to pronounce contraries, and yet affirm them to be all truths. And thus is your last reason detected, as your first, to be the lively and perfect image, and picture of your most imperfect self, of whom I may truly say as Marshal of Thais, Cum bene se tutam per fraudes mille putavit, Omnia cum fecit, Thaida Thais olet. Thais by wiles doth plot that she (Though Thais) yet no Thais seem to be. When musk-like most perfumed she is, All fumes orefumeth still Thais. Through your secure triumph in so many your cunning covers, adulterate colours painted, adequate complexion & counterfeit guilt of golden temper, notwithstanding is perfectly scented your feigned worth by the proper ill savour in itself. It remaineth now only and alone to consider your inconsiderate proposing of an objection against yourself, and therein blindly leaving yourself entangled. Aurum potabile (say you) page 11. latin Copy, being a Cordial (for so now you confess it in your lethargy of the former universality) being properly a Cordial (say you) how can it alone be sufficient unto the necessary evacuation of the superfluous or oppressing load of humours in the body. The immediate continent & antecedent causes of diseases remaining within (say you again) health is scarcely, or not at all to be hoped merely to follow upon Cordials. Upon the precedent grounds you conclude, that if the nature of the sick & of the universal medicine be furthered & helped by some gentle purge, so much the rather & the sooner shall the natural strength & the propulsation of the disease succeed. Now let the Reader behold Anth. against Anth. In the very next words immediately following the former in the Latin copy thus he addeth. Notwithstanding (saith he) if this come not to pass i that the nature of the sick, & of the universal medicine, be not helped or furthered by purging in due consideration of reason, Nature will find a means, & way for herself better than the Physician, who is not Nature's master, but Minister & helper. For the Physician (saith he) in all diseases ought thither to direct all his evacuations, where nature doth regularly and critically intent them. How now will Anthony satisfy and answer Anthony? Anthony first said, that without purging or evacuation of the immediate continent and antecedent causes of diseases, (which is the proper, ordinary, and usual office, skill, & direction of the Physician) health could hardly, scarcely, or hopefully follow. Now lastly, Anthony again saith, that Nature without the Physician, will better find help and means for herself. The cause of this difference between Anthony and himself, is the want of right distinction. That therefore I may mediate between his meaning and himself, I will thus help him to distinguish. Nature is to be considered two ways: The first way is as she worketh regularly, perfectly, or sufficiently, and there the Physician is solely to imitate Nature, and to be directed by her, and her minister, & and no master. The second way is, as Nature irregularly, inconveniently, or inperfectly worketh, and then and there must the Physician be her director, master, commander, and orderer. This may be manifestly proved out of Hypocrates Aph. 20. 21. 22. lib. 1. If beside rule and reason, example & instance be demanded in way of illustration, we might be infinite herein, but one or two are no less sufficient than a multitude. In the scorching flame, and furious fire of an exquisite peracute, or perperacute pleurisy, frenzy, Angina Peripuenmonia, Synochus, and diverse other like, if Nature demonstrate herself completely, and effectually able to vent sufficiently, or competently by any prompt or convenient natural passage, the fiery smoke and fume of the boiling veins, menacing her suffocation, then is there no use but an abuse in any use of Physic or Physician. But if Nature in her strength fundadamentally quail, by the oppression of her enemy, the disease in the quantity of the humour, and be beyond the extent of her durance or toleration grieved, though the cordial may flatter or ease for a miserable time, the Physician must then either enable or help Nature, in herself helpless, or she must perish remediless. This is usually observed, when ordinarily and ofr, the Physician is manifestly seen to recall the yielding ghost, against the before irresistible impediments, and encumbrances of Nature in herself. Doth not the Physician oft and usually by giving a vent solely unto the blood & veins, as is before said, immediately thereby revive and reduce Nature, before this happy succour and supply, eternally and unrecoverably sinking? In these like cases, Nature having no power in herself, while the oppression & invincible burden remaineth upon her, the life or benefit of any the most excellent Cordials, necessarily do perish with her. But let the Physician lend his hand to remove the oppressor, & the oppressed is often seen able either to raise & comfort itself, or at least to receive comfort & refreshing from without, which before was offered in vain unto her, in her insusceptibilitie thereof. For this cause saith Galen, Mirum est quomodo se abijcit Natura, cùm quod tentat, excludere nequeat. It is a wonder (saith he) how Nature is dejected, and how she as it were despairing, casteth away all hope or care of herself, when being overloaded beyond her strength, she attempteth by any kind of evacuation, or excretion, to cast her burden off, and cannot. Therc is no man so stupid, as to think that in these cases there is any hope in Cordials, since they cannot give unto Nature strength above her strength, and Nature to bear burdens importable, intolerable, and impossible unto her. That usually such burdens do fall upon Nature, every man's eye and daily experience doth behold. And thus it is made manifest, how in many diseases, Nature absolutely must perish, and cannot subsist without the Physician's hand or help, by due evacuations to remove her oppressions, which exceed the extent of her utmost power and strength to endure, bear, or resist. Although therefore sometimes Nature is alone, and by herself, able perfectly to enodate her own health and recovery. And although the Physician, when Nature is not able of herself, doth and aught to help and assist her, by the imitation and direction of her own course and custom in her own regular and perfect works, yet simply, generally, absolutely, and without distinction to pronounce, that Nature is better able to help herself without the Physician, is a palpable testimony of inconsiderateness, confusion, and ignorance of understanding. And this hath been the common custom of the Apologist, thorough the whole Apology, in all parts and places thereof without difference or distinction, from a raw and undigested knowledge and learning, perpetually belching extremely contraries. Now last of all, that he may make up all his creeping, shifting, and starting holes and evasions, he d●wbeth up with the vntempered mortar of Raymundus Lullius, his learning and authority concerning Areanum Philosophicum, which he interpreteth to be an universal medicine, & either the very same, or very like unto his Aurum patabile, because they are both (saith he) propagating gold, or propagated from gold. We doubt not but as gold hath propagated your Aurum potabile, so in your own good feeling & sense, your Aurum potabile doth propagate gold. Nay, we will grant it possible, that as into Aqua menstralis, it gently and slowly glideth, so it may happily run back again amain in solid substance, into the devouring Ocean of your purse. If we should freely grant thus much, yet will it propagate no direct eviction, that Areanum Philosophicum is your Aurum potabile, or universal medicine, since you do but guess and conjecture at it, although you pronounce, as if your guess were authority, or sufficient reason. The due praises which you infer of Raymundus Lullius, beget in me no indignation. I will only recite what a learned man with witty gravity in Poesy hath taxed, concerning his unprofitable studies and labour in curiosities, and especially about the Philosopher's stone; Dum lapidem quaris (Lulli) quem quaerere nulli Profuit, haud Lullus, sed mihi nullus eris, If Lul dully seek that stone, Which never could nor can be known; Then no man needs must Lul be, Since no man nothing seeks to see▪ How oft Anthony hath lost Anthony in his former Apologizing work, perpetually tautologizing, sometimes contradicting and denying himself, sometimes in the clouds & mists of his own inex plicate meaning, hiding himself even from himself, and sometimes appearing contrary and opposite unto himself, and ever unchangeably changeable from himself, unto the diligent and judicious Reader, hath not been obscure to observe. I will now leave him with his friend Lullius, for his better institution and instruction, and now taking my leave, thus part with the first part of his Apology. I will only in one Dislicke of my own sudden Muse, friendly warn him, that he is espied: Dissimulas qui sis, dum nolis quem scis haberi. Scimus at hoc, nec enim quem simules, simules. Skilled are you to * A man is properly said to resemble that is not, & to dissemble that which is, as if it were not Simulamus esse que non sunt, inqu●t Cicero. Dissimulamu● non esse quae sunt. Sic Virg. Dissimulare etiam sperasti perfide tantum Posse nefas? resemble fair, And to distemble that you are. But you can not be, well we know, Yourself, and that you would seem too. CAP. III. THus carried with a prosperous gale, and willing sail, we are at length arrived upon the margin or skirts of your second part of the Apology. In your very first entrance you complain of the indocilitie and incredulity of men, concerning your doctrine of the universal medicine. Although you have (as you say) persuaded, yet can you not persuade. Certainly you persuade your sel●e of yourself too well, and therefore of others so ill. See whether you can see no fault in your selfe, and your own persuasions in the first passed part of your Apology. You shall there find me your friend to help you therein. As there, so in the second part you boast of reason and experience. Your reasons are short, as you confess, as I will declare, and as all men may see. In your experiences (which really and indeed are rather other men's testimonies) you abound. So it befitteth him who wanteth true reason and judgement, and buildeth upon such inartificial arguments, merely arising from the fancies and sense of distressed patients, transported usually by their affection, most seldom by reason and true judgement guided. You tell us, let the envious bark, and say that your gold is no gold: but this you say is more certain, then that is most certain, that a medicine an hundreth times more precious than gold, is by you out of gold deduced. If your proof hereof be only equal unto that which formerly with the same titles and terms you have exalted, and falsely dignified, it is less than nothing, since out of nothing cannot issue any thing. We will now attend how according to your promise, you do prove yourself master and maker of the genuine, true and no counterfeit Aurum potabile. Unto this purpose you produce three reasons. The first is this, That medicine which is made of gold, dissolved without corrosives into a substance or consistence, like honey potable, easily dissolved in any liquor, is the most excellent medicine liquor, & true undoubted Aurum potabile. This is the Mayor, the Minor followeth. But (say you) my medicine is such, namely gold dissolved without Corrosives, into a substance or consistence, like honey potable, easily dissolved in any liqor: Erg. my medicine is the true Aurum potabile. We deny your Minor, & expect it by you proved. In stead of thee expected proof: you tell us that you have formerly demonstrated it in a former treatise, and refer us thereto. In that treatise, according to my promise in the beginning, I must remit you unto those learned men, who have there, and for that already taken you into their handling. I will therefore only make a serutinie and trutinie of those your reasons and proofs, which I do find here. In your Minor you say, that your medicine is gold, dissolved without Corrosives. This I do deny, and you cannot prove it, except you make your concealed Aqua Menstrualis known, I will not credit you, but that there are Corrosive virtues and powers therein. Except therefore you do make known that your grand secret, your totum scire, & secretum, your argument and proof is for all hope of progress, lost and drowned in your Aqua Menstrualis. And there we leave your first proof, cowardly hiding itself. I need not tell you, that Aurum potabile, per aquam fortem, per fraudem compositum, solutum aquis regijs, is reproved & damned of Chemics themselves. That that Aurum potabile, which is debite modo & comprobato sapientibus, is known unto you, you do not make known unto us, but leave it obscured and sunk in the puddle of your menstrual water. We come unto your second proof, by which you would convince, that your universal medicine is the true Aurum potabile. The medicine, say you, which have the genuine, proper, and inseparable effects of Aurum potabile, is to be taken and esteemed the same. But your universal medicine hath those universal and solely proper effects of Aurum potabile, Ergo it is the same. We deny not your Mayor from the immediate and proper effects, unto the true immediate cause, the sequel is most certain and necessary. Your Minor we doubt and think false, and therefore we urge and require your proof and manifestation thereof. But you homely and plainly tell us, that your medicine hath given and yielded sufficient evidences, testimonies, and effects, only worthy Aurum potabile. And thus except we will take your bare word and credit therein, or stay for further proof out of your succeeding testimonies, the promised present proof is not performed. Your third proof is taken out of the admirable and wonderful manner, falling out in the workmanship of your Aurum potabile, that is, the permanent and perfect dissolution thereof, the ascent in an exceeding red shape or form by the Alembike. When we have seen the Gold in solid substance first put into the Alembike, and after without fraud closed therein; lastly, ascending in the mentioned form, and withal do know your Aqua menstrualis, we are then * Chrysopaeidare possunt alijs metallis qualitates accidentarias auri veri, colorem, duritiem, pondus etc. Essentiales non possunt, nempe crasim, formam, proprietates Riolan. and not before, in any reason or equity, tied to take your report in your own cause. Thus you see how you persuade yourself too well of yourself. You think better of your credit than it is, and trusting thereto overmuch, your last proof is as the first and second, void and annihilate. But you reply, that you have many learned Physicians, eye-witnesses of this your experience. We answer and oppose your own confession, viz. that your Aqua menstrualis is known unto no man. If no man know it but yourself, than no man but yourself can satisfy us, whether there be therein any corrosive power or virtue, and (as we said before) we are resolved not to credit you. Therefore your last proof or argument is dissolved, and with the former void. Thus have you by force and argument gained nothing. Let us now familiarly, yet seriously, confer together. Suppose we should yield unto you the honour of possessing, and the prerogative of the first inventing and finding out of Aurum potabile. You cannot thereby prove yourself more generally learned, or more truly honest, both which, are more chief and mainly required in every man, in every faculty. General learning or knowledge consisteth not in any one particular alone. As for honesty, your presumption is the unlimited, and so universal monopoly of your medicine, not usually tolerated or allowed in a commonweal, and your reserved & concealed private gain therein, do minister just occasion and matter to * Si medicus paret remedia domisuae, exigat si placet● centum aut mille aureos● quis precio statuet modum? Ri●●. suspect you. In your third proof, you seem to praise yourself by the way of answer to an objection, for your communicating unto many, so excellent a medicine, that should not be made (say you) so common. And you say, that like the sun it is nothing less precious, because the shining glory & brightness is communicated unto all. It is true indeed, your Aurum potabile is nothing less precious for the communication, but it may be happily less communicabie for the price. I would think your comparison not to hold in the sun so fitly, as in the moon, since your communication is nothing so clear, nothing so free or bright, but dim and clouded in much darkness. You shine not but in part, nor fully; the beams of aqua menstrualis altogether eclipsed. Neither do you shine gratis. Deal plainly and uprightly. If your communication thereof be honest, without extortion therein, without robbing and spoil, without deceit, ingeniously, apertly, freely communicate the whole preparation, that other men * Magistratus in publicum consulit, ut sciatur quae medicamenta praescribunt Medici, ut publice fiant & examinentur. Libavius in Giammanun. may know aswell as yourself, what errors and abuses there are hidden secret in that reserved waterish and menstrual orb or aspect. It is not sufficient for you to say, that you have by the grace and gift of God obtained the secret of secrets, the soie jewel of Art and Nature, but other men must know that you came truly and honestly unto it; as also, that honestly and truly you use it. Otherwise there ought no more thereof remain with you, but the punishment of your fault and sin therein. Learn of Esop's cock, he found a Gem, you know where, and you know how. Dum vertit stercoraerium offendit gemmam, saith the fable. He stirred up the muckhill, and found a gem. It added nothing unto his worth, yet he shown a more honest affection than you, he made no profit of his good hap, he wished it freely unto the Goldsmith. You crow louder, and make more cackle, but you are nothing so ingenuous. You sell the grace and gifts, which you say, God hath given unto you, & after such a rate & proportion, as no man knoweth but yourself. And thus indeed you communicate it unto every man, but the truly golden sup or sap therein, no man tasteth but yourself. Thus fare we have launched into the depth, & have sounded & fathomed the profundity of your proofs, both in the 1 and 2 part of your Apology. We will now cast anchor a while, & prepare and repair our tackle, that with prosperous winds, & fresh gales, we may also give a new charge upon your testimonies. As you formerly in your reasons & arguments, professed yourself a Champion of truth; and it hath solely proved a guileful shadow of truth, serving only unto your commodity & benefit. So in the preface unto your testimonies also you now promise that you will publish no letter or testimonies unto any man's disgrace; but how false and dissembling your promise's and purpose is herein, let all men judge, who may manifestly behold how injuriously and scandalously many of your testimonies make a footstool and ladder of other men's names & depraved worth, that thereby your golden medicine may climb unto the usurped top and height of supremacy. It is a wonder how so suddenly you are start up so learned, so famous, so bravingly audacious, since (as it is well understood) not not many years since despairing of thriving by your learning, you became a Traffiquer, or trader in wools, or cloth, a long time together. Is it possible that you can so swiftly lay aside your Mechanic thoughts, and so proudly and daringly, not only encounter, but triumph upon learned men, yourself so late so obscure and despicate in your own eyes? I will not say with the Poet, Quid Domini facient? But good Sr tell me; What shall your grand Theophrasts do, If wool packs conjure thus in you? The insolence is unmeasurable in so mean a Philosopher, as you have proved yourself, and therefore just indignation doth afford you no better nor other answer but this contempt. CAP. FOUR