Cotta contra Antonium: or An Ant-Antony: or An Ant-apology manifesting Doctor Antony his apologie for aurum potabile, in true and equall ballance of right reason, to be false and counterfait. By Iohn Cotta Doctor in Physicke.

CAP. IX. (Book 9)

AFter the Apologist his testimonies at large gloriously displayed, he mustereth vp againe, and offereth a re∣view of al his passed positiōs in the Apology, adding with a faire florish a proclamation of his defence of truth, of charity, of loue & care of humane kind, & the health of man. I will therefore now dismantle the face of his iugling & cir∣cumuention, by the manifestation, first of his owne contradi∣ctions of himselfe therein: secondly, of his apparant false∣hood, in his counterfeit profession of truth. Concerning his contradictions, read page 111, of the english. Thus you say, Let Electuaries, Syrrupes, Pills, Powders, remaine, & retaine their account and worth by long time and experience appro∣ved. Reconcile this with the page 106, where in skorne you

call these kindes of remedies popular Recipies and Benedicta medicamenta that doe no good, and page 104, seplasiasticke preparations. Reconcile also those words page 103, of the Latine copie 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 soeuer called, and remo∣ueth the antecedent causes by conuenient naturall passages. In the second place you say that in a repleat body euacuati∣on is necessary by purging to be had, as also that blood-let∣ting in conuenient time is not to be neglected. See your con∣fusion and contradiction herein. If you speake truth in the first place that Aurum potabile remoueth the antecedent cau∣ses of diseases, that which you say in the second place is false, friuolous, & needlesse; namely that there is necessity of pur∣gation or phlebotomie for that purpose page 101 of the La∣tine copie, againe read: In our countrey (say you) Aurum potabile mixt with wine is sufficient without any other mix∣ture or addition in all diseases. A few lines after this you say in the same place of the Latin copie; Notwithstanding where the aire is intemperate, or the discretion of the Phisitian, or the necessity of the person shall perswade it may be tempered with fit and proper waters. See your folly & contradiction. If there be a fitnesse and property in the waters (as you here confesse) then is not the mixture of Aurum potabile with thē arbitrarie (as before you said) but necessary. If it be necessary then is not Aurum potabile sufficient by it selfe, or in wine a∣lone. Thus much concerning your contradictions. Now let vs view your manifest falshoods. Read page 97 before mē∣tioned, namely Aurum potabile neuer did hurt. This false∣hood hath appeared by the counter-testimonies: Read again page 103, there you doe auouch that Aurum potabile remo∣veth the antecedent causes of diseases by conuenient naturall passages. If Aurum potabile be able to remoue the antecedent causes (vnto which end phlebotomy and purging doe chiefly and mainely serue) then may they be omitted, nor are they so

absolutely necessary. This is the selfe same falshood and con∣tradiction, which formerly hath beene by you auouched, and by me in some part confuted. Notwithstanding, for the bet∣ter euidence of so necessary consideration for the life & health of man kinde, against this harmefull errour and illusion, I wil cleere and make euident the incomparable necessity and pre∣rogatiue of the generall remedies in the manifest disburde∣ning of antecedent causes, aboue all other meanes or reme∣dies whatsoeuer. If haply you doe not knowe what the an∣tecedent cause is in diseases; Read Galen de sanitate tuenda l. 6. cap. 7. Quic quid corpus afflig••it ex ijs qua in ipso sunt, duplici id occasione oritur, aut redundantia, aut succi vitio: that is, whatsoeuer afflicteth the body, or causeth it to bee diseased, of such things which are within it selfe, is two waies thereto occasioned; namely by the abundance, or by the vitiousnesse of humours. Vnto the same distinction in the antecedent cau∣ses, the general voice of all Phisitians doth subscribe by those tearmes of Plethora and Cacochymia. Plethora, Galen in di∣vers places doth againe distinguish to be ad vasa, and ad vi∣res, and in his booke de plenitudine, cap. 15. hee declareth that there is Plethora ad vasa, maior and minor, that is, a greater, and a lesse. Maior quae tunicas venarum etiam distendit, minor quae cauitatem in venis tantum replet. That is, the greater is that which with the abundance stretcheth out the veines: The lesser without distention doth only fill the veines. Concer∣ning Plethora ad vires, commenting vpon the seauenteenth Aph of Hyppocrates lib. 2. he saith, Non potest diu permanere, sed processu temporis corrumpitur. That is, a Plethora, or full∣nesse, simply, in regard of the imparitie and inequality of the sickmans strength to indure & beare 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 necessitie of Phlebotomy in a Plethora, which is one antecedent cause of all materiall, or

