inexorable disease, hard to be cured, accompanying them to their
graves, most part, as [2789]Montanus observes, yet many times it may be
helped, even that which is most violent, or at least, according to the
same [2790]author, it may be mitigated and much eased. Nil desperandum.
It may be hard to cure, but not impossible for him that is most
grievously affected, if he but willing to be helped.
Upon this good hope I will proceed, using the same method in the cure,
which I have formerly used in the rehearsing of the causes; first
general, then particular; and those according to their several species.
Of these cures some be lawful, some again unlawful, which though
frequent, familiar, and often used, yet justly censured, and to be
controverted. As first, whether by these diabolical means, which are
commonly practised by the devil and his ministers, sorcerers, witches,
magicians, &c., by spells, cabilistical words, charms, characters,
images, amulets, ligatures, philters, incantations, &c., this disease
and the like may be cured? and if they may, whether it be lawful to
make use of them, those magnetical cures, or for our good to seek after
such means in any case? The first, whether they can do any such cures,
is questioned amongst many writers, some affirming, some denying.
Valesius, cont. med. lib. 5. cap. 6. Malleus Maleficar, Heurnius, lib.
3. pract. med. cap. 28. Caelius lib. 16. c. 16. Delrio Tom. 3. Wierus
lib. 2. de praestig. daem. Libanius Lavater de spect. part. 2. cap. 7.
Holbrenner the Lutheran in Pistorium, Polydore Virg. l. 1. de prodig.
Tandlerus, Lemnius, (Hippocrates and Avicenna amongst the rest) deny
that spirits or devils have any power over us, and refer all with
Pomponatius of Padua to natural causes and humours. Of the other
opinion are Bodinus Daemonamantiae, lib. 3, cap. 2. Arnoldus, Marcellus
Empyricus, I. Pistorius, Paracelsus Apodix. Magic. Agrippa lib. 2. de
occult. Philos. cap. 36. 69. 71. 72. et l. 3, c. 23, et 10. Marcilius
Ficinus de vit. coelit. compar. cap. 13. 15. 18. 21. &c. Galeottus de
promiscua doct. cap. 24. Jovianus Pontanus Tom. 2. Plin. lib. 28, c. 2.
Strabo, lib. 15. Geog. Leo Suavius: Goclenius de ung. armar. Oswoldus
Crollius, Ernestus Burgravius, Dr. Flud, &c. Cardan de subt. brings
many proofs out of Ars Notoria, and Solomon's decayed works, old
Hermes, Artefius, Costaben Luca, Picatrix, &c. that such cures may be
done. They can make fire it shall not burn, fetch back thieves or
stolen goods, show their absent faces in a glass, make serpents lie
still, stanch blood, salve gouts, epilepsies, biting of mad dogs,
toothache, melancholy, et omnia mundi mala, make men immortal, young
again as the [2791]Spanish marquis is said to have done by one of his
slaves, and some, which jugglers in [2792]China maintain still (as
Tragaltius writes) that they can do by their extraordinary skill in
physic, and some of our modern chemists by their strange limbecks, by
their spells, philosopher's stones and charms. [2793]Many doubt, saith
Nicholas Taurellus, whether the devil can cure such diseases he hath
not made, and some flatly deny it, howsoever common experience confirms
to our astonishment, that magicians can work such feats, and that the
devil without impediment can penetrate through all the parts of our
bodies, and cure such maladies by means to us unknown. Daneus in his
tract de Sortiariis subscribes to this of Taurellus; Erastus de lamiis,
maintaineth as much, and so do most divines, out of their excellent
knowledge and long experience they can commit [2794]agentes cum
patientibus, colligere semina rerum, eaque materiae applicare, as
Austin infers de Civ. Dei et de Trinit. lib. 3. cap. 7. et 8. they can
work stupendous and admirable conclusions; we see the effects only, but
not the causes of them. Nothing so familiar as to hear of such cures.
Sorcerers are too common; cunning men, wizards, and white-witches, as
they call them, in every village, which if they be sought unto, will
help almost all infirmities of body and mind, Servatores in Latin, and
they have commonly St. Catherine's wheel printed in the roof of their
mouth, or in some other part about them, resistunt incantatorum
praestigiis ([2795]Boissardus writes) morbos a sagis motos propulsant
&c., that to doubt of it any longer, [2796]or not to believe, were to
run into that other sceptical extreme of incredulity, saith Taurellus.