WE are now come to buckle with your testimonies. First, I will make manifest that they are all in general of no validity, to prove the worthiness of authorization in your Aurum potabile. Secondly, I will prove and manifest that some of your testimonies are known unto my sel●e to be false, and other some in all possible reason apertly impossible. Thirdly, I will produce testimonies concerning other medicines in their worth and success, nothing inferior to your testimonies of Aurum potabile, and for the most part in the same kinds. Lastly, I will oppose unto your testimonies blazed in honour of Aurum potabile, such counter-testimonies, as shall sound as much in dishonour. First, for the invalidity in general of your testimonies, and jointly they are all defective in one of these two kinds. Some are directly false. All the rest witness no more but the felicity, good success, and happy issues and events of your medicine, which is no sufficient or complete satisfaction for the authority, lawfulness, or allowance of your medicine. Many diseases have been by sleight means prudently guided, admirably cured. Many diseases likewise have been cured by chance, when all humane help hath utterly been dispaired. I did myself know a Gentleman cured of a long and cronical headache and giddiness, by a rude blow with a staff upon his head, plentifully causing him to bleed, with great danger of his life. I known another by taking ratsbane unwillingly from a poysner, dispatched of an inveterate and incurable french pox, many years before settled in his bones all useful help in that kind wearied, and a long time made frustrate. I have read an history of a woman, who being wearied with her husbands▪ long and chargeable sickness (thinking thereby to dispatch him of his misery) gave him the powder of a Toad, whereby he was presently recovered. I do read of another woman in whom the dropsy had overgrown the revocation thereof by any ordinary course, at length she chanced from an high place to fall, and hitting her belly upon a sharp stone, it made way and passage for the hydropical water, and the woman was thereby delivered. These good issues or events, do not commend these medicines, or their use, nor for that cause can give them a supremacy or principality above all others. Neither can the multitude of testimonies, or reports of their admirable success justify their prescriptions. If the testimonies of good events, or issues were sufficient, the hardy Empiric, the Magician, and Impostor would prove the most excellent Physicians, who in all ages have abounded, the one with wondrous, the other with supernatural and miraculous successes. Concerning the one I have known myself (and it is not difficult at this day to produce innumerable known witnesses of the best worth & estimation, both in Northampton shire, and in other Countries) I have known diverse practisers in this kind, who with certain secret words, crossed Napl●ns, & the like, have oft and usually found good success in desperate diseases, when Art hath given place, or could not prevail. Concerning the multitude of testimonies, touching good issues in impostures, and deceitful curations, in regard both of the honour and eminence of personages, it would be tedious and scandalous to write. Reginald Scot doth fulfil more than measure in this kind in his discovery. How easy it is also to gain fame and a high name among vulgars', let Tobacco vaunt and boast itself. In his first arrival into this kingdom, there was scarce one mouth which did not open in his praise, & all diseases did quake at his fearful rumour, whiles it menaced their general ruin and exile from men. The diseases which it was then said to have cured, were infinite, and administered admirable matter of laughter in this kind. Our late Welling borroughe well had in a short time gained for every drop thereof almost a flood of praises. No man departed from thence uncured. Aurum potabile doth now play the same descant at an higher rate, but cannot strain unto an higher note, than the harmonious applause and noise of that wells praise as long as the music lasted. I might abound in many more, and in more than too many examples in these kinds. These sudden glorious puffs of praises howsoever in men full of wonder & easily blasted with admiration they obtain a violent obsession of their vulgar opinions, wise men are more slowly surprised with such rash incursions of vain credulity and self conceit. These considerations well weighed how can you expect to ●aue your universal medicine esteemed worthy authorization or to be pure and uncounterfeit merely in respect of his fame, spreading renown, and common voice, or in regard of the glorious ostentation of happy add successful issues alone amongst men, who know not, nor can acknowledge, or take notice of the reason, workmanship, and composition thereof, and thence assure themselves of the due and right accommodation. No truly advised Physician can think either the credit of testimonies in the successful events, or another man's experience and information equal or equivalent unto his own knowledge, since every judicious Physician for his own justification in all his upright actions, aught in himself, and not in another, to know the temper and constitution of all things, which he shall lawfully apply or use; and to examine seriously and duly, how it consenteth first generally with allowance of reason, and also is proportioned to his particular. Thus every honest and upright Artist is bound, and will be ready to give account of all his actions in every circumstance, and in each particular. It is not the good issue or event of a medicine, that doth or can alone commend a Physician, but his own precise knowledge of the anatomy thereof, guided and governed by rule and likely reason unto the likely issue. He is an Idiot or fool that merely judgeth by events. That Physician therefore doth not answer his duty and required worth, who led like a blind ignorant by the opinion of another man, and not knowing himself the nature and quality of a medicine, doth traditionally at a second hand, and upon another's commendation prescribe it. He that applaudeth himself herein, howsoever in his own golden opinion, proud of a gay new knowledge, he supposeth that he outstrippeth other meaner wits, and howsoever with glittering shadows he may for a time amaze uniudging men, yet unto him, who is substantially and truly wise, and can discern the miraculous illusions, which rash lightness is able to work in common brains, he shall clearly appear through a fair superficial show without, a substantial fool within. How can you then alone, above, or beyond reason, challenge a prerogative of imposing your Aurum upon other Physicians, or how can you iustl● blame them if they be wary in trusting it, while unknown unto them? If you have obtained such a secret, you that know it, may knowingly use it, they that know it not, may be justly doubtful; since where is not knowledge must and ought be doubt If therefore you will ingeniously make your secret known, than they that know it with you, may judiciously use it, and justify it with you. If you will keep it niggardly unto yourself, or dare not show it, as therein only holding your private or monoplized gain for your own base commodity, then enjoy it yourself, and understanding it yourself, commend it yourself, but arrogate there in not too much to yourself, nor derogate in the pride of one instrument from the whole excellency of all good workmanship, as if all art were now lately conjured within the circuit of Aurum potabile. Know God yourself and othe●s as well as yourself, yea to be not only in many things equal, but better than yourself; though in this one thing haply you had or could evidently prove your deserving beyond the ordinary measure of all desert. Look not to build your own true worth upon others testimonies of your medicine. There are other more true testimonies and undoubted evidences of true worth, then are to be seen in the excellencies of a dead instrument; the true livelihood and perfection whereof, consisteth in the prudence, guidance, and government of the learned Physician. Your universal and general medicine, can be but a material and sublunary body: but the discreet and artificial accommodation thereof, is a spiritual virtue, and power of the soul. In the better part thereof all other Physicians participate with you, yea you cannot deny that many exceed you. How dare you then so much adore and worship a senseless and earthly instrument, as in the overflowing praise thereof, to drown the true praises, which God above and beyond it hath g ven to his own gifts graces and heavenly endowments of true science, prudence, sagacity, and judgement, which he hath ordained to rule, guide, order, and dispose the right dispensation of all such outward means, and instruments of what excellency soever. Contract then your swelling pride in so small a merit. Let it not so rankly overflow the banks of modesty and reason. I see among your testimonies the names of some honourable, and worthy personages, and I may, and do justly suspect, that many of their private letters are published without their consent and privity. I there meet also the names of diverse men of eminent learning and wisdom; and therefore it doth induce me to persuade myself that you have been overbold to subscribe them, when I compare with their worth & gravity, your intolerable ridiculous arrogancy in an unknown fabrication, which when known (for aught is as is yet known) may hereafter prove a trifle, if not worse. I do not say so, but if it be so, trust not too much unto praises, which consist in others gift and prodigality, but in true virtue, standing by itself. I doubt it not, nor think it impossible, that some of your inserted letters are permitted by the Authors in derision of your boundless insolency, if with their allowance printed. qui conducti plorant in funere dicunt Et faciunt prope plura dolentibus ex animo, sic Horac. Derisor vero plus laudatore moretur. As he that hired is to mourn To counterfeit a true forlorn, Doth shower more tears and sigh more deep, Then he whose breast doth inly weep. So a close scorn swells most of all In praises Hyperbolical. Let me then conclude, if your universal medicine had traveled through as many guts, as Mr Coriats shoes have trampled Countries, it could not return laded with more * See the Odcombian banquet. worthy praises, nor more praises of worthies. Your merits are equal, and therefore your praises may well be equalled. He and only he with one pair of shoes, or santals (a peerless pair and never pared) hath trodden out the unpaced spaces of this world's universe. You, and you alone, with one alone medicine, yea, with one alone, and one your own, do cure all the wide world's maladies. As therefore the Poet doth determine between the two Shepherds, contending for the waged heiffer; so may we justly say, or rather sing, concerning your friend Odcombe, and yourself, Vitulâ tu dignus & hic. You both deserve nor part, nor half, But each apart to have the calf. Is it possible so many Worthies (if not in jest) should with such amazed wonderment spend so many immoderate praises in a matter out of the element of their own skill, only upon good successes, or issues by yourself conceived, without true knowledge of the cause or reason, which only discerneth and putteth just difference between an apparent good, and an appearing only? We can not think so unworthily of men so worthy. We may rather with good manners impute it unto your own well known vain glorious corrupting, or straining of their facility. CAP. V. THus much in general, concerning the defection of all your testimonies for the proof of worthiness in your Aurum potabile, to be authorized, allowed, and approved. Now I descend from the insufficiency of all unto the falsehood of some. I will begin with that trinity of letters first marching in the Apology the three first domestical testimonies. The main end and scope in them is the praise of Aurum potabile, unto whose worship is sacrificed Dr C. his unjust slander and reproach. The partial arrogating unto the one, and injurious derogating from the other. I will now make evident for the honour and vendication of truth. I will not, according unto the Apologist his example, ●e over busy to intermeddle with men, and matters out of my own knowledge, nor rashly and inconsiderately to p ecipitate myself into particular quarrels, the subject, the circumstance, the occasion, and persons unknown, as in the three first domestic testimonies he hath done. I do therefore omit all other testimonies, and will only undertake those, whose authors and matter is known unto myself, by the errors and mistaking therein detected, displaying the likelihood, contingence, and possibility of the same defects, and insufficiency in many, if not in most, or all the rest. The first domestical testimony is this. Worthy and learned friend, I writ unto you later than I intended, because I thought it not fit to deliver my opinion before manifold experience made in a matter of such worth and consequence. Experimentum fallax, as our Master Hipocrates teacheth. But now I will briefly show you the virtue and excellency of your medicine. The second trial that I made thereof, was upon a very worshipful Gentleman Sr William Samwell knight. He had a burning fever with great violence of continual heat, so that he utterly lost all sleep. He had withal a weakness in his kidneys, and could not make water. Sundry Glisters were administered unto him, Purgations, vomits, and he was also let blood, all which, in my observation, were so fare from giving him any ease, that the disease did still grow stronger, and all the Symptoms, or accidents every day worse and worse and more grievous. I persuaded the giving of your medicine. But at the first I could not obtain that he should take a new and unknown thing. At last by the importunity of his friends, and the necessity of his disease still increasing, he yielded and took it. In an instant almost he felt a gentle remission of his heat and a mild cooling, his spirit comforted, his kidneys strengthened, so that he made water in a reasonable good quantity. Since which time he never ceased to extol this medicine, though introth, having been long afflicted with a most violent disease, he hath not as yet fully recovered his strength. Your loving friend john Marks. Gayton the 10th of Septemb. 1611. The refutation of the first domestical testimony. THe disease of the Gent. concerning whom, the controversy in these testimonies doth arise, is here described to be a burning seaver. The remedies likewise used by Dr Co. are set down to have been purging, bleeding, vomiting; unto both these both parts apart, agree and acknowledge the report true. The difference is, whether the chief desert and worth in that unperfect cure which followed, is truly and properly to be given and granted unto the remedies, or unto Aurum p●tabile coming after; or rather unseasonably interrupting them. The author of this testimony telleth us, that the first remedies, namely purging, bleeding, vomiting, were so fare from giving ease, that the disease and accidents grew worse. After the taking of Aurum potabile, there was a remission of pain, the spirits were comforted, parts oppressed relieved. From hence we may easily collect his opinion, viz. that Aurum potabile deserved before the other remedies, the praise and pre-eminence. Dr Co. hath, and doth oppose it. The main argument in the behalf of Aurum potabile (as you may here see) is the patient's ease and refreshing, without any perfect recovery or cure, as witnesseth the Author himself of this testimony. The argument in the behalf of the other named remedies of purging, bleeding, † Vomitio praecordiorum impuritatem, supervacuos humores in ventriculi capacitate, & tunicis haerentis, à cava iecoris & lienis, & ex pancria synceros elicit, quo splerunq. nec a hiera, nec aliud vehementissimum medicamentum exturbare potest. Fernei de Meth. Med. lib. 3 ca 3. Hyppocrai. Aph. 17. lib 4. Aph. 18. lib. 4. Gal. in lib. 1. Hypp. de Morb. vulgar▪ sect. 55. 56. vomiting, is reason, and the ever-knowne property, ordinary custom, nature, and infallible proof and experience of their usual necessity and manifest benefit in all burning * Febrium ardentium incendia servore vehementem ex tinguit, accelerate vene sectio. Interiores instammat●ones idem auxilii genus initio radicitùs eruit. Fern●l de Meth. Med l. 2. c. 13. Gal de curatione per venae sectionem, 18. 20. 7. sect. 11 19, De Meth. Med. l. 11. se. 15. fevers, in all inward inflammations of back, kidneys here mentioned, as also all other parts. Now mark Mr Marks his Logic. After bleeding and purging, the disease and accidents grow worse. After Aurum potabile, they were presently mitigated. Ergo the first remedies did no good, and the last remedy did the good. Stay your gallop (swift-witted Sir) pause and know that ease and goodness are seldom necessary companions. Pain is sometimes more truly profitable, though more seldom welcome, It falleth out in diverse cases and respects, the better the worse, & the worse the better. As in true parsimony, cost is sometimes better spent then spared; so in many diseases pain & anxiety is better borne then forborn. Observe your own argument once again. After Aurun potabile, the disease and accidents were mitigated; after purgation and phlebotomy, they grew worse. Ergo, Aurum potabile did good, phlebotomy and purgation did no good. In like manner you may thus reason. My Stomach is sick after meat, and good nourishment, and best when fasting, therefore fasting doth good, and good nourishment doth no good. In the same kind is this reasoning. A good conscience is oft sick and troubled, an ill conscience is oft, or for the most part, merry, and without trouble. Ergo a good conscience doth no good, and an ill conscience doth good. As in the first you shall prove an evil Physician thus reasoning, so in the other an impious and divine. Are these things wonders unto you? Do you not know that there is a growing better unto sense, which is growing worse in reason? Doth not a good in one kind, prognosticat an evil in another? Are you ignorant of a false-seeming, momentany, uncertain, and vain good? Is a languishing, and a long continued disease & danger, flattered with palliation, momentany refresh, & ease, good? Is the pain, patience, labour and anxiety that purchafeth perfect health and deliverance therefrom, evil? In the weakness of your argument, you may see a manifest argument of weakness in yourself; The weakness both of your argument and yourself, learn then by this argument following, against which, in the judgement of the learned, you shall not be able to answer one word, one syllable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whosoever doth draw a reason or proof of goodness in remedies from their prospering success alone, or doth draw a reason or proof of their illness and unfitness, from their want of fortunate events or operation, he is in himself and in his reason, weak and ignorant. But Mr Marks doth draw a reason or proof of goodness in Aurum potabile, from the prospering success alone: and doth also draw a reason of the illness and unfitness of Phlebotomy and purgation, from their want of fortunate events or operation. Ergo Mr Marks in this testimony, is both in his reason and in himself, weak and ignorant. The Mayor is Hippocrates Aph. 27. lib. 2. His quae sine certa ratione, deprehensaque causa levant, acquiescendum non est, neque vereri admodum deijs, qua abs reprava apparent. Horum enim plurae sunt instabilia. The Minor is manifest in the testimony itself unto any that readeth it. The conclusion cannot be denied in any rule or reason. Conclusiones negari non oportet. In this Syllogistical, and Scholastical complete armour doth Mr Marks compel us to oppose, while he will needs make proof of his wits upon us poor Physicians, and so bravely challenge us at our own weapons. Behold notwithstanding the profound reason, whereupon he beareth himself so