humorall diseases. If you desire illustration of the former ne∣cessity, and explication of the reason of the necessitie, read the same author in his 3 book de Meth. Med. cap. 15. in his com∣ment vpon 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 Phlebotomie, in Plethora▪ (which is a maine and chiefe occasion of diseases, or the antece∣dent mouer, fautor, fuell, matter or cause thereof) so in o∣ther places likewise, doth he giue demonstration of the neces∣sity of purgation in the Cacochymia and vitious aboundance of humours that are without the veines. Read for this pur∣pose his tractate intituled Quos purgare, &c. whom, when, & by what meanes it is fit and conuenient to purge; his Com∣ment also vpon the second Aph: of Hip: first booke, 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 euidently appeare, as likewise did before the necessity of Phlebotomi•• in Plethora, the reason of both is plaine. An immediate cause in act remaining, the immediate effect must necessarily at∣tend* 1.1 it. The immediate cause in diseases, is that which the Phisitians call causa coniuncta. This cause cannot be without some matter or humour whereof it breedeth, which humour therfore is called causa antecedens, in regard of the necessity of a precedence thereof, before that immediate cause can possi∣bly be produced. The matter or humour in the body which necessarily goeth before the disease, is there congregated in more or lesse quantity, and either within the veines or with∣out. From within the veines to the outward sense Phleboto∣mie doth immediatly manifest it selfe to euacuate. From the other passages, purgation is by the eye witnessed directly to draw. For this cause Purgation and Phlebotomie are called generall remedies, because in all diseases generally they doe manifestly euocate the humours or superfluities, whereof all diseases doe euer breed. Now examine your Aurum potabile.

Is it possibly sufficiently to remoue the antecedent causes of diseases, as you report thereof, without distinction? If it bee hereto sufficient, then it must so be either in it selfe simply, or by accident. Simply nothing can bee sufficient or effectuall thereto, except those things which haue a purgatiue nature or quality. If it include such a property or quality in the na∣ture thereof, then it is not simply and truely a Cordiall: & if not simply and truely a Cordiall, then is it inferiour, and n••t to be compared with many other things, which are truely, meerely, solely Cordialls, corroboratiues, and comforters of nature, without any mixture with another nature different and aduerse thereto as all purges are. If you say that your Aurum potabile doth by accident remoue the antecedent cause of diseases, then is it no way equall, or to be compared with Phlebotomie or Purgation, which alwaies doe certain∣ly, immediatly, manifestly, speedily, and promptly euacuate superfluities, which euer are, and euer were the antecedent causes of diseases, as is aboue said. That which is, or happe∣neth only by accident is casuall and vncertaine, nor can there be therein any certainty, trust, assurance, or necessary expe∣ctation. And thus your leuitie, your fallacy, your insidiation, and insinuation into credulous mindes, by confused and am∣biguous pronunciatiues doth detect it selfe. How vainely, & falsely therefore you make Aurum potabile his insufficiency sufficient in the remoueall of antecedent causes, is most cleare and euident. The danger hereof also is as evident, while men in their necessitie•• trusting vnto the vncertaintie, and casuall sufficiencie hereof, may for euer in the interim o∣mit and lo••se the opportunity, and date of life and re∣couery, by the certaine manifest and assured remoueall of antecedent causes in the generall remed••es neuer failing, al∣though in their vndiscreet, ignorant, and vnartificiall admini∣stration, errors and mischiefes may oft happen, as is vsuall in all other affaires likewise, aswell as in this. Another manifest falshood is page 106. where you say, that you doe impose or