Leo Suavius in his comment upon Paracelsus seems to make it an art,
which ought to be approved; Pistorius and others stiffly maintain the
use of charms, words, characters, &c. Ars vera est, sed pauci artifices
reperiuntur; the art is true, but there be but a few that have skill in
it. Marcellius Donatus lib. 2. de hist, mir. cap. 1. proves out of
Josephus' eight books of antiquities, that [2797]Solomon so cured all
the diseases of the mind by spells, charms, and drove away devils, and
that Eleazer did as much before Vespasian. Langius in his med. epist.
holds Jupiter Menecrates, that did so many stupendous cures in his
time, to have used this art, and that he was no other than a magician.
Many famous cures are daily done in this kind, the devil is an expert
physician, as Godelman calls him, lib. 1. cap. 18. and God permits
oftentimes these witches and magicians to produce such effects, as
Lavater cap. 3. lib. 8. part. 3. cap. 1. Polid. Virg. lib. 1. de
prodigiis, Delrio and others admit. Such cures may be done, and as
Paracels. Tom. 4. de morb. ament. stiffly maintains, [2798]they cannot
otherwise be cured but by spells, seals, and spiritual physic.
[2799]Arnoldus, lib. de sigillis, sets down the making of them, so doth
Rulandus and many others.
Hoc posito, they can effect such cures, the main question is, whether
it be lawful in a desperate case to crave their help, or ask a wizard's
advice. 'Tis a common practice of some men to go first to a witch, and
then to a physician, if one cannot the other shall, Flectere si
nequeant superos Acheronta movebunt. [2800]It matters not, saith
Paracelsus, whether it be God or the devil, angels, or unclean spirits
cure him, so that he be eased. If a man fall into a ditch, as he
prosecutes it, what matter is it whether a friend or an enemy help him
out? and if I be troubled with such a malady, what care I whether the
devil himself, or any of his ministers by God's permission, redeem me?
He calls a [2801] magician, God's minister and his vicar, applying that
of vos estis dii profanely to them, for which he is lashed by T.
Erastus part. 1. fol. 45. And elsewhere he encourageth his patients to
have a good faith, [2802] a strong imagination, and they shall find the
effects: let divines say to the contrary what they will. He proves and
contends that many diseases cannot otherwise be cured. Incantatione
orti incantatione curari debent; if they be caused by incantation,
[2803]they must be cured by incantation. Constantinus lib. 4. approves
of such remedies: Bartolus the lawyer, Peter Aerodius rerum Judic. lib.
3. tit. 7. Salicetus Godefridus, with others of that sect, allow of
them; modo sint ad sanitatem quae a magis fiunt, secus non, so they be
for the parties good, or not at all. But these men are confuted by
Remigius, Bodinus, daem. lib. 3. cap 2. Godelmanus lib. 1. cap. 8,
Wierus, Delrio lib. 6. quaest. 2. tom. 3. mag. inquis. Erastus de
Lamiis; all our [2804]divines, schoolmen, and such as write cases of
conscience are against it, the scripture itself absolutely forbids it
as a mortal sin, Levit. cap. xviii. xix. xx. Deut. xviii. &c. Rom.
viii. 19. Evil is not to be done, that good may come of it. Much better
it were for such patients that are so troubled, to endure a little
misery in this life, than to hazard their souls' health for ever, and
as Delrio counselleth, [2805]much better die, than be so cured. Some
take upon them to expel devils by natural remedies, and magical
exorcisms, which they seem to approve out of the practice of the
primitive church, as that above cited of Josephus, Eleazer, Irenaeus,
Tertullian, Austin. Eusebius makes mention of such, and magic itself
hath been publicly professed in some universities, as of old in
Salamanca in Spain, and Krakow in Poland: but condemned anno 1318, by
the chancellor and university of [2806]Paris. Our pontifical writers
retain many of these adjurations and forms of exorcisms still in the
church; besides those in baptism used, they exorcise meats, and such as
are possessed, as they hold, in Christ's name. Read Hieron. Mengus cap.
3. Pet. Tyreus, part. 3. cap. 8. What exorcisms they prescribe, besides
those ordinary means of [2807]fire suffumigations, lights, cutting the
air with swords, cap. 57. herbs, odours: of which Tostatus treats, 2.
Reg. cap. 16. quaest. 43, you shall find many vain and frivolous
superstitious forms of exorcisms among them, not to be tolerated, or
endured.
MEMB. II.
_Lawful Cures, first from God_.