lofty and confidently, in the end jadeth, and here leaveth his Master's lame learning in the mire. As I have here manifested Mr Marks his reason vain and weak, by which he would extol Aurum potabile, and depress the praise and worth of the other remedies, so will I next prove manifestly and briefly, that he himself and his Aurum potabile, were ignorant and injurious unto the patiented, in intetrupting, and causing to be discontinued so abruptly, purgation and Phlebotomy, howsoever after their use, the disease and accidents grew worse. I dare not encounter so learned a Clerk without a Syllogism, thus than I reason. In every disease where the same reason and cause doth remain the same, of the continuance of the same remedies, there those remedies ought not to be discontinued, howsoever after their use, the disease and accidents grow worse. But in the disease of the named Gent. in in this testimony, the same reason and cause did still remain the same of phlebotomy and purgation: Ergo phlebotomy and purgation ought not to have been discontinued, although the disease and accidents grew worse. The Mayor is Hippocrates 52. Aph lib. 2. Omnia facienti secundùm rationem, licet non succedat secundùm rationem, non ideo desistendum est, dummodo manet quod à principio visum est. The Minor is Mr Parsons of Sayton, who in his Epistle to the Apology, saith, Neque per Purgationes, Clysteres, Vomitum, sanguinis missionem, incendium mitigare potuit. Morbus indies ingravescebat▪ that is, the burning heat, the flame or inward inflammation was nothing cooled, but the disease, (which he himself confesseth a burning fever) and his accidents, grew worse and worse, which are manifest causes and reasons, indicating both Purgation and Phlebotomy. Thus the Minor appeareth to be the Parson his own, and the Mayor his great Masters, for so forsooth he professeth Hippocrates in the English Copy of this testimony. As he cannot for shame deny himself in the one, so can he not be so perfidious in the other, as to deny his Master. The conclusion therefore doth stand inviolat and infallible. The Syllogism is legal & regular in the second figure, and couched in Camestres. I do now therefore boldly proclaim and divulge with authority, reason, rule, and manifest proof, that Mr Marks in this testimony is an ignorant undertaker, that his insinuation into the Patient by Aurum potabile (howsoever pleasing his ease) was injurious and unseasonable, that the general remedies and administered by D. Co. (howsoever by the Parson slighted and vilified) were in art and reason more proper, pertinent and material unto the Patient's health and recovery, if untimely they had not by Aurum potabile, and by Mr Marks his unlearned intrusion, been discontinued. Here haply the Parson will object: If there were so manifest a reason of iterated phlebotomy and purgation, why did Dr C. omit when he did phlebotomize and purge, to do it unto a more sufficient module and measure? Why did not he thereby prevent the use of such iteration in his administration thereof? Understand (worthy Reader) that Mr Marks had purged and let blood the Patient before D. Co. came unto him, and was also gone from him. The quantities which he had evacuated in either kind, being unto Dr Co. unknown, discretion imposed a caution upon him, to perform that which remained, rather under then over competence. The reformation of this safe & needful error, afterward the immediate abrupt succeeding of Aurun potabile did furiously kick at, & reject. How necessary it was at that time to have been done again, is before proved, & the truth thereof is confirmed by the following imperfect Crisis, through the defect thereof, & by the plentiful decumbence of humours, & painful swellings of the neither parts (whereof is neither want nor obscurity of witnesses) as also by the patients long continuance languishingly sick the space of half an year together, notwithstanding, the fair ease and pleasure done by Aurum potabile. His languishing so long is evident, reckoning from Dr C. his departure from the patiented in March going before, unto the date of this testimony September 10. after which time he was not as yet fully recovered saith this testimony. The Parson may haply as yet object farther. The strength of nature was not able to bear or endure the iteration of the former remedies when Aurum potabile came with his succour and refreshing. The contrary hereto did offer itself unto every vulgar and common eye. For it is undoubted in common sense and reason, that the same ability which was sufficient to endure that expressed tedious & painful length of a languishing sickness, by the unperfect Crisis arising from the imperfect evacuations, and of the dangerous decumbence of humours, perpetually vexing and lancing the neither parts with perpetual fear and doubt, It is undoubted (I say) that this strength might have better endured a moderate evacuation in short time done with facility, and without difficulty, or danger. The likely good reason and use of such evacuations, the words of this testimony do offer apparent, that is a burning fever, continual estuation, burning, boiling, all want of rest and sleep in the Gentleman; inward flame, or inflammation by these words in the Latin copy expressed, Arden's febris, Aestus continuus, flagratio, incendium. Unto these we might add (though not here mentioned) a plethorical body, urine red intense, thick, troubled. As these were manifest reasons & causes, moving, and urging phlebotomy and purgation, so that these still remained the same after their second use, besides their first known moderation, and small quantity, it is evident by these words in the first testimony before mentioned, Neque per Clisteres, Vomitum, Purgationem, sanguinis missionem, quae omnia tentata sunt, incendium mitigari potuit, that is, Notwithstanding purging, vomiting, bleeding (saith M. Marks) the heat, the flame or burning, could not be quenched. It may here haply be objected and imagined that without Aurum potabile giving strength and refreshing, the patient could not have endured either the languishing long sickness (as he did) nor the iteration of any the former general remedies, if they had been continued. If this be granted, yet doth it not excuse his fowl error and ignorance, who because Aurum potabile did give this comfort & ability, therefore he perversely and ignorantly rejected other remedies, no less necessary in other kinds, as was this in that. Neither is it to be doubted that if Aurum potabile were able to enable nature, to endure the terror and torment of the fore mentioned languishing sickness, but that in reason other remedies of the same kind, and of the same created use, might have done the same, howsoever at this time, and in this particular Aurum potabile alone happened to be acceptable, & therefore had the opportunity solely unto itself. It may haply yet be further enquired what manifest indication there was of vomit before mentioned. I need not give thereof any other reason, than that inseparable accident or symptom of a burning fever; namely the excessive ebullition of putrified choler abounding in the stomach and liver, which was in this patiented manifest, accompanied with that stoppage of the back and kidneys, by the Parson witnessed, which did indicate that revulsion and derivation, which usually and manifestly vomit doth perform. The Parson will haply as yet reply. If phlebotomy and purgation were so needful to be again iterated, why did not the other learned, and worthy succeeding Doctors insist in that course? The answer is twofold. First I do by my own proof and experience know, that the hope of their prevalence therein against Aurum potabile, and his prejudicate anticipation, was impossible. Secondly, I know it manifest, and out of doubt, that the decidence from the sharpness of the disease, and the settling of humours, and their decumbence into the neither parts, or at least their irrevocable entrance into the way of decumbence, before the other two Doctors coming, did deny unto them the opportunity of the use of those remedies, their season being by delaying now passed, and a new indication offering another and different counsel through Aurum potabile his preoccupation, and tyrannous usurpation of their due time and season. The parson may as yet move a doubt, whether Aurum potabile be not in itself able to supply the use of purgation and phlebotomy? The contrar hereto is manifest, first by the proof and trial thereof made, wherein by his own testimony it is evident, that after the forsaking of the former remedies of phlebotomy and purgat on, and the adherence unto Aurum potabile, there immediately followed a plentiful decumbence of humours, swelling and possessing diverse parts, a long & languishing time. Secondly, that Aurum potabile cannot be able to perform or supply the use of the former remedies, is evident, for that no particular medicine of what universality soever, hath ever as yet been found by experience, or known by reason, to draw the blood electively, or immediately, in the proper mass & substance from the several fit veins. For this cause therefore, where the mass and substance of the blood is either corrupted, or is grown an importable burden unto nature, Aurum potabile can neither certainly, nor speedily (as is oft requisite) remove it, or evacuate it. Concerning purgation also, since it is manifest that the purgative virtue, or quality, is a proper, certain, immediate, and ordinary operation of such things as are in their true nature purgatives; Aurum potabile except, proved among the kind and nature of purgatives (which cannot agree with the nature of so perfect and absolute cordial) cannot, nor doth not in itself purge or evacuate. It may be objected, how came it then to pass, that in this Gentleman it is said to purge so easily, pleasantly and plentifully? Hereto we answer, that this purging issued not from any certain, or ordinary property in Aurum potabile, though then, or at some other times it may so happen thereto. For while Aurum potabile, haply as a Cordial, dispelled from the heart offensive humours, some of them it is likely, through their abundance, might fall into the common sink or passage, and so by accident be purged away; but this kind of purging is uncertain, doubtful, and not equally, according to use and necessity, sufficient against the fullness and turgescence of humours, which unto a certain module and measure require their certain remoueall and evacuation. That Aurum potabile hath properly his place among Cordials, both all general descriptions, and also the Apologist his own particular confession in many places doth prove. And thus objections satisfied, the fixed manifestation remaineth of M. Parson's ignorance in this testimony, as also his insolence in undertaking above his reach, proudly daring beyond his station, without any likelihood or livelihood of performance. How void he is of true judgement herein, as also of any lively sap of true learning, the demonstration hath not been obscure. Now as his presumption in his supposed learning, over-daring beyond the slender muscles, is foully fallen unto the ground: so let us view his unnecessary, unhonest, uncivil, and crafty dealing, which hath solely ministered the matter, & occasion of all the scandal. Let me put you in mind M. Parson, that the Gentleman mentioned was first your patient. You had purged him and once let him blood before Dr C. came unto him, and were gone from him. After Dr C. was come, had again purged him, vomited, and once more let him blood (the supposed doubt and fear of those remedies being passed) you then secretly came unto him again, secretly communed, and gave unto him Aurum potabile, were you not herein a Fox? Non redoles sed oles: It is no borrowed smell, it is your own rank savour. Let me yet farther tell you, that after Aurum potabile was thus secretly given by Master Marks unto the patiented, immediately the patiented, together with his wife (contrary unto their former courteous and friendly usage of Dr C. before, in his many fortunate employments amongst them many years together) now accuse him unto his face of erroneous judging and practising in this one particular, with constant asseveration, that this assertion was avouched by some, both honest and learned, whom they would not name. No other reputed learned, or any Physician, but M. Marks his marked self, had as yet been with them. Thus remarkable was M. Marks his second secret undertaking and return unto the patiented. Let me yet once more rub your galled memory. When upon the former just reason of suspicion Dr C. did write unto M. Marks, requiring him to justify, or deny with the patiented the former imputation, his answer was by letter (the copy whereof is to be seen at the end of the confutation of this testimony) his answer (I say) was that in his understanding Dr C. had proceeded according unto art and reason, as are his own express words. If M. Marks be an honest and plain dealing man, let him reconcile that letter with this testimony. The letter professeth D. C. his counsel and endeavours with the forementioned Gent. to have been according to art and reason. This testimony attributeth altogether unto Aurum potabile, & extenuateth, casteth behind, or rather accuseth the means and remedies by D. C. administered, as after which the disease grew worse. Your meaning herein (M. Marks) is plain, but plainness was not your meaning. If you did dissemble in your writing unto D. C. it was very unhonest and pusillanimous. If you therein did not dissemble, why do you here oppose that which you then did write? Your opposition is manifest; first, in making yourself in the Apology, the Captain and leader unto the contradictory Epistles of the Gentlemen: Secondly, by the same song or Paean, which perpetually in all places you sing unto the ptaise of your Aurum potabile: Thirdly, by your divulging the Apology in my knowledge, wherein against your former letter, and your profession therein, you have consented and concurred with the Gentlemen in the publishing of their deceived testimonies, unto the prejudice of D. C. his good deserts, and better meriting at their hands, acknowledged by your own writing. Lastly, your contrary affection and opposition unto your former letter and profession, is manifest by your ever since continued custom & practice of the same abuse in all places of your access, for the venting and glory of Aurum potabile, perverting thereby the cures of all other men by what other means soever, while by the insinuation of supreme felicity therein, you swallow up time and opportunity, discreet respect or care of all other mature or due counsel in any other kind. Plato and Aristotle have taught you better divinity. As for humanity, this your practice doth prove you never educate thereto, nor touched therewith. Touching your threefold learning, your triple profession, of a Physician, a Chemist, a Divine. Give me leave to acquaint you what Martial writeth of one Attalius a busy fellow much like yourself. Componis belle mimos Epigrammata bellè. belus Grammaticus, bellus es Astrologus. Et bellè cantas, & saltas Attale bellè. belus es arte lyrae, bellus es arte pilae. Nil benè cùm facias (facis attamen omnia bellè) Vic dicam quid sis? Magnus es Ardelio. Attall can compose and rehearse Both Epigrams, Mimikes, and Verse, Somewhat in Grammar he is seen, And in Astrology doth ween; Somewhat at song, harp, dance, and bal●▪ In brief by somewhats he is all. But shall I tell you and not spare, In all these sums summed you are: In no some good, in some few pretty, In busy meddling only witty. You would one while seem a Physician, now a Chemist, than a Divine, but like Attall at all you give unto the world no true evidence of the price and estimation of your worth in either, except in the sale and praise of Aurum potabile at a second hand. Since than you will needlessly play the Physician, give me leave a little also to play the necessary divine. Let me convert my speech (Mr Marks) for your conversion, from your formerly proved ignorant practice (though by the Patient's opinion and good event salved) from your grand dissembling, from your open denying, and secret affirming the same contrary thing, from your vain trust in such close and covert wrong, from your guileful hoping to hide your unhonest drifts, from your busy deviation out of your own calling. Like unto that creature which Aristotle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Cicero termeth ancipitem bestiam (that is, a mixed, unperfect, or a mongrel beast) you shiftingly live a miscellaneous life, and being by sacred vows unto God and his service consecrate, you intrude your busy ignorance into the office and property of other men, and obtrude your mercenary counsel into every cure almost of every Physician. Were it equal, think you, that Physicians should at pleasure, in Churches and pulpits, preach and pray, yea though haply they might sometimes perform unto God no less devout worship and adoration, and unto men no less acceptable duty? Divines would tell you it were profane, and justly. If this intrusion in them were profane, certainly yours is no less inhuman. It fitteth you not to intermit your bounden duty of assiduous and entire study, and endeavour, in your own vocation, nor to be so ignorant of the weight and worth of your own profession, as to overvalue your whole worthless self, as more then sufficient for that calling, unto which no man's sufficiency was ever sufficient. It were in you a more proper praise and study, diligently to compare your own apparent meanness and defects, with the eminence and excellence of other more learned and reverend Divines, and to borrow your unnecessary vacation from your own vocation, to perfect your imperfections therein. Then should you not in your own calling so oft rob God of his magnificate, nor sing out of your calling unto man Magnifico in scarce good Latin, or at least true herauldie, as you do line 8, of your testimony in the Latin Copy. Then should you not be at leisure to serve two Masters, nor to call Hypocrates your great Master, as you are not ashamed to do in the same testimonic in the English Copy. God requireth his servants totally and wholly to be his. Hypocrates also can very well spare you. Consider then, it is not malice or envy that thus reproveth and admonisheth you, but your own unjust wrong and provocation, equal complaint, and the Laws of God and men: unto which therefore, I will now commit and leave you, for your correction, reformation, and amendment. Worthy Reader, how much the sinews and strength of this first domestical testimony are shrunk and weakened, I appeal unto thy just censure, as also how fare therein Mr Marks hath taken his marks amiss. I will now only present unto thee a true Copy of his dissembling letter unto Dr C. , before, according to promise, I come to unfold and view the other two succeeding Testimonies. The true Copy of Mr Marks his letter unto Dr C. according unto the original in Dr C. his hand. Good Master Dr, I hope you will not impute or lay any blame upon me for visiting Sr W. S. being requested thereto; or for commending that medicine, which many of good worth have allowed and commended. As for wronging you by such imputations as you speak of, assure yourself that I am fare from it. For I must yield to you your right, as to a man learned in your faculty. And I know how unfit it is for me to contradict your course, and do in my understanding think that you have proceeded according unto Art and reason. And therefore let me request you to conceive better of me, than so to have me in suspicion upon that challenge, which you complain of, for I protest that I have always thought worthily of you, and so rest always Your loving friend john Marks. It may seem not easily understood, why before I taxed Mr Marks his Latin and Heraldry. It was for that in his Latin Copy he ignorantly and simply giveth the Epithet of Magnificus, * Magnifici est in quocunque genere, quod faciat magnificé id splendidèque facere. Arist. Eth. lib. 4. cap. 2. Inter liberaiem & magnificum, hoc interest, quod hic in magnis, ille in parvis cernitur. Arist. Eth. l. 2. c. 2. as an ordinary style to every Knight, whereas Magnificence is properly attributed unto Princes, & Princely sumptuousness. Because it seemeth not just to reprove Latin without Latin, nor his but by my own, I will give him a taste of my Latin, until I can better feast him therewith. Magnificus non est quem magni tu facis, ipse Nam sic magnifico milite maior eris. Magnificat qui non intelligis & legis, usque Qui fici faciet Magnificè faciet. I have bestowed upon you the Latin (Mr Marks) now give me leave to give my countrymen the sense in their own language also. Were it within your own extents (Sir) to create Magnificents', Yourself would be the first create, Old Adam sure would come too late Your martialling Magnifico Is Heraldry, whereby we know, You daily sing Magnificat And know not the significat. So dull a brain, so base a sense, To scorn is true † Magnificence hath only high and heroic thoughts, not looking down upon mean objects. Animo amplo res magnas & excelsas administrat, & honorificè cogitat. Cicero. Magnificence. Since I have begun, it will be now fit before I depart, that I bid farewell likewise unto Mr Marks his triple learning, in the learned Language. Thus then saluteth him the same Author, Quòd Chymicam, quòd Divinam, Medicamque facis rem, Rem facis omninò praetereaque nihil. Sed tua res non est. Nam debes rapta Sacerdos, Quae rapis Ardelio, si benè vota facis. A gainful trade you make Physic, Thrive by the Divine and Chemic, In two merely you are carnal, And in but one spiritual. 