prescribe nothing against reason, whereas in all your former proposed proofes in your Apologie, you haue not produced any one solide or substantiall rea••on among them all. Equall vnto this is that page 94. of the Latin copie alone, where you proclaime Aurum potabile availeable in deplorate diseases; & where all humane helpe is denied. This must necessarily be an Hyperbole, or a lie. It is not materiall which it be. I will not heere tell you, that D. Anthony doth contradict you herein, page 97. Latine Copie, where he saith (if you do remember or marke the place) that Aurum potabile in derelict or mor∣tall diseases can do no good. The last falshood, or rather that which I haue reserued vnto the last, is the great mother of all the rest, namely your counterfeit profession of trueth, of cha∣rity, simplicity, simple truth, which you predicate, page 109. and 94. Latin copie, likewise your profession of contempt of fame or glory, page 61. English copie; Is it contempt of glo∣ry to proclaime, that God would haue you alone honoured with this great secret, which you do expressely in your Latin Preface? Is it contempt of glory to publish, that the hand of God doth miraculously aboue all other created medicines, worke by your Aurum potabile, as you doe page 91. of the Latin copie? Is it contempt of glory to ranke your medicine next vnto God, as aboue all other, the most present succour from God, which in expresse words you do page 55. Latine copie? The excellencie of the workmanship, necessarily infer∣reth the praise of the workeman, being maker and master thereof. Your open praising of the one, doth secretly praise the other. There is no doubt howsoeuer your mouth dissem∣bleth it, that your vaine heart doth foolishly glorie with the sot Damaetas in the worthy Sidney,

And if my man such praises haue. What then shall I that keepe the knaue?

Thus saith he, thus thinke you. Veritas (saith Iulius Scali∣ger exercit. 307. sect. 9.) est adaequatio notionum quae sunt in iu∣tellectu cum rebus; that is, Truth is, adequatiō of the right no∣tions

of the vnderstanding, vnto the things themselues as they are in themselues. Truth doth neither come short, nor exceed the matter it selfe. It is not then truth to speake con∣traries, to call things temperate, positiue contraries, and ther∣fore contraries, because temperate. Can truth speake con∣tradictory things? Can truth maintaine such an vniversality in an individuall substance, as is not subiect vnto 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 per∣vert the ancient euer receaued truth of all ages and times, by all men allowed and approued as authenticall oracles, and the vnchanged decrees of God and Nature? Obtrude not in this manner the Name of God, of truth, of charity. While you publish such absurd incongruities, erronious passages, depra∣ued principles, crackt and vnsound reasons, and crasie testi∣monies, as wildly ouer-runne the face of your whole worke, we will and can esteeme you no better then a deceiuer, a Se∣ducer of men. Thinke not that Aurum potabile can be any protection for you in your insidiation and insnaring of vul∣gar opinion, with the vain-glorious baites and pretexts of a new learning or revelation, neuer gained before, and now forsooth, infused into you alone. It is not vnknowne, that these like allectations and intisements, are vsuall introducti∣ons vnto common illusion. There was neuer as yet seene fa∣mous Heretike, Impostor, or Magitian, who was not able with the pollicitations of some more then ordinary remark∣able graces, qualities, or beauties, to vaile and hide his foule acts and intentions, by the excellence of some good parts, holding earnestly and intently mens mindes and fancies, while their eyes therewith dazled, might not espie their couert fraudes. If your heart be vpright, let your tongue speake the plaine truth. Truth doth not need her defence by vntruth, by false grounds, sophisticall reason, trifling argumentations, such as you hetherto haue solely offered vnto our view. If

you could proue your Aurum potabile to be the true Aurum, not adulterate, spurious, nor sophisticate, but indeed the very true genuine selfe-same preparation, which your grand Lulli∣us, and other Philosophers haue hunted after (as is impossi∣ble) yet ought you not to make an Idoll thereof, nor lift it vp aboue the nature and confines of an earthly medicine, & sens∣lesse creature. You affirme it heauenly and no humane thing, page 53 of the Latin copie, and page 91. you bid the envious behold the miracles of God therein, saying, that the divine hand of God doth worke miraculously therein. Thus you say in the Latin copie, but in the English are ashamed thereof, as doubting lest the vulgars should hisse and point at this your dangerous, subtile, cunning, and secret insinuation. Modestie rather becommeth truth, then these hyperbolicall ostentati∣ons. You cannot excuse it with your distinction of emphati∣call termes only, since you do not only here, but in all other places, apparently iustifie, as properries reall in the nature of Aurum potabile, these like wonders. And thus far is sufficient to haue pointed out vnto you your contradictions of your selfe, and manifest falsehoods in themselues, which although you may now labour for shame of men to hide,

At cum fateri furia iusserit verum Prodente clames conscientia. Martial. Your now wrong'd conscience when you die, May galle your guiltie memorie.

Notes

• * 1.1

  Effectus im∣mediatus est sig∣num 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 suae causae. Scal. de Subtil.