Being so clearly evinced, as it is, all unlawful cures are to be
refused, it remains to treat of such as are to be admitted, and those
are commonly such which God hath appointed, [2808]by virtue of stones,
herbs, plants, meats, and the like, which are prepared and applied to
our use, by art and industry of physicians, who are the dispensers of
such treasures for our good, and to be [2809]honoured for necessities'
sake, God's intermediate ministers, to whom in our infirmities we are
to seek for help. Yet not so that we rely too much, or wholly upon
them: a Jove principium, we must first begin with [2810]prayer, and
then use physic; not one without the other, but both together. To pray
alone, and reject ordinary means, is to do like him in Aesop, that when
his cart was stalled, lay flat on his back, and cried aloud help
Hercules, but that was to little purpose, except as his friend advised
him, rotis tute ipse annitaris, he whipped his horses withal, and put
his shoulder to the wheel. God works by means, as Christ cured the
blind man with clay and spittle: Orandum est ut sit mens sana in
corpore sano. As we must pray for health of body and mind, so we must
use our utmost endeavours to preserve and continue it. Some kind of
devils are not cast out but by fasting and prayer, and both necessarily
required, not one without the other. For all the physic we can use,
art, excellent industry, is to no purpose without calling upon God, nil
juvat immensos Cratero promittere montes: it is in vain to seek for
help, run, ride, except God bless us.
[2811]———non Siculi dapes
Dulcem elaborabunt saporem.
Non animum cytheraeve cantus.
[2812]Non domus et fundus, non aeris acervus et auri
Aegroto possunt domino deducere febres.
[2813]With house, with land, with money, and with gold,
The master's fever will not be controll'd.
We must use our prayer and physic both together: and so no doubt but
our prayers will be available, and our physic take effect. 'Tis that
Hezekiah practised, 2 King. xx. Luke the Evangelist: and which we are
enjoined, Coloss. iv. not the patient only, but the physician himself.
Hippocrates, a heathen, required this in a good practitioner, and so
did Galen, lib. de Plat. et Hipp. dog. lib. 9. cap. 15. and in that
tract of his, an mores sequantur temp. cor. ca. 11.. 'tis a rule which
he doth inculcate, [2814] and many others. Hyperius in his first book
de sacr. script. lect. speaking of that happiness and good success
which all physicians desire and hope for in their cures, [2815]tells
them that it is not to be expected, except with a true faith they call
upon God, and teach their patients to do the like. The council of
Lateran, Canon 22. decreed they should do so: the fathers of the church
have still advised as much: whatsoever thou takest in hand (saith
[2816]Gregory) let God be of thy counsel, consult with him; that
healeth those that are broken in heart, (Psal. cxlvii. 3.) and bindeth
up their sores. Otherwise as the prophet Jeremiah, cap. xlvi. 11.
denounced to Egypt, In vain shalt thou use many medicines, for thou
shalt have no health. It is the same counsel which [2817]Comineus that
politic historiographer gives to all Christian princes, upon occasion
of that unhappy overthrow of Charles Duke of Burgundy, by means of
which he was extremely melancholy, and sick to death: insomuch that
neither physic nor persuasion could do him any good, perceiving his
preposterous error belike, adviseth all great men in such cases,
[2818]to pray first to God with all submission and penitency, to
confess their sins, and then to use physic. The very same fault it was,
which the prophet reprehends in Asa king of Judah, that he relied more
on physic than on God, and by all means would have him to amend it. And
'tis a fit caution to be observed of all other sorts of men. The
prophet David was so observant of this precept, that in his greatest
misery and vexation of mind, he put this rule first in practice. Psal.
lxxvii. 3. When I am in heaviness, I will think on God. Psal. lxxxvi.
4. Comfort the soul of thy servant, for unto thee I lift up my soul:
and verse 7. In the day of trouble will I call upon thee, for thou
hearest me. Psal. liv. 1. Save me, O God, by thy name, &c. Psal.
lxxxii. Psal. xx. And 'tis the common practice of all good men, Psal.
cvii. 13. when their heart was humbled with heaviness, they cried to
the Lord in their troubles, and he delivered them from their distress.