'Tis two to one (we may fear it) The world and gain choke the splrit. The gain thus got, you back do owe From whence you stole it, and then know A true Divine doth not well pray, Till that is stolen he first repay. The second Testimony. Mr Doctor Anthony, though I have no acquaintance with you at all, yet being an eyewitness of your general charity extended to the whole world, in bringing to the use of men the most excellent quintessence for the rectifying of Nature, that the world (as I think) yet ever had: I am thereby emboldened to presume of your favour for some few grains of the same, which for the several operations that I have seen thereof in two special friends of mine, both at the point of death, shall in my esteem for ever be held in most precious account. For you shall understand that about a twelve months since, I came to a brothers-in-lawe house of mine, one Sr W. S. Knight in Northamptonshire, whom I found in great extremity of sickness, and thereby so weakened with the continual torments he was in, that all which were about him feared him greatly. He had three Doctors in Physic, yet could none of them minister any thing to him, to give him any ease of his torments, but rather tormented him more; until at last himself remembered that one Mr Marks had commended this memorable medicine of yours, which being brought, he took it, and it wrought so miraculous an effect within the compass of two hours, as neither he or I ever saw before. For it instantly delivered him of his pain, which seemed before intolerable. It gave him rest, which for many days and nights before he had been barred of. It drew on an appetite by little and little, all meat before being loathsome unto him. And which is most marvelous, whereas formerly by his medicines excoriating those passages, he seemed to endure great torture upon every provocation to the stools he had now in the day and night five stools, and every provocation was now as delightful unto him, as the other were tormenting. Then did one of his Physicians advise, that now he should take some Cordial, to assist the faculties of nature, being very weak. But when this was propounded unto my brother by his wife, he utterly refused it, the Physician bearing him in hand, that it was nothing else but Unicorn's horn, Bezoar stone, and such like. But after taking thereof, my brother fell again into his former tortures, and more vehement than before, whereby he was enforced the selfsame night to send again unto Mr Marks, who relieved him, as formerly he had done. Since which time (by God's blessing) he hath continued well. After this manner an obstructed body was cured. It hath wrought a great effect in S. john Hunt Knight of Leicester-shire, who late was very low brought into a flux, together with a burning fever, and being near unto death, and void of all other help, he was relieved by the selfsame medicine only, and perfectly restored. M. Doctor Ashworth, who partly had seen, and partly heard these miraculous effects of this your medicine, lying dangerously sick at Oxford this last Summer, sent his son in very greatest haste to Mr Marks for some portion of this your medicine: his said son feared that at his return he should not find him living. But thankes be to God he liveth, and is well, which is to be attributed unto your medicine, although peradventure he will not acknowledge the same, etc. Kingthorpe in Leicestershire, january 20. 1612. The refutation of the second Testimony. IT may be wondered (gentle Reader) that gentlemen of reputed worth and understanding, should so much disparage their own esteem, as in a profession or faculty, wherein they themselves are neither enabled, or in reason or decorum allowed, should be so confident as to oppose publicly their private opinion against any man in his own Art, wherein he professeth, & is able to prove by infallible knowledge & demonstration, and hath daily proof and excercise thereof. The reason hereof (as I friendly in the behalf of the Gentleman, with good reason interpret) was their kind trust unto the broken reed of Marks his shivered learning, and his juggling transportation thereby, of their imaginations, thorough the flattering momentany ease and pleasing, found in Aurum potabile. As therefore I have in the refutation of Marks his testimony, given demonstration of his ignorance therein, so will I in these testimonies, declare their errors and mistaking; from him, not intending the men, but the matter, nor purposing their offence, but my own just defence. In this second testimony, first view (good Reader) how confidently it avoucheth an excoriation of the passages by other medicines, before Aurum potabile came. The quality of the medicines were unknown unto them, whether carrying any possibility of any such effect in their nature and custom. As for the supposed effect and excoriation itself, reason did give no demonstration thereof, and therefore they cannot affirm it from any knowledge or certainty. The outward sense could thereof give no testimony, because it cannot pierce into the inward and hidden passages within. Likelihood or probability thereof, artificial conjecture could not afford unto them, because Art is not subject unto them, nor within their reach. And therefore without probability they publish bare confidence and their own conceit. Now (worthy Reader) see again, how affection transporting without judgement, doth offer manifest contradictions unto itself. Here it is said, that after the giving of Aurum potabile, the Patient was immediately refreshed, and his obstructed body from that time cured. This appeareth manifestly contradicted by Mr Marks his testimony, who saith, that after Aurum potabile (which was given in March) the Gentleman continued grievously sick until the 10. of September following, and after that time. Another contradiction like this, observe here also. Three Doctors of Physic could not minister any thing to give unto the patiented ease (saith this testimony.) Observe (worthy Reader) the incongruity hereof. The one of these three Doctors was Dr C. (so by them styled.) The other two succeeded after him, that is, the second upon Dr C. his point of departure; the third after it. Aurum potabile was given unto the Patiented while as yet Dr C. was present, as appeareth by the third testimony, where it was said, that after Dr C. was gone unto his rest, the Patient in the night did send unto M. Marks for Aurum potabile. After the receiving of this Aurum potabile, saith this testimony, the Patient was relieved as formerly, since which time, by God's blessing, he hath continued well. The third testimony confirmeth the same, saying that immediately after Aurum potabile, the Patient found alleviation, corroboration, and operation, as his soul would desire. If this be true, why are the two last Doctors accused for giving no ease unto the Patient. It appeareth that the Patient by their own testimonies, had taken Aurum potabile before they came, and that Aurum potabile had relieved him, corroborated and operated, as the Patient's soul could desire. If Aurum potabile had relieved him before, what need or use was there to be expected of that office from the Physicians, and how injuriously and unjustly are they taxed. Again, if it were true, that after Aurum potabile, the Patient was relieved, and continued after well, as saith this testimony, and had such corroboration and operation thereby, as he could desire (as faith the third testimony) why did they then send after this professed satisfaction, given first for the second Doctor, and after for the third, after▪ Dr C. was gone? Any man may here see, how inconsiderate passion doth confute itself. Now once more (good Reader) observe the main complaint and moan of these testimonies, namely forsooth, that the Gentleman had no ease so speedily and promptly as he desired. It is no wonder nor unusual in sick men, to find uncertainty of benefit and relief in remedies applied. Time, and their own patience, aswell as medicines, do work therein. The sick in the variation and interchange of many excellent medicines, findeth oft little ease, and sometimes by hap in unhoped, unaffected, and unexpected means, obtaineth present & vnthought delivery. It is not in the Physician's power always to foresee, where God in his secret decree hath set and appointed the time, manner, or particular instrument of ease and deliverance. That is unto humane reason and understanding casual. His upright and reasonable endeavour, and not the felicity, or infelicity of the medicine, is the proper, true, and thankworthy merit. Neither is it the Physicians so proper office, so much to attend the Patient's pleasing ease, as to intent the cure of the disease. Many pains are necessary, though grievous, and seeming untollerable. If the patient shall be always presently pleased with ease, there shall never be Vomits given unto sick men, nor purging administered, that shall grieve & make weak the sick, nor shall any man be let blood until he faint, which in many and diverse cases is so necessary, that without it can be no life. In these cases the Patient is no competent judge, nor aught floating fancy, wanting Art and true reason for Pilot, make sense his card. That thou mayest more perfectly and infallibly know the partial affection of these testimonies (ingenious Reader) see here lastly in this testimony, a needless diligence and officiousness toward Aurum potabile, in the obliqne nomination of a learned, grave, and reverend Doctor unto no use or purpose. In a great exigent of sickness forsooth, he did send from Oxford for Aurum potabile. What is this unto the matter? In extremity of sickness, who knoweth not, that the most wise and learned that ever lived, do ofttimes want their free election and apprehension, being distracted by sickness, not only from their own true worth, but from themselves. It is not therefore material, whether the Doctor upon his own sudden motion, or others mention, did send or invite this golden guest. The sending doth not necessarily infer the use; nor the use, the commendations: and whether the Doctor himself do attribute aught thereto, the blazers themselves do there doubt, as appeareth by their own words. That we may give unto them herein, complete and undoubted satisfaction; I will here insert that worthy Doctor his own answer unto me therein, solicited by my letter therewith, craving his judicious view of my reply unto Doctor Anthony his false, injurious, and scandalous Apology. This is the true Copy of his Answer. Salutem in Christo. Sr, I have seen and perused your answer to a late Apology written by D. Anthony, I think it worthy to be published, and convenient to be printed, both for the maintenance and defence of your estimation & credit, which in that Apology seemeth to be aimed at, and for the better information of them, who by the superficial arguments and incredible vaunts made in that book for the universality and efficacy of his Aurum potabile, may be deluded and drawn to an undeserved admiration of it. The vniu●rsality of this medicine is well and sufficiently refuted by you. The efficacy thereof is set forth with such words and commemoration of miraculous effects, as to a natural Philosopher and sensible Physician, and to any judicious person may seem to surpass humane reason. I think not that miracles are in these times so frequent and many of the proposed examples are not so miraculous, as they seem. For belike D. Anthony would have us believe, that who so hath taken of his Aurum potabile and escaped death, escaped by the virtue & efficacy thereof. This is a fallacy, non causa pro causa. I purpose not now to examine other particular examples wherein his fallacies may be displayed, but because I myself am brought in to be a spectacle in this stage, I would make it known both by word and writintg, hat I was sick 1612. as M. Hen. Skipwith writeth. I fell sick in the latter end of August. A semitertian ague possessed me, and grievously afflicted me (as the condition of it is) with faintness and weakness, besides other accidents usual to agues as loathsomeness and distaste of all kind of meats and drinks, vomiting, unequal & grievous distempers, loss of sleep, suppression of urine, lightness of head in the heat of the fit. In time of some ecstasy, or otherwise, upon the famous mention and commendation which not long before I had heard Sr William Samwell knight, give to Aurum potabile for present relieving him in extreme faintness, and qualifying his outrageous distempers; I sent my son, or he went to Sr William Samwell for some of that medicine, and by his means to M. Marks: he got some for his money, and at that time also some of my friends procured some of it from D. Anthony. So I did take some of it twice, but (as God knoweth) with so little fruit, either of ease of my maladies, or cure of my ague, that their grievousness increased many days after, and continued from that time viz. 14h September until the end of October, notwithstanding all the aid that many my good friends, as learned (in my judgement) as Doctor Anthony, & more learned in Physic (I dare say) then M. Marks, could afford unto me. I thank God I recovered yet hardly and slowly. I marvel that M. Skipwith doth so confidently write, that my life and health is to be attributed to D. Anthony's medicine, seeing neither presently I found any ease by it, nor in forty days after any beginning of recovery or declination of my disease. And although the 20 of january following I was alive, as M. Skipwith writeth, yet I was not well, as he avoucheth, for many impressions and infirmities of that ague did then stick grievously in my body, and long time afterward, so that for the most part of the spring following, and of the next Autumn, I continually used Physical rules. He notwithstanding argueth thus. I did take Aurum potabile, & therefore thereby I recovered. This is an Elench and fallacious argument, such as are many of those which by testimonies are recited in D. Anthony's Apology. Whereas M. Henry Skipwith saith, that I had partly seen, and partly heard the miraculous effects of this medicine. I have often said, and do now protest, that I never yet did see any miraculous effect of it, except he will thus argue. I did see S. William Samwell, on whom it was thought to work miraculously, therefore I did see the miraculous work and effect of this medicine. Elenchus est compositionis. Whereas the same Gentleman saith, that peradventure I will not acknowledge that my recovery is to be imputed to this medicine: He calleth my good mind and thankfulness towards God and man into question, beyond any commission known to me to be granted unto him. And I confess that in this duty of thankfulness for God's merciful and bountiful blessings and benefits, as in other duties I have been and am defective. But I see no cause, why in writing & in print I should be noted and published faulty or suspected, especially in a matter which is rather put upon me, then true in itself, and by them who can challenge no more sincerity and holiness to themselves (for aught I know) then other men that live under the burden and infection of humane condition. I did never give to my remembrance, by word, writing, or usage, occasion of offence to M. Henry Skipwith, yet it seemeth that he had a mind to set upon me particularly & by name in the end of that his letter, when as covertly, and without name he had taxed, or rather wounded me with others without name in the fore part of it. S. William Samwell fell sick about the end of March, or beginning of April, 1611. M. Marks was his first Physician, and used remedies of purging and phlebotomy, as appeareth by the answer to his letter the first domestical testimony. D. C. being afterward sent for, used his endeavour and convenient remedies. M. Marks exhibited Aurum potabile once, and afterwards again. Since that time, as M. Skipwiths' words in his letter sound, he continued well. It is then marvel that he sent for Dr Lapworth and for me. At Dr Lapworths coming to him he was very ill before Whitsuntide. At my coming to him after Whitsuntide, he was somewhat relieved, but yet groaning under the burden of many infirmities, as also long time afterward. So that I see not how it might be justly said that he continued well after the twice taking of the Aurum potabile unto the date of M. Skipwith his letter 1612, january 20. A saying more unjust is avouched in that letter, viz: that at M. Skipwiths coming to Vpton to visit his brother in his extremity, he had three Doctors with him. Dr. Lapworth came thither many days after; and my coming was many days after Dr Lapworth. And before our come we did not hear that any Dr of Physic was there beside D. Cotta. If any, or so many Doctors were there, it behoveth them to quit themselves of this imputation, viz: that they tormented the patiented. D. C. hath answered sufficiently for himself. Oftentimes profitable medicines exasperate the disease & increase pain for a while. Nulla remedia tam faciunt dolorem quam quae sunt salutaria. If M. Marks was one of those Doctors, he tormented first and healed afterwards. una eademque manus vulnus opemque●alit. It were fit for M. Marks, and men of the ministry, & of that excellent profession, especially such as have cures and charge of souls, for which they receive Tithes, and other annual profits, to hearken to S. Paul, who counselleth them to attend their reading, to attend their flock, to attend their office & function, rather than to watch at the furnace as Laborants, or to keep a shop of medicines as Apothecaries, or to practise Physic as intruders, or to wander abroad unlawfully as vagrant persons, seeing they may be & are Parsons at home, or to give doubtful answers as Wizards, or to erect false figures as Impostors; or to profess soothsaying as Magicians, or to pervert sick men from religion as dissemblers; or to leave their function as Apostates; or to do the work of the Lord negligently, as they which in holy Scriptures are accursed. Vale egregie Doctor, Et spartam quam nactus es tueri ne dubites. Your assured friend Henry Asbworth. By this letter & counter-testimony, it is not obscure how nimble and prone ●in the Authors of the three first domestical testimonies is their needless arrogation unto Aurum potabile; supposing their understanding awake, when indeed it is only in a dream. This is the usual disease or coma of these days. Thus men that are in love with their own partial thoughts, usually itch at every light occasion to offer these like love-tricks unto the Lady and Mistress of their fond affection, their selfe conceit. I doubt not but by that which I have here manifested, and apertly produced and proved, every vulgar eye may discover the evident partiality, and error of this second testimony. I will omit further to take occasion to call it unto so strict account, or sifting, as is warranted by the unjust provocation therein offered. It is sufficient that the main matter and question is sufficiently cleared to be out of question, by the confutation of the first testimony, as also that in this second is nothing worthy confuting, but that which hath confuted itself. The third testimony. MActe vir probitate & scientia singulari. My wife's brother, Mr. H.S. lately told me how friendly mention of me you made to him. He might very well have reciprocated, and said, how oft mention he hath heard me make of you● yet howsoever I must ever acknowledge myself obliged unto you in double bonds. For in my last grievous & long languishing sickness, when my then Physician Dr C. staggered in his judgement of my disease, and in the hope of my recovery, he seemed to quail, yea when myself, and all my beholders did despair of my life, then by God's providence, a friend telling the rare virtues of your Aurum potabile, caused two grains of the same to be dissolved into five spoonfuls of Endine water, and so to be ministered unto me. After receiving thereof, within one hours' space, it is incredible to be spoken, what alleviation I found of my languishing, and what corroboration of all my vital, parts. In the morning I took it, and until night I felt a most happy operation thereof. It procured stools all that day so pleasingly as my soul could desire, until such time as my Physician, after he had taken his leave of me for that night, and that I had now composed myself to rest, came again unto me, having upon the point of a knife somewhat, which he did put in my mouth, being then almost asleep. But about midnight when I did awake, I found myself relapsed as before. Then utterly difpairing of my life, I called (as I thought my last call) unto my wife, entreating her to send again to my foresaid friend, to entreat him to consider, whether in his judgement two grains were not too small a proportion to overcome the malignity of so dangerous a disease. He therefore gave me this second time three grains, which speedily, as before, and wonderfully did refresh my spirits, & thereby my body was very soluble for the space of Seven days after. And notwithstanding sundry evocations, every day my strength daily increased. Then was that Doctor exceedingly angry that I did entertain his counsel no longer, since which time he hath wrote an English book, uncharitably defaming me, and cavilling against that famous medicine, which by the providence of God, restored me both life and health. Now concerning the chief intention of these my letters, I pray you send me 12 grains of your potable gold, in such form as my brother lately received from you. This bearer my friend shall give you satisfaction for the same, etc. The author of health is God, who perpetually preserve you, unto whom he hath vouchsafed such favour as to attain unto so great a restorer of health, and prolonger of life as this Aurum potabile appeareth to be. Farewell Rev: Dr. Your most loving friend W. S. The Refutation of the third Testimony. THe maine in tent of this testimony is the praise and honour of Aurum potabile, and the vilification of Dr C. his endeavour. Aurum potabile was prosperous, other medicines were offensive and unfortunate unto the patient's case. How then? Is this sufficient simply to contemn the one, or exalt the other? Is this in true reason justly to be exprobrated against the Author or dispenser of the one, or truly adding worth unto the Author of the other? Who is ignorant that the variation, election, or preferring by the Physician of one medicine, rather than another of the same kind, is ever as touching the event uncertain, and in every small circumstance still changeable and variable. The proof also of true Sympathy between this or that medicine, and this or that particular person, consisteth in no certainty of infallible direction founded upon any undeceaving or assured ground of art or rrason, but upon special trials thereof alone, and such as are altered upon every change or differing circumstance. For this cause in just balance weighed unto art itself, or the Physician's merit or worth, there is neither praise due, when a medicine so given succeedeth weil, nor disparagement deserved when it falleth out ill. Vnavoidable casualty of good or ill indifferently in these cases is usual, and all men the most excellent, exquisite, and scientifical that ever were are subject thereto. No man whatsoever can foresee the secret and hidden sympathy, which that or this particular nature rather hath with this then that particular medicine. It is only the long and oft observed proof and trial that must give demonstration thereof. Aurum potabile, in this patient's sense, in his Physician's profession was a Cordial. So was that which D. C. did administer, and in many other bodies hath been nothing inferior unto Aurum potabile, even to the utmost extent of the praise and worth which the patiented doth attribute thereto. At this time, and in this Gentleman, it happened not to be fortunate, as was Aurum potabile. Is this sufficient reason contemptibly to mention D. C. his means carefully and artificially applied with good intention in himself, and good indication in the disease and cause? Nay is this sufficient matter to revile, to hate D. C. to charge him him with loathed insufficiency, openly and secretly to prosecute him with all interior malice. This is a secret I understand not. It is here said that D. C. was angry sorsooth, because his counsel was refused. He did never obtrude his counsel, nor would have daigned it, if he could have fore-seen such inordinate and intemperate manner. If he were angry, his anger was only for that the counsel, by which the patiented had in reason received the first and main good (as I have proved in the confutation of the first testimony) was against reason so indignly forgot and vilified. For this cause he did justly disdain the unjust wrong, and did openly and professedly no less readily refuse, that he was refused in the view & hearing of many witnesses. Whereas it is said that D. C. staggered in his judgement, and quailed in the hope of recovery. It was no more than occasion did require, as may appear first in the patient's adversnesse unto himself: Secondly, in Marks his description of the patient's estate, as also by the deliberation and pause which Aurum potabile did take for his imperfect recovery which was from D. C. his desertion of the cure in March unto the date of the first domestical testimony September 10th. Whereas it is objected that D. C. did write a book inhumanely handling the patiented with calumnies. It is mere misprision. The patiented was never in any treatise by him nominated nor so much as described in any such sort, as he can justly any way appropriate unto himself. There was never any wrong really done unto him, but only in his own opinion. What in any private speech hath passed that might seem to touch him, it was extorted and unavoidable for the wronged his necessary and just defence, being provoked by all extremity of despite. As for the book which is termed vain, it is able to answer for itself, and was never as yet put to silence. Now unto the matter itself. It is doubted whether the patiented be beholding unto D. C. in any part for his care and precedent pains, or solely and totally unto Aurum potabile succeeding after. It doth not follow that because Aurum potabile pleased the patiented his ease, sense and desire; therefore it doth perform the real true benefit in right understanding unto the health. It were ridiculous if any man should thus reason. This way is a fair way, a pleasant green way, pleaseth and refresheth me, Ergo, it is my way home. This is a thorny, ragged, crooked way, and much troubleth and discontenteth me, Ergo, it is not the way unto my intended journey. The way unto health is oft times as the way unto heaven, smally pleasing. It is not the pleasures or refreshing in the way, but the true end and expected issue thereof, which indueeth the judicious with content, perseverance, and patience, to walk therein. In the right method of regular cure, and according unto art and reason D. C. did proceed, by the confession of M. Marks his letter going before at the end of the confutation of the second testimony. The truth thereof likewise doth prove itself by demonstration, in the same confutation. Common reason, and the general course and custom of all Physicians in the like case or occasion, do uncontroversly confirm the same. How can it then be just or reasonable that D. C. guiding his honest intention, and care of the patients good, by true art, by likely reason, and in all artificial order & course confessed, should notwithstanding, be blamed and blasted with an evil breath, because the present or speedy event was not according unto expectation equally prosperous & happy; or because the patiented thereby found not ease. What the disease was is apparent by Marks his description, namely a burning fever. The remedies in that disease ever requisite & necessary in ordinary regular cure, were by D. C. administered according unto art and reason, as saith the same Marks. The Patient complaineth in this course, he as yet found no ease, † Plethore unicum ac pro●●●um remedium venae sectio. Fernel. de Meth. M●d. b. 2. c. 4. but rather increase of pains. Upon this ground and reason Aurum potabile undertaketh and the former proceeding confessed according unto art and reason is repelled and interrupted. What reason can be herein, or wi●h what reason can any cunning fix any just blame upon D. C. or derogate from his desert, being by true reason & rule justified, whatsoever was the present issue or success thereof, which more truly consisteth in God his holy designment, then in man's endeavours though never so fair or likely. And thus is the injury and wrong done unto D. C. made palpable unto any common, and vulgar indifferent view. It is objected that Aurum potabile gave ease, which the other remedies did not. First, herein it is requisite to consider, that those likely and reasonable remedies before mentioned, although their present benefit did not attend or accompany their use (as is not always or ever expected) yet their † Humores à natura i● constitutione eousque recedentes, ut neque victu neque a●terati ne sol● emendari, neque c●loris naturalis beneficio in bonitatem p●istinā reduci possunt, purgat one sunt auferendi Fe●n. de Meth. Med. 3 cap. 1. certain and usual known profiting in ordinary course, in certain trial & common experience doth yield infallible ground of likely reason, that they did not only their usual comodious benefit in that ease and happiness, which did befall the sick, but prospered & enabled the possibility of that reputed good in Aurum potabile. Secondly, let us herewith compare & examine what that good was which unto Aurum potabile is so gloriously ascribed, namely ease, corroboration, and refreshing unto the patiented. Notwithstanding these reputed grand benefits, the Patient continued the space of half an year (as appeareth by Marks his testimony) languishing, sick, & grievously vexe● with pains & swellings in many parts. Au●um potabile therefore gave ease & refreshing, but cured not the disease being still attended with the decumbence & superfluity of humours. This is ever a manifest argument of an imperfect Crisis, or cure, the perfect Crisis and cure never leaving behind any part of the old disease nor matter, or occasion of new, (which Physicians call Empyrheuma) but by manifest, perfect, & complete evacuations, sufficiently removing the superfluity & excess of vicious humours, which are the causes of disease. Since then after the use of Aurum potabile, plenty of humours still remain, afflicting and oppressing diverse parts, therefore manifestly Aurum potabile was, as insufficient and defective in true and perfect cure, so also in due evacuation of humours, necessarily conductive unto cure. And thus doth manifest reason inform, that Aurum potabile did unseasonably intrude itself, and abruptly discontinued more reasonable and necessary remedies. This hurt and injury, in reason Aurum potabile apertly committed, the only good it did, was reputed ease and refreshing unto the Patient. This is indeed a pleasure and benefit in the interim, in cure, but no effecting, or effectual perfecting of cure. Here may a question be moved, whether we may not safely trust Cordials (among which Aurum potabile is one) without phlebotomy or purgation, for the relieving of nature, and cure of diseases, considering many diseases are seen to be so cured sometimes. When diseases thus happen to be cured, (which is very rare and seldom, and ever uncertain) that it cometh by accident, and is casual, no man is ignorant. It is true, that after Cordials, Nature is found sometimes enabled or stirred unto many spontaneous expulsions, sometimes by bleeding, sometimes by vomiting, sometimes by sweat, sometimes by purging, as in the abovenamed Gentleman, by his testimony of such like effects, in his Aurum potabile, may be haply granted. But we must observe and distinguish, when, and how, Nature is hereto accustomed, and enabled; as also when she hath power, and when she hath no power thereto. For where the cause of the disease is absolute Lord or Master over Nature; as touching her own daring to encounter, or as touching her possibility to resist, as also where she doth unto her uttermost, resist and strive in vain, (for that the causes of diseases, have before gotten so strong holds within her, that she can never raise or remove them,) there the power of Nature is of no force by Cordials, nor can the most assiduous application of the most excellent Cordials prevail, but are in all reason vainly obtruded, or at least used for a short time of slender relieving only, except the * Ideo in valdè acutis purgandum, ait Hypocrates, eadem die si materia turgeat: d●fferre enim inquit in talibus malum. Aph. 10. sect. 4. general remedies give more promptly the more proper supply, by the conquest, removal, qualifying, or at least competent diminution and lessening of the causes, by which solely diseases, collect, hold, and maintain their unmastered and irresistible greatness against Nature. But where the cause of the disease is not absolute Lord or Master, but Nature is able in some degree or sort, to struggle and contend therewith, there she may be, and is, oft enabled by Cordials, sometimes to put by the present fury and malignity of a disease, sometimes to make an exchange of a more tolerable disease, for a more intolerable; a more dull, for a more sharp; a chronic, for a more acute: yet still in these cases, or for the most part, or usually, she remaineth a prisoner unto diseases, though haply seeming sometimes, somewhat refreshed, or enlarged, by exchange of the diseases. There only solely and truly, Cordials do effectually prevail to good or benefit, where the disease is not in itself unto Nature importable, nor in the cause, doth totally depress and sway her down. For Cordials, although they do manifestly repair the decayed strength of Nature, yet can they not give unto Nature strength above that, which radically fundamentally, and originally she before had, and possessed in herself. Nor can they enable her to bear any weight or load of affection, above that * Ideo pleniorem habitum bonam statim solvere monet Hypocrates, tanquam periculosum vaidè. Aph. 3. sect. 1 her strength. Nor can they by repairing, or reducing her unto her most perfect and able strength in herself thereby, give always sufficient provocation, or needful stimulation (when she is ofttimes forgetful, dull, or idle) to resist and expel from her, those nward and secret hidden enemies of her life, which remaining within her, do commonly by secret undermyning, without their expulsion, swiftly, and suddenly, oft strangle and kill her. We see for this cause, that upon manifest comfortation and assistance by Cordials, Nature is oft encouraged, and lightened for a short time, to make offer of resistance of expelling her disease, of enlarging herself; but in the end, the † Humores copia suavires premunt, suffocant temperamenti mediocritatem, alterant, corrumpuat, hisque nominibus sunt exitiales. Gal. de Meth. Med. 12. sect. 5. cause of her oppression, & therewith the oppression itself, remaining still unremoved, after some struggling and striving in vain, she is conquered, and yields up the ghost. He is no Physician, nor so much as a man enjoining common sense, that is hereof ignorant, or will deny it. And thus it is apparent, that unto Cordials (as touching the certain profligation of diseases) it is no prudence or wisdom, ordinarily, or usually to trust, although sometimes the strength of Nature, when she is manifestly superior unto the vehemence of the disease, being assisted and revived by Cordials, doth casually wound herself out of some imminent and present dangers. If any man shall object, that Aurum potabile hath a larger property or virtue, then is comprehended in a Cordial alone, let him peruse the description, which any learned Writer or Author hath given thereof. Let him read Raymundus Lullius, and Arnoldus de villa nova their descriptions, alleged and produced by the Apologist. Read the first in the 5. reason, of the first part of the Apology; the second in the third reason of the same part. Read his own ample description also, of the natures, qualities, and use thereof, succeeding immediately Arnoldus his praises thereof, . Read the beginning of his 5. reason. There most manifestly, as also in other places of this work, and in the former Authors, it appears without all doubt or question, simply, and in itself, to be solely a Cordial. Now (worthy Reader) vouchsafe to call to mind from the former discourse, upon what an airy foundation, the praises of Aurum potabile in the three first testimonies, hath built her nest, namely, the Patient's flattering ease, Marks his ignorant susurration, and a strong opinion, bewitched with Aurum potabile. And thus is apparent, how the Authors of the three first domestical testimonies, that they might wrest out somewhat, which might sound or tune unto the disgrace of Dr C. for his thank-worthie pains, and undeserved goodwill towards the Patient, have studiously in their testimonies, set nothing upon the rack, and out of nothing, have extorted nothing. Their partiality, error, and wrong, is not therein obscure, nor can any observer be ignorant, upon how false things therein, doth hang the supposed worth of Aurum potabile. According unto my former promise, and the common rule of discretion, I will intermeddle with no other testimonies of the Apology, that concern me not. These which do concern me, & whose reason and affection, Authors, and other circumstances, are well known unto me, I have here iufficiently sifted, winnowed, and found mere chaff. By the ignorance, untruth, error in judgement, want of right distinction, intemperance of passion, misprision, contempt and abuse of right reason manifested in them, the possibility and likelihood of the worthlessness, trifling, or insufficiency of many other, is not obscure. As for the main scope, whereat they all do aim, which is the boast of happy issues in Aurum potabile; if all the testimonies were granted true, and none were false or mistaken in that kind, (as I have evidently proved some) yet were not that sufficient to justify the common, rash, and precipitate trust, and use of Aurum potabile, since good successes and events, are alone no sound arguments, or evidences of any perpetuity of excellency in any kind. Neither do good successes necessarily infer true Art, or evict the merit or praise of the workman, but where therewith his worth is clearly likewise proved, either directive thereto, or operative therein. For this cause saith the Poet, — Careat successibus opto Quisquis ab eventu facta notanda putat. Ovid. Ill him betide in his intents, Who judgeth works by their events. Nor can Dr An: be ignorant, that ill attempts do ofttimes well prosper: Prosperum ac faelix scelus Virtus vocatur. saith Seneca. While some men do thrive well in ill, Most men a virtue deem the skill. It is not therefore the good success that doth prove any thing or action good, either in the nature, end, or use. This argument therefore for Aurum potabile his goodness, is so far from good, that it is unlearned, temerarious, rotten, and unsound. CAP. VI NOw having declared the falsity, and depraved end and use of some of your testimonies, best known unto myself, I will next according unto promise, recite other some, which in true reason, in Art, in the general counsels, decrees, and experience of all Physicians, are infallibly, and altogether void of credit, or possibility in themselves. This is evident by your proposing your curation of such diseases as are incurable. See page 86. where you report your curation of a Marasme, as saith your Latin Copy. Your English Copy page 94. ignorantly translateth your word Marasmus an extreme debility. We must needs take the Latin for the text, and the original. The impossibility of curation of Marasme, is evident unto him who knoweth what Marasmus is Galen in his book the Marcore, doth teli you that it is corruptio corporis viventis propter siccitatem, that is, the curruption, wasting, or destruction of a living body, through dryness, or privation of the radical and life-giving moisture. Marasme is the highest degree of a consummate consumption. For this cause he saith in the same place, that it is incurable. Marasmus omnes corporis partes similiter absumit. Attenuatos verò sanârunt, qui Marasmum se sanâsse putârunt, circa affectionum genera errantes: that is, a Marasme consumeth all parts of the body alike. They have only cured lean and extenuate bodies, who ignorantly erring and mistaking the different kinds of diseases, have thought that they have cured bodies consumed with the Marasmus. Thus your gross ignorance, in not putting true difference between the kinds of consumptions, doth necessarily convince the falsehood of your reports and testimonies of their curation, since no man can affirm truth, concerning things by him not truly distinguished. Thus your affirmation of your curation of Marasmus, doth appear unto all learned men, unlearned, and not true. Concerning your reports of the curation of other kinds of consumptions likewise, observe the weakness, page 86 of the Latin Copy, you avouch a man cured in few days, page 87 of the Latin Copy, you report another cured brevissime, that is, most speedily. The English Copy, 95 page, translateth it timorously, as doubting the Latin was too bold, and ill advised. Who knoweth not, that knoweth least in Physic, that all consumptions are Chronic, and bringing diseases, and necessarily, and avoidable requiring length of time unto their restauration, repairing or reducing unto former health, cannot be in any reason or possibility, truly said brevissimè, that is, very speedily, or in few days cured. Observe yet further, that Aurum potabile must needs be ignorantly and falsely reported, to be the proper remedy unto consumptions, except it be a restaurative, since in restauration consisteth the true cure of consumptions. How fare Aurum potabile is discrepant herefrom, let these words of the most subtle Scaliger determine, Exercit. 272. Is verò qui auro vescitur Aurum fiet. Cuius natura cùm longissimè diste● à natura nostra, neutiquam nostrae licebit per illam restaurari: that is, he that feedeth upon gold, must needs be a golden substance, or gold itself: the nature thereof since it is so fare remote from humane nature, it is impossible for our nature to be restored thereby. Observe yet once more, that some doubt may be justly made whether Aurum potabile alo●e, may not do hurt in consumptions, since it seemeth a thing inclining unto dryness and heat, by his Master's mixture thereof with cooling things in hot diseases. Things inclining, though moderately, unto dryness or heat, are adverse unto consumed and wasted bodies. Ill would it far with Antony, if his flesh unto the bone consumed, were only to be restored by Aurum potabile, which yields in quantity, so unlikely a pittance unto restauration (since in so few and small grains only administered) and in the quality rather hard mettle, then tender flesh, or aught thereinto * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Aurum & argentum, aut metalla, à calore nostro concoqui aut dissolvi non pofsunt. Aristot. ●. Probl. 42. Aurum est incoctile Scaliger Exercit. 272. convertible. Let him try and trust it, if he think good Let him dine, sup, breakfast, frolic, feast therewith alone some few weeks. I doubt he sooner shall turn into Midas, than gold into him, to nourish him, and in the end with Midas may say, as the Poet of him doth sing. Cop●a nulla famem relevat, sitis arida guttur Vrit, & inviso semper torquetur ab auro. Gold store, nor's thirst, nor throats heat quell, But gnaws his heart with hunger sell. Beware then (Doctor a) lest if you make trial, that which of the same Poet is said of the same Mulas, be verified of both: Induiturque aures lentè gradientis aselli. For want of fore-advised fears There steal upon him Asaph's ears. Thus much concerning the falsehood, in reason of your curation of consumptions by Aurum potabile. As loosely likewise elsewhere, you either ignorantly miscall, or mistake continual fevers, or else speak not truth of their curation. Read this foul lapse page 50 of the Latin Copy, which as the most Authentic I have wholly followed. There the Latin Copy in the margi● note saith, continua febris, that is, a continual fever, which notwithstanding afterward in your relation of the manner thereof, proveth a manifest intermitting ague, ending with a plain infebricitation, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The cold, say you, did not hold long, the burning 3 or 4 hours. The English Copy page 56, translateth as ignorantly continua febrie, in the margin aforesaid of the Latin Copy, a continuing Quotidian. To leave your barbarous impropriety of terms and speech, let us come unto your assertions themselves, concerning your curations by Aurum potabile, of continual fevers, and burning fevers specified page 58, 59, of the English Copy. Galen in his 9 book de Meth. Medendi, doth demonstrate the Prime and main necessity of Phlebotomy in all continual or continent fevers, which the Greeks distinguish by these terms of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Maximum & praecipuum remedium, saith he, est missio sanguinis, sine qua plerunque sequitur aut Suffocatio, aut Syncope lethalis. He indeed in the same place granteth, that Nature being strong, and the inflammation within mediocrity, sometimes by some large spontaneous profusion of blood, at nose, or at some other part, sometimes by some large or copious breaking forth of sweat, or the like, Nature may haply free and deliver herself in some continual fevers. But where Nature is overcome by many degrees of the fever, or of the abundance of putrified humour s in the blood or veins, or of their excelling boiling inflammation, without Phlebotomy, Nature can never be relieved, and the fever must needs be killing, deadly, and mortal. For this cause and reason, saith the same Author, lib. 3. de Crisib. cap. 9 Plurimi in accessionum principijs propter materiae multitudinem, aut inflammationis magnitudinem, intereunt. Many sick men do die even in the beginning of the exacerbations of their sickness, through the mighty oppression of the abundance of humours, or the excelling greatness of their inflammation. Who then doth not see the inevitable necessity and ingruence of certain death in these exigent if the discreet administration of Phlebotomy be not sufficient in time to prevent it? Can Aurum potabile here play the Chirurgeon, or let blood? or can it so comfort Nature, that above Nature's fundamental and radical power, she shall perform in the power thereof, that which is impossible? Is he worthy to be a licenced Physician, who maintaineth, and closely soweth these serpentine errors and absurdities, so mortal and pernicious unto the life of man? Did ever any learned Physician, with such enormous ouer-plus of attributes, fixed upon any one particular medicine, seek and endeavour to rob and spoil the sick so totally, and wholly, of all mature care, respect, or consideration of the general necessity and use of the general remedies, never safely nor prudently of any age, time, learned writers, or Physicians omitted? Who beside yourself hath ever in any age, or time persuaded simply, or without careful addition to trust alone in burning or continual fevers, unto any one single help or medicine? Look and view Rulandus in his Centuaries, who although in the Chemic preparation of many excellent remedies (as Quercitanus reporteth and judgeth of him) he far excelled your excellence, that is fain to praise itself in one medicine alone. Although I say in multiplicity of excellent Chemic preparations, he universally and in many hath excelled your own single universality, yet shall you not find in any one curation among so many hundreths at any time, any of those his Famespread particular medicines used without the precedence of the general remedies, Phlebotomy and Purgation. View any other Chymicke-Phisitians, Libavius, Gunitherius, Andernacus, Quercitanus, or whosoever else hath obtained any note or name among the learned, and you shall find no man but yourself in continual fevers to attribute absolute, certainty, perfection, or safety of cure in any one mean or medicine whatsoever, omitting the careful and circumspect regard of the mature administration of Phlebotomy. You will answer that toward the conclusion of your Apology, and in that your last farewell, or Chapter of the use of Aurum potabile, you do admit Phlebotomy in convenient time, as also purging. This is your ordinary practice to abuse the simple and vulgar reader, to entice by confused projects at large scattered, his trust and belief, and afterward in some obscure sort or manner, and in some less observed place sparingly to insert a cunning limitation, or contradiction thereof, thinking thereby to salve the doubt & question of your falsehood and deceit, which you do foresee that the better advised may in reason justly make. To what other end do you without difference or distinction, profess simply, pronounce, & iterate in so many places your curations of continual Fevers by Aurum potabile, mentioning it merely, solely, and by itself, but that when the credit of that profession so oft inculcated, hath fully settled itself in the vulgar brain without addition or consideration of other respect, You may then speakingly, and more unobservedly thrust in that, which may serve you for caution against just challenging: that thus not easily espied of those whom you purpose to make a monopoly, by their enchanted and deceived trust in your Aurum potabile, you may still continue them enthralled unto fraud, under pretence of extraordinary love and care of the general good & humane health which you seem to profess. Tuta frequensque via est per amici fallere nomen. Ovid. The fairest way to foulest deed, Most frequent, safe, and sure to speed, Is in bright shape of friendly hue, To deceit, but still seem true. Thus have I briefly detected the fraud, ignorance, & impossibility of some of your testimonies in true & sound reason, in the common reception of art and exercise of true learning. I now come to show unto you, that there are other medicines and remedies, nothing inferior, but equal in their effects, unto your testified praises, and praised testimonies of Aurum potabile. CAP, VII. AS in your exaltations of the effects and successes of Aurum potabile, you draw forth solely, or for the most part, such testimonies as testify within your own experience of your own trial, so will you haply expect that I should hold the same even proportion and equal such issues unto Aurum potabile, as may match it with medicines in my own practice and proof. This I will therefore accordingly do, that thereby you may the better conceive that it is not so difficult, or so praiseworthy (as you deem it) for any practiser in his own private course, to take just occasion to magnify his medicines, and their manifold wondered issues, if wise men did not consider that too much wonder doth argue ignorance, and ignorance more usually then true science doth dote upon such vain glory. Your ordinary and common curations performed by Aurum potabile, I will omit as not worthy a second mention. Those only wherein consisteth extraordinary note, I will match with the like. The cures most remarkable which you have recorded are the delivery of the difficulty and danger of Childbirth, the delivery of dead children in the English Copy, page 72. 73. 74. the Dropsy page 78. of the English copy. Small pox 87-88. of the same copy. divers kinds of Convulsions, Epilepsies, Palsies, 85. 92. 93. of the same copy. Deplorate estates reputed dead and unrecoverable, page 85. 81. 82. of the same copy. Unto the first I equal first these two cures following. In the year 1604, there happened to be my patient a worthy Lady then lying in Hartwell Park in Northamptonshire She was left by a former beneficed Physician, as also by her Midwives in a deplorate abortion, without hope in their combined resolutions, and with prediction of impossibility of delivery with life. There augmented the former doubt and fear the presence of a continual fever, the double jaundice, the yellow, and the black. By one only medicine, contrary unto all expectation, and against much opposition, I immediately recovered her decayed power and strength, The Lady Coke of Hartwell Parke. & within an hour or two after the assumption thereof, she was with gladsome facility delivered, her child living until the next day, with very good likelihood of continuance in life, being notwithstanding borne twelve weeks before the time. The history is not obscure, nor the witnesses of the meanest worth and eminency. The jaundice of both kinds was shortly▪ with wonder unto the beholders cured, at which time also she avoided from her guts a stone the bigness of an hazel nut, round, smooth, white, as hard as a flint, full of holes as if bored through. Many years before the former success, I had made proof of the same medicine, but especially in a virtuous Lad e dwelling two miles distant from Northampton westward. She had then been distressed very near the space of a sortnight, in doubt of strength and hopeful delivery in childbed. Within an hour, or thereabout, after the taking of the same medicine at my hand, earnestly by her desired against the opposition of other women present, she sensibly recovered her lost strength, and obtained speedily her wished deliverance of her living burden: I know not whether the Agents for Aurum potabile may now have prevailed to beget an oblivion, and extenuation of this and diverse other my willing & fortunate endeavours in that family. Unto the third Curation by Aurum potabile, and your boast therein, I do oppose the wife of one Edward Owen, dwelling in the city of Coventree; she was vexed the space of a week with the head of a dead child, remaining in her womb after the body was gone diverse days before. All other means in vain varied, this one medicine (when she was almost spent and ready to yield the Ghost) gave unto her comfort and strength, and within few hours after the receiving thereof a speedy delivery of that dead part. She lived after it two days with some hope of recovery: but her former labour, pains, and toil, first with the first divided part, and after with the second, and the triple vexation and weakness in the time of interim between the one and the other did deprive her of that hope; the woman herself, notwithstanding, being very thankful and joyful of her received ease, and comfort without expectation of life. In Northampton this last passed year, the wise of one Maude, vexed by multitudes of other medicines, in vain after the receiving of this selfsame medicine beyond all hope or opinion, within few hours was disburdened of her dead and before mangled burden, and surviveth the misery, and is now since that time again with child. Your wonders acted by Aurum potabile in the small pox, I will parallel with as wonderful issues by other medicines. It is now about ten years past, since a poor man of Northampton required my advice concerning his child, being about 4 or 5 years of age. She had been partly by much former Physic, and partly by the long continuance of her disease about half a year extremely weak and macerate. I prescribed only unto her the assiduous use of Carduus benedictus boiled in posset drink. After this drink used two or three days, the child did cast forth an incredible number of worms, and after the worms issued the small pox plentifully. Thus was the child perfectly, and instantly recovered, & grew in strength, bigness, and feeding. For the praise and worth of this mean medicine sensibly unto the child itself, it is worthy the recording, that the child after the recovery, did take such liking and love unto Carduus benedictus, that spontaneously and of the own accord she could cry and call for it, and greedily eat it sometimes alone by itself in the very bitter substance. I will follow this cure of the small pox with another only, Anno 1601. A young Gentleman, my very worthy friend H. T. was dangerously surprised by the last mentioned disease, upon which after they were fully broken out, did freshly again start out and creep another kind of pox of a less high colour. After the pox were thus plentifully and doubly broken forth, and had spread and settled themselves in every part, beyond all possibility of return back again inward (the Gentleman notwithstanding still continuing sick) I gave unto him an ordinary lenitive. Before the receiving thereof, he continued still very sick and weak, unable to move, or to be moved out of his bed. After the first operation thereof, in the same instant, he was discharged of his sickness, continual heat, the noisome fume and smoke of his disease, and wearisomeness of his bed, and so perfectly and presently reduced unto his former healthful temper, that immediately without my knowledge, he adventured down into the house and air, with the fresh heat and glowing of the pox in his face. Notwithstanding he did never after find any sickness, weakness, or inconvenience at all therein, the fresh remembrance, or marks only of the pox in his face, outfacing the wonder. Here you may see what rare successes may oftentimes happen unto mean trifles and toys in their vulgar esteem, giving occasion of wonder unto men, whose defective knowledge is unable to check and limit the too much wand'ring of wondering. Concerning the cures by Aurum potabile of Convulsions, Palsies, Epilepsy, or falling sickness, I know you cannot equal those wonderful kinds, which in a former Treatise I have published. In that † See the discovery of erroneous practisers in Physic likewise Chap 9 & 10. of the Trial of witchcraft, as by a second edition it is to be enlarged, partly for more perspicuity, partly for some points formerly omitted, or unsatisfied. discovery you may discover page 37. 38. pag. 61. 62. 63. 64. 65. many wonders of nature in the former kinds, & by over wondering vulgars' esteemed above nature, yet by natural means sometimes cured, sometimes qualified and mitigated, in all which I was myself alone employed with no less happy success than can happen to Aurum potabile. Concerning Dropsies by Aurum potabile related in the Apology to have been vanquished, I will bond myself (as in all the former) unto the equalling them within two instances. A Gentlewoman of my name and family, happened to be suddenly and extremely swollen in her belly, and extenuate in all other parts of her body except her legs. After three quarters of a year continuance in this estate, with some hope of childbirth, in the end finding herself deceived, and likewise her midwives, & some also learned (able in as great difficulties to judge and discern) she resolved herself to be Hydropical. She did hear the counsel, & had the conference of diverse worthy and learned Doctors, and Physicians, yet resolved to be a patiented to myself alone, & yet so my patient, as to have no further patience then with one only medicine, and but once endured, or at most twice. After the receiving hereof without any molestation unto her, the first day within few hours all her humours and hydropical swellings immediately did fall, and she hath ever since that day and time been perfectly recovered, and so hath remained now 4 or 5 years. If Aurum potabile had effected this, it had been chronicled as a wonder, but let Aurum potabile learn not to be 100 swift unto wonder. Every ordinary Physician that hath the opportunity by any competence of practice to view the works of nature, cannot choose but oft meet with many rare and wonderful contingents. It behoveth a Physician to make rather his use then his boast thereof. I affect not with the Apologist the indiscreet publication of every particular man and name. This report hath the testimony of learned Physicians, as concerning the disease, and of many neighbours in Northampton touching the forementioned effect. There was Patient unto me this last year, a very aged Gentleman, one Mr Wiseman, in his own account more, in the common esteem of other men nothing less, than foureskore years. I found him extremely swelled in legs, thighs, back, belly, stomach, as largely as the skin was able to stretch and distend itself. His senses were so benumbed, that he oftentimes did not (though being awake) take notice of usual or ordinary objects. His sleeps were unquiet with groans and starting, his respiration very short, thick, and full of difficulty, his reason and memory very oft by fits, and times forraking him. He very earnestly desired my presence, and counsel. After my first view of him I departed, leaving him in my opinion (which was grounded upon the occasion, which his estate before described did yield) out of any likelihood of help. I returned again the second time notwithstanding, being again solicited, and then I administered unto him a tentative purge, hidden from his taste or sight in a little caudle. The effect thereof was admirable. All his swellings wholly descended from his upper parts into his legs and thighs, the extreme sickness of his stomach, shortness of wind, and difficulty of breathing and suffocation, departed; his outward and inward senses returned perfect, and after the first operation of his purge by the usual passage, he did also cast up by vomit at least one pint of mere blood, without the mixture of the least moiety of any other matter or humour, being an accident, which in all his life ne●er formerly had happened. So perfect an alleviation, did so presently follow the same also, that he found himself in strength and ability the same that he was in his former health, & forsaking his Chamber, walked into his house after his wont manner, the space of a fortnight or three weeks, or thereabouts, complaining solely of his swelling in his legs. The mentioned time passed, he relapsed into the former dangerous estate: first described, and had the same delivery with the same accidents, by the same medicine The third time he relapsed, and then discouraged with the short stay of the two former alleviations, he demanded not help, and thus extremely swelling in all parts, was soon suffocated. With his death, the rare and extraordinary operation of the medicine doth not die, nor is thereby obscured, or justly to be extenuated. I● this rare event or issue had fallen unto the Apologist, he would have dedicated the memory thereof unto the worship of Aurum potabile, and his own praise. I know this medicine excellent for the expulsion of hydropical waters, or swellings: but unto any necessary sequel therefrom, of that evomition of blood, with such swift and admirable alleviation and recovery thereby, from all the former evil accidents at once, instant and movent, I vaine-gloriously ascribe nothing, being a thing that happened by accident, and without foreknowledge or hope of such event in the first intent thereof. I come now to offer unto view the last pair of evidences, for the matching of other medicines, to be comparable with Aurum potabile, and that is, in derelict and deplorate estates, as the Apologist hath termed it, Anno 1609. a noble and worthy Lady happened to be my Patient, The Lady Clifton, wife unto the Lord Clifton. noble in true worth and virtue, wife unto a Baron. Her disease was unknown, as unto myself, so unto many other her Physicians▪ but her danger was manifest unto us al. She was continually afflicted with a vehement palpitation of the heart, fainting, perpetual want of rest and sleep, and implacable pain and excruciation and anxiety in her stomach, as accidents and concomitants. When now in mine opinion, and in the decree of all the other learned and reverend Physicians (some being then present with her from Oxford, some from London) as also when in all likely reason, it was impossible with that fury & vehemency of her pains, she should survive beyond one day at the most, not by any merit in myself, in my skill or better judgement, but by God's only goodness, I did casually happen to administer unto her, in way of variation and proof, only a medicine procuring sleep, which beyond my expectance in reason, happened to be so fortunate in the oft iterated use, as exceedeth credit. Upon the first assumption thereof, she did fall into a more than ordinary sound sleep, from that evening, until the next morning. In the morning she awaked free from all pain and ill accidents, so continuing the space of a week together, being all that interim able to ride & walk abroad to visit her friends, sometimes in a calm evening to take the air in her Coach, without any noted sense or complaint of the former accidents or pain. After a few days of this Halcyonian tranquillity and ease, the violence and fury of her pains usually again returned, until the same medicine required and received, produced the selfsame effect, which in this manner at the same times it failed not to do constantly almost a quarter of a year by continued courses or vicissitudes. In this manner was she admirably preserved alive so long space. After that time passed, it then failed, and lost his former virtue and wont, and then within few days, the intolerable cruelty and fierceness of pain, made an end of her days. There are diverse Ladies and Gentlewomen in Northamptonshire witnesses hereof. This example of the manifest, excellent power and efficacy of a medicine, in such an estate, by so many iterations approved, is not easily paralleled. I do not notwithstanding with the Apologist, exalt it above measure, nor arrogate unto myself thereby beyond others, nor deprave other men or medicines in the pride thereof, nor impute unto it above reason, remembering the sage counsel of Hypocrates, lib. 2. Aphoris. 27. not to trust, or rely, or give too much credit or honour unto medicines or diseases, that for a time, or without reason do give refreshing. The year 1615. by a very worthy noble Knight in Bedfordshire, I was required to visit his sick daughter, Sir Richard Chetwood. who having been diverse days vexed with a fever, in the end was suddenly deprived of all her inward and outward senses, and in that shape of death, continued 42 hours, both speechless and senseless. Her recovery, before my coming, by her Parents and friends as a thing impossible, was not so much as imagined, but her grave intended. That remedy which hath been formerly mentioned, to relieve in danger and difficulty of childbirth, and in expulsion of the dead infant, first revived her, and after restored her by the grace of God unto her perfect health, other means only concurring, to remove the recrudescence of her fever. Thus in that number which cannot be less, nor for this purpose, needeth to be more, that is, in a duality of instances in every particular (which is sufficient for demonstration, though haply not for ostentation) I have manifested that other medicines are equal unto Aurum potabile his best perfections and performances, as also that although in pride and presumptions predication, it may seem superior, yet in true proof & practice, other remedies in the bl●ssing of God, and their own specifical virtues, are nothing inferior. This advantage only Aurum potabile may haply have, that when the cause of diseases hath been first by other remedies removed, or at least qualified, it remaining always, or for the most part behind, as the Vltimum refugium, the last hope or refuge (as I observe by the current of the whole Apology) where Nature beyond all hope of sense, is now left, derelict, and without hope (as it oft falleth out) and yet insensibly doth recollect herself by little and little, as is oft seen, and is usual, when at such times she is also easily raised and helped by any mean Cordial or corroborative) there Aurum potabile may alone (being left alone) participate with nature in the praise of her own work. And thus gold, the common object of a thief, is herein a thief itself, and robbeth Nature of her own right. As for Nature's relief therein, or thereby, in the same manner other mean medicines in like sort used, have likewise oft times as well performed. In both, the true praise in the happy success is only due to God, and not to either instrument. Non haec humanis opibus, non arte Magistra Proveniunt, etc. Maior agit Deus. That our endeavours fall out fit, Vain is the boast of Art or Wit, If Gods free goodness guide not it. Thus fare the necessary use and requisite convenience of confronting your arrogant and insolent boast in your own works and worth through Aurum potabile, hath transported me necessarily to forget that modest silence, which in every man's own fortunate successes, doth more truly prove him worthy praise, than all his praises can prove him truly worthy. Excellent is that saying of Scaliger in his poetry, lib. 3. concerning a good Physician. Medicum effinges (saith he) doctum, probum, lenem, diligentem, maturum, fortunatum, Deo fretum, non suâ vel operâ, vel successu tumidum: that is, Thou shalt describe a good Physician to be a man learned, of probity in life and conversation, of fair and mild demeanour, diligent in the execution of his power and office, of ripe judgement and understanding, fortunate in his actions, relying and trusting in God above all, not proud, nor puffed up with his own knowledge, his works or happy successes. Lest therefore in farther opposing or answering your boasting folly, I may haply be reputed like unto yourself, I have, and do omit farther by instance, to show how easy it were to exceed you therein, I will only conclude concerning your boasting of your excellent knowledge of so rare a medicine (if it so prove) with that witty reproof of Persius: Scire tuum nihil est, nisi te scire, hoc sciat alter. Deem you your knowledge not your own, Except your pride do make it known. CHAP. VIII. I Will now briefly conclude according unto promise with such counter-testimonies against your Aurum, as for the most part my own knowledge and experience can avouch and testify. It is now 8 or 9 years since a worthy Gentlem●n Mr john Hales Esquire, my honoured friend in true piety, generosity, integrity of life, in love of Virtue and Learning, leaving behind him a happy memory with all that did know him. It is, I say, now 8 or 9 years since he was prisoner or captive unto an immedicable dropsy. He was by some friends persuaded unto Aurum potabile, as unto the sole sacred anchor of remaining hope. After he had committed himself thereto, in the very first assumption thereof, he instantly changed his former looks, his spirit quailed, and death immediately succeeded. It may be haply replied, that this was a deplorate disease, and therefore death was no more than was expected, as the Apologist doth in some places give us to consider thereof. But we could give him also to consider a little further, viz. that in deplorate diseases, it is against Art to defame any noble remedy, as * De Meth. Med. lib. 10. c. 9 Hip. lib. 2. aph. 36. 37. Galen admonisheth, by giving it, and administering it in vain, and without hope, use, or profit. Secondly, no Physician ought to assume unto himself a privilege, to shorten one hour or moment of the shortest date of any man's life, howsoever Aurum potabile doth plead custom therein. It happened their last year, that my very worthy friend, and loving neighbour Dr Hickman, Chancellor of the Diocese of Peterborough, having by my endeavour the year before, cast off a dangerous dropsy, now this last year was suddenly surprised with a Consumption, which in him could never admit hope of curation, in regard of many fatal and unremovable contradictions thereof. He was persuaded notwithstanding by some † M. Marks. factors for Aurum potabile unto the use thereof by their directions. He expended therein 3 or 4 pounds. After he had a while applied himself thereto, besides the sense of greater pains than before: there succeeded, (which before were unseen) swellings in the belly, legs, back, secret parts, a general decay in the former vigour of his spirits, and death itself, not so speedily before expected. If good hap could here have wrought impossibility of life unto possible, or could have cast death out of possession, than had the attempt thereof been useful and commendable, but not to distinguish where and when, uselessly, and usefully within or without the latitude of hope, or the posse of contingence, to administer the most excellent remedies whatsoever, is certain and infallible testimony and evidence of want of true judgement, Art and prudence. It was reported, in my hearing, to the reverend Doctor mentioned in the second domestical testimony, by one Mr Bernard Esquire, my loving neighbour & friend, that an honourable Gentlewoman in the family of the Markham's (where this gentleman was then present) being surprised by a deplorate disease, but without pain, or at least with tolerable sense of pain, after the receiving of Aurum potabile, interchanged thereby for her former easy passage unto death, a miserable durance of intolerable torture, not only grievous unto all beholders and friends, but unto the Master of Aurum potabile himself, who professed his own sorrow and repentance for the dispensation thereof. The truth of this history, the mentioned worthy Doctor, according unto the Gentleman his former relation by his letter unto me doth thus confirm. Whereas, saith he, you make report from Mr Bernard what unhappily happened to the young Lady Markham, I will here relate unto you what Sr james Harrington said concerning that matter, unto myself in presence of many others, viz. that the said young Lady being (as I remember) his own daughter, and languishing so long under sickness, that no hope of recovery was left, D. Antony sent unto her some part of his Aurum potabile, which prevailing nothing at all for her amendment or ease, he came himself to her in person, and did give her some (belike) of the purest and strongest of that medicine, or a greater quantity. Within short time it wrought such an alteration in her, that the Knight, as he himself said, wished he had given 500 rather than she should have endured the torment and continual vexation, which from that time afflicted her unto her death. It seemeth that her disease was a consumption, whereof (said her father) as she long languished patiently, she might have died quietly to herself, and comfortably to her friends. It was not hoped that she could have lived 2 weeks, but she departed within two days, and that short time was also tedious and grievous unto the beholders. Henry Ashworth. There came lately unto my hands a letter subscribed by one Mr Edward Reed, and directed unto Dr Warner, an ancient, grave, and venerable Doctor, and sometime a public Reader in the University of Oxford. The letter concerneth a Gentlewoman, mother unto the Author of the letter, who for an ague had received Aurum potabile from M. Marks, with this advertisement, that she should take no other either medicine or Cordial, but that alone. After the use and prescription thereof, thus saith the letter. My mother doth find great offence in her mouth and throat, swelling and soreness in her face, lips, and mouth. Upon sunday last came 4 Ounces more from M. Marks, which was so strong that the heat of it did almost fetch the skin of my lips, and others that tasted it. My judgement is that some venomous drink hath been the cause of it, and if upon this imperfect description of her estate, you please to judge so, I pray you be pleased to do her the favour, as to counsel what may be good for her. She cannot now swallow any thing but a spoonful of drink. Your respectful friend Ed. Reed. It is now 3 or 4 years since an old Gentleman of great estate and wealth, dwelling at Billing in Northamptonshire, M. Freeman. being grieved with obstructions of his back and kidneys, and the stoppage of his urine by gravill, desired my counsel and advice. He had before used Aurum potabile, by the advice and direction of a M. Marks. grand dispenser thereof, whom I found present with him. He did not only find no ease or benefit thereby, but (as he said himself oft in the frequent hearing of diverse witnesses) such distemper, heat, and offence, that continually afterwards the space of two or three years together, upon any light occasion, he would fall into such detestations, execrations, and impatience with the very mention thereof, that it was a very difficult matter suddenly to pacify his choler. The cause he found in himself and would relate unto his friends. This I can witness with others, that by Aurum potabile he received no ease or benefit, which notwithstanding other succeeding medicines did immediately at that time unto his complete satisfaction yield. It were an endless labour to produce innnumerable instances. In all places almost where I happen to come within the short circuit of my practice, I find Aurum potabile without blushing in the absence of the dispenser, usually outfacing the present Physician, contrary to all reason, art, good manners, or due respect of the ilfare, or welfare of the patiented. Sometimes it preventeth good counsel, sometimes circumventeth, sometimes interrupteth, sometimes corrupteth, sometimes perverteth, or inverteth. This cannot seem strange unto any man, who can consider how full of danger and inconvenience in reason it necessarily must be to trust an unreasonable creature, or senseless instrument (of what excellency soever) by itself alone, without accommodation or d ●ection thereof, by knowledge, judgement, and due disceat on, unto a proportioned aptness and fit proportion, with requisite circumstances. This abuse notwithstanding, and custom is generally usual in all places through this kingdom, into which so universally the maker and architect of this universal medicine doth send, sell or make sale of it. The unavoidable consequent of mischief and inconvenience in this licence and liberty, although every man is not able to observe, yet no man can be thereof ignorant, who having common understanding, will lend and accommodate it unto due consideration of reason. Thus fare have I equalled the praises of diverse other medicines unto Aurum potabile. I have encountered also those braving testimonies of the Apologist, with a counterbuff of other testimonies. I will now descend from the top and pride of his testimonies, unto his sudden precipitation & rash descent in his conclusion unto his vain recapitulation of all his former errors. CAP. IX. AFter the Apologist his testimonies at large gloriously displayed, he mustereth up again, and offereth a review of all his passed positions in the Apology, adding with a fair flourish a proclamation of his defence of truth, of charity, of love & care of humane kind, & the health of man. I will therefore now dismantle the face of his juggling & circumvention, by the manifestation, first of his own contradictions of himself therein: secondly, of his apparent falsehood, in his counterfeit profession of truth. Concerning his contradictions, read page 111, of the english. Thus you say, Let Electuaries, Syrups, Pills, Powders, remain, & retain their account and worth by long time and experience approved. Reconcile this with the page 106, where in scorn you call these kinds of remedies popular Recipies and Benedicta medicamenta that do no good, and page 104, seplasiasticke preparations. Reconcile also those words page 103, of the Latin copy left out in the English, with the page 120 of the English. In the first named place you say Aurum potabile resisteth all diseases by what name soever called, and removeth the antecedent causes by convenient natural passages. In the second place you say that in a body evacuation is necessary by purging to be had, as also that blood-letting in convenient time is not to be neglected. See your confusion and contradiction herein. If you speak truth in the first place that Aurum potabile removeth the antecedent causes of diseases, that which you say in the second place is false, frivolous, & needless; namely that there is necessity of purgation or phlebotomy for that purpose page 101 of the Latin copy, again read: In our country (say you) Aurum potabile mixed with wine is sufficient without any other mixture or addition in all diseases. A few lines after this you say in the same place of the Latin copy; Notwithstanding where the air is intemperate, or the discretion of the Physician, or the necessity of the person shall persuade it may be tempered with fit and proper waters. See your folly & contradiction. If there be a fitness and property in the waters (as you here confess) then is not the mixture of Aurum potabile with them arbitrary (as before you said) but necessary. If it be necessary then is not Aurum potabile sufficient by itself, or in wine alone. Thus much concerning your contradictions. Now let us view your manifest falsehoods. Read page 97 before mentioned, namely Aurum potabile never did hurt. This falsehood hath appeared by the counter-testimonies: Read again page 103, there you do avouch that Aurum potabile removeth the antecedent causes of diseases by convenient natural passages. If Aurum potabile be able to remove the antecedent causes (unto which end phlebotomy and purging do chief and mainly serve) then may they be omitted, nor are they so absolutely necessary. This is the self same falsehood and contradiction, which formerly hath been by you avouched, and by me in some part confuted. Notwithstanding, for the better evidence of so necessary consideration for the life & health of man kind, against this harmful error and illusion, I will clear and make evident the incomparable necessity and prerogative of the general remedies in the manifest disburdening of antecedent causes, above all other means or remedies whatsoever. If haply you do not know what the antecedent cause is in diseases; Read Galen de sanitate tuenda l. 6. cap. 7. quicksands quid corpus afflig●it ex ijs qua in ipso sunt, duplici id occasione oritur, aut redundantia, aut succi vitio: that is, whatsoever afflicteth the body, or causeth it to be diseased, of such things which are within itself, is two ways thereto occasioned; namely by the abundance, or by the viciousness of humours. Unto the same distinction in the antecedent causes, the general voice of all Physicians doth subscribe by those terms of Plethora and Cacochymia. Plethora, Galen in diverse places doth again distinguish to be ad vasa, and ad vires, and in his book de plenitudine, cap. 15. he declareth that there is Plethora ad vasa, maior and minor, that is, a greater, and a less. Maior quae tunicas venarum etiam distendit, minor quae cavitatem in venis tantum replet. That is, the greater is that which with the abundance stretcheth out the veins: The lesser without distension doth only fill the veins. Concerning Plethora ad vires, commenting upon the seaventeenth Aph of Hippocrates lib. 2. he saith, Non potest diu permanere, sed processu temporis corrumpitur. That is, a Plethora, or fullness, simply, in regard of the imparity and inequality of the sick-man's strength to endure & bear it, cannot continue long, but it turneth into corruption, or in time is corrupted. From the former grounds and principles by the assistance of vulgar reason, may any man collect the necessity of Phlebotomy in a Plethora, which is one antecedent cause of all material, or humoral diseases. If you desire illustration of the former necessity, and explication of the reason of the necessity, read the same author in his 3 book de Meth. Med. cap. 15. in his comment upon the 7 Aph. of Hipocrates the 2 book: in his book de venae sectione contra Erisistratum. As there the necessity and reason of necessity of Phlebotomy, in Plethora▪ (which is a main and chief occasion of diseases, or the antecedent mover, fautor, fuel, matter or cause thereof) so in other places likewise, doth he give demonstration of the necessity of purgation in the Cacochymia and vicious abundance of humours that are without the veins. Read for this purpose his tractate entitled Quos purgare, etc. whom, when, & by what means it is fit and convenient to purge; his Comment also upon the second Aph: of Hippolito: first book, his book de purgantium medicamentorum facultate, de Meth. Med. 1. lib. de Morborum causis. In all these places and many more the necessity of purgation in a Cacochymia doth evidently appear, as likewise did before the necessity of Phlebotomy in Plethora, the reason of both is plain. An immediate cause in act remaining, the immediate effect must necessarily attend * Effectus immediatus est signum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suae causae. Scal. de Subtle. it. The immediate cause in diseases, is that which the Physicians call causa coniuncta. This cause cannot be without some matter or humour whereof it breedeth, which humour therefore is called causa antecedens, in regard of the necessity of a precedence thereof, before that immediate cause can possibly be produced. The matter or humour in the body which necessarily goeth before the disease, is there congregated in more or less quantity, and either within the veins or without. From within the veins to the outward sense Phlebotomy doth immediately manifest itself to evacuate. From the other passages, purgation is by the eye witnessed directly to draw. For this cause Purgation and Phlebotomy are called general remedies, because in all diseases generally they do manifestly evocate the humours or superfluities, whereof all diseases do ever breed. Now examine your Aurum potabile. Is it possibly sufficiently to remove the antecedent causes of diseases, as you report thereof, without distinction? If it be hereto sufficient, than it must so be either in itself simply, or by accident. Simply nothing can be sufficient or effectual thereto, except those things which have a purgative nature or quality. If it include such a property or quality in the nature thereof, than it is not simply and truly a Cordial: & if not simply and truly a Cordial, then is it inferior, and n●t to be compared with many other things, which are truly, merely, solely Cordials, corroboratives, and comforters of nature, without any mixture with another nature different and adverse thereto as all purges are. If you say that your Aurum potabile doth by accident remove the antecedent cause of diseases, then is it no way equal, or to be compared with Phlebotomy or Purgation, which always do certainly, immediately, manifestly, speedily, and promptly evacuate superfluities, which ever are, and ever were the antecedent causes of diseases, as is above said. That which is, or happeneth only by accident is casual and uncertain, nor can there be therein any certainty, trust, assurance, or necessary expectation. And thus your levity, your fallacy, your insidiation, and insinuation into credulous minds, by confused and ambiguous pronunciatives doth detect itself. How vainly, & falsely therefore you make Aurum potabile his insufficiency sufficient in the remoueall of antecedent causes, is most clear and evident. The danger hereof also is as evident, while men in their necessitie● trusting unto the uncertainty, and casual sufficiency hereof, may for ever in the interim omit and lo●se the opportunity, and date of life and recovery, by the certain manifest and assured remoueall of antecedent causes in the general remedies never failing, although in their undiscreet, ignorant, and unartificial administration, errors and mischiefs may oft happen, as is usual in all other affairs likewise, aswell as in this. Another manifest falsehood is page 106. where you say, that you do impose or prescribe nothing against reason, whereas in all your former proposed proofs in your Apology, you have not produced any one or substantial rea●on among them all. Equal unto this is that page 94. of the Latin copy alone, where you proclaim Aurum potabile available in deplorate diseases; & where all humane help is denied. This must necessarily be an Hyperbole, or a lie. It is not material which it be. I will not here tell you, that D. Anthony doth contradict you herein, page 97. Latin Copy, where he saith (if you do remember or mark the place) that Aurum potabile in derelict or mortal diseases can do no good. The last falsehood, or rather that which I have reserved unto the last, is the great mother of all the rest, namely your counterfeit profession of truth, of charity, simplicity, simple truth, which you predicate, page 109. and 94. Latin copy, likewise your profession of contempt of fame or glory, page 61. English copy; Is it contempt of glory to proclaim, that God would have you alone honoured with this great secret, which you do expressly in your Latin Preface? Is it contempt of glory to publish, that the hand of God doth miraculously above all other created medicines, work by your Aurum potabile, as you do page 91. of the Latin copy? Is it contempt of glory to rank your medicine next unto God, as above all other, the most present succour from God, which in express words you do page 55. Latin copy? The excellency of the workmanship, necessarily inferreth the praise of the workman, being maker and master thereof. Your open praising of the one, doth secretly praise the other. There is no doubt howsoever your mouth dissembleth it, that your vain heart doth foolishly glory with the sot Damaetas in the worthy Sidney, And if my man such praises have. What then shall I that keep the knave? Thus saith he, thus think you. Veritas (saith julius Scaliger exercit. 307. sect. 9) est adaequatio notionum quae sunt in iutellectu cum rebus; that is, Truth is, adequation of the right notions of the understanding, unto the things themselves as they are in themselves. Truth doth neither come short, nor exceed the matter itself. It is not then truth to speak contraries, to call things temperate, positive contraries, and therefore contraries, because temperate. Can truth speak contradictory things? Can truth maintain such an universality in an individual substance, as is not subject unto the common and ordinary variation and mutation of all other things, by circumstance and time? Do you call it truth, to confound ignorantly things different? Do you call it charity, to pervert the ancient ever received truth of all ages and times, by all men allowed and approved as authentical oracles, and the unchanged decrees of God and Nature? Obtrude not in this manner the Name of God, of truth, of charity. While you publish such absurd incongruities, erroneous passages, depraved principles, cracked and unsound reasons, and crazy testimonies, as wildly overrun the face of your whole work, we will and can esteem you no better than a deceiver, a Seducer of men. Think not that Aurum potabile can be any protection for you in your insidiation and ensnaring of vulgar opinion, with the vainglorious baits and pretexts of a new learning or revelation, never gained before, and now forsooth, infused into you alone. It is not unknown, that these like allectations and enticements, are usual introductions unto common illusion. There was never as yet seen famous Heretic, Impostor, or Magician, who was not able with the pollicitations of some more than ordinary remarkable graces, qualities, or beauties, to veil and hide his foul acts and intentions, by the excellence of some good parts, holding earnestly and intently men's minds and fancies, while their eyes therewith dazzled, might not espy their covert frauds. If your heart be upright, let your tongue speak the plain truth. Truth doth not need her defence by untruth, by false grounds, sophistical reason, trifling argumentations, such as you hitherto have solely offered unto our view. If you could prove your Aurum potabile to be the true Aurum, not adulterate, spurious, nor sophisticate, but indeed the very true genuine selfsame preparation, which your grand Lullius, and other Philosophers have hunted after (as is impossible) yet ought you not to make an Idol thereof, nor lift it up above the nature and confines of an earthly medicine, & senseless creature. You affirm it heavenly and no humane thing, page 53 of the Latin copy, and page 91. you bid the envious behold the miracles of God therein, saying, that the divine hand of God doth work miraculously therein. Thus you say in the Latin copy, but in the English are ashamed thereof, as doubting lest the vulgars' should hisse and point at this your dangerous, subtle, cunning, and secret insinuation. Modesty rather becometh truth, than these hyperbolical ostentations. You cannot excuse it with your distinction of emphatical terms only, since you do not only here, but in all other places, apparently justify, as properries real in the nature of Aurum potabile, these like wonders. And thus far is sufficient to have pointed out unto you your contradictions of yourself, and manifest falsehoods in themselves, which although you may now labour for shame of men to hide, At cum fateri furia iusserit verum Prodente clames conscientia. Martial. Your now wronged conscience when you die, May gall your guilty memory. CAP. X. We have now, according unto promise, declared the invalidity of the Apologist his testimonies in general, by good successes, merely advancing the praises and worth of Aurum potabile. We have proved some testimonies manifestly false, some in reason impossible. We have discovered the hyperbolical assertions, false positions and praises of Aurum potabile above sense and reason. We have opposed some counter-testimonies, to qualify the pride and swelling of the overflow of his testimonies. Worthy Reader, mistake me not, I do not deny unto the honourable personages, nor unto any other learned and reverend men, their dues and rites of honour, esteem and credit, who have daigned their testimonies in the behalf of Aurum potabile. My desire, scope, and performance hath solely been to moderate the immoderate and unlimited arrogation of Aurum potabile unto itself, the injurious extenuation of the true worth of all other remedies, which God hath not given idly, nor in vain, endowed with so many several specifical virtues and powers. I have therefore endeavoured to draw aside the curtain and cover of illusion, hiding the true face and view of the false, deceitful, and erroneous reasons of the Apology, the equivocations therein, and contradictions of itself. This hath been no more than requisite and just in me, being by unjust wrong, provoked to maintain truth against error. I have not denied (although justly I may) that Aurum potabile may be proved an excellent medicine. I do with patience expect until Dr An. do prove himself the right author of the right preparation. I will notwithstanding in the interim admonish him, that he may be absolute in the dissolution of Aurum potabile, and yet dissolute in the most absolute respects of a scientifical Physician, yea of no worth in any other worth. Thus saith Martial of Charinus unto his friend Severus, Quo fieri possit modo Severe vir omnium pessimus Charinus, Vnam rem benefecerit requiris? Dicam, sed citò; quid Nerone peius, Quid Thermis melius Neronianis. Quest. How can Charine that e'er was naught (Quoth Severe) e'er be good for aught? Ans. Reason (Severe) doth not say no, Example ample proves it so. Nero (not ne'er) but mere the worst Of all that merely ere were cursed, Yet blest in him was one good deed, Since his Baths were a blessed meed. Apply this, Dr An. we are content to reserve you for that golden purpose (if you can prove your Aurum potabile so irrefragable and incomparable (as you have promised) we are content, I say, you shall make our general provision, yet know that you may be excellent herein, and good for nothing else. Know also that no man that hath true reason, will trust his life upon the praise, yea, or upon the proof of any one medicine simply alone, since God, Nature, difference inavoidable of circumstances & common necessities do continually teach us to in most parriculars, of what kind soever, or supreme excellence. Lastly let me tell you, that from the natural predominance of a mechanical humour, you publish your encomiastic tractates & books, burdened only with the praises of your own workmanship. Yea you are so fare transported with the pride thereof, that you advance opprobrious terms, and oppose the calumnious imputation of malice and envy, against those who present you with the just reproof of your † At illud ante oculos habendum esse censeo te, meque aliosque omnes nos homines esse meminisse. Qui si quid homo sit scias, facitè te nihil esse inte●liges. Scal. Exerc. 148. boundless boasting. The writings of your adversaries in presumptuous, uncivil, base, and rustic phrase, you term mere froth, the deceitful insides of rotten eggs, p. 107. of the Eng. copy: waste paper to stop mustard pots, or other base offices. Are you not ashamed of this rural rude scurrility? In vulgar clownish terms also, you call your adversaries (unto whom notwithstanding you do not, nor can deny the dignity and rites of learned men) A b c dairy comical Railers: & p. 106 of the Eng. copy, calumniating babblers, & p. 95. livid Vipers: & p. 107, learned Scolds. Hath your charity (predicated page 94. of the Lat. copy) no milder temper? Is your simple truth (professed p. 109. of the lat. copy) so choleric, so undiscreetly provoked? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Know and consider yourself. Think not to protect yourself therein, by taking the judge and searcher of hearts in vain into your mouth. Your hear● we see by the rude and unlearned messenger thereof, your barbarous voice, thorough your whole work. We have manifested all your principles therein, or false, or confused, & your practice built upon so erroneous foundation, must necessarily be dangerous. We have displayed in the right and true colours, your bundle of absurdities in the Apology, your assertions in Nature impossible and prodigious, your metaphysical elation and extolling of your universal medicine above all natural or Physical condition. We have before plainly set before your eyes, your rules out of rule, your reasons without reason, your truths, in your own mouth, untruths. Now setting aside verbal trifling, the ove-rlove, and overvaluing of yourself, come unto the matter, and materially answer, if your conscience do witness unto you, that truth is your buckler. In the mean season I will retire myself, until your second Herald (as did your first) do again as unmannerly thrust upon me, hoping haply, because his exorbitant ascent, had many months been seen in our Climate (as I hear) before the abortive elevation thereof had presented itself unto the eye of my notice, that he might now safely attempt and dare my supposed fear or sideration, with the sudden blaze of so misshapen and ugly a meteor. FINIS.