And they have found good success in so doing, as David confesseth,
Psal. xxx. 12. Thou hast turned my mourning into joy, thou hast loosed
my sackcloth, and girded me with gladness. Therefore he adviseth all
others to do the like, Psal. xxxi. 24. All ye that trust in the Lord,
be strong, and he shall establish your heart. It is reported by
[2819]Suidas, speaking of Hezekiah, that there was a great book of old,
of King Solomon's writing, which contained medicines for all manner of
diseases, and lay open still as they came into the temple: but Hezekiah
king of Jerusalem, caused it to be taken away, because it made the
people secure, to neglect their duty in calling and relying upon God,
out of a confidence on those remedies. [2820]Minutius that worthy
consul of Rome in an oration he made to his soldiers, was much offended
with them, and taxed their ignorance, that in their misery called more
on him than upon God. A general fault it is all over the world, and
Minutius's speech concerns us all, we rely more on physic, and seek
oftener to physicians, than to God himself. As much faulty are they
that prescribe, as they that ask, respecting wholly their gain, and
trusting more to their ordinary receipts and medicines many times, than
to him that made them. I would wish all patients in this behalf, in the
midst of their melancholy, to remember that of Siracides, Ecc. i. 11.
and 12. The fear of the Lord is glory and gladness, and rejoicing. The
fear of the Lord maketh a merry heart, and giveth gladness, and joy,
and long life: and all such as prescribe physic, to begin in nomine
Dei, as [2821]Mesue did, to imitate Laelius a Fonte Eugubinus, that in
all his consultations, still concludes with a prayer for the good
success of his business; and to remember that of Creto one of their
predecessors, fuge avaritiam, et sine oratione et invocations Dei nihil
facias avoid covetousness, and do nothing without invocation upon God.
MEMB. III.
_Whether it be lawful to seek to Saints for Aid in this Disease_.
That we must pray to God, no man doubts; but whether we should pray to
saints in such cases, or whether they can do us any good, it may be
lawfully controverted. Whether their images, shrines, relics,
consecrated things, holy water, medals, benedictions, those divine
amulets, holy exorcisms, and the sign of the cross, be available in
this disease? The papists on the one side stiffly maintain how many
melancholy, mad, demoniacal persons are daily cured at St. Anthony's
Church in Padua, at St. Vitus' in Germany, by our Lady of Loretto in
Italy, our Lady of Sichem in the Low Countries: [2822]Quae et caecis
lumen, aegris salutem, mortuis vitam, claudis gressum reddit, omnes
morbos corporis, animi, curat, et in ipsos daemones imperium exercet;
she cures halt, lame, blind, all diseases of body and mind, and
commands the devil himself, saith Lipsius. twenty-five thousand in a
day come thither, [2823]quis nisi numen in illum locum sic induxit; who
brought them? in auribus, in oculis omnium gesta, novae novitia; new
news lately done, our eyes and ears are full of her cures, and who can
relate them all? They have a proper saint almost for every peculiar
infirmity: for poison, gouts, agues, Petronella: St. Romanus for such
as are possessed; Valentine for the falling sickness; St. Vitus for
madmen, &c. and as of old [2824]Pliny reckons up Gods for all diseases,
(Febri fanum dicalum est) Lilius Giraldus repeats many of her
ceremonies: all affections of the mind were heretofore accounted gods,
[2825]love, and sorrow, virtue, honour, liberty, contumely, impudency,
had their temples, tempests, seasons, Crepitus Ventris, dea Vacuna, dea
Cloacina, there was a goddess of idleness, a goddess of the draught, or
jakes, Prema, Premunda, Priapus, bawdy gods, and gods for all [2826]
offices. Varro reckons up 30,000 gods: Lucian makes Podagra the gout a
goddess, and assigns her priests and ministers: and melancholy comes
not behind; for as Austin mentioneth, lib. 4. de Civit. Dei, cap. 9.
there was of old Angerona dea, and she had her chapel and feasts, to
whom (saith [2827]Macrobius) they did offer sacrifice yearly, that she
might be pacified as well as the rest. 'Tis no new thing, you see this
of papists; and in my judgment, that old doting Lipsius might have
fitter dedicated his [2828]pen after all his labours, to this our
goddess of melancholy, than to his Virgo Halensis, and been her
chaplain, it would have become him better: but he, poor man, thought no
harm in that which he did, and will not be persuaded but that he doth
well, he hath so many patrons, and honourable precedents in the like
kind, that justify as much, as eagerly, and more than he there saith of
his lady and mistress: read but superstitious Coster and Gretser's
Tract de Cruce, Laur. Arcturus Fanteus de Invoc. Sanct. Bellarmine,
Delrio dis. mag. tom. 3. l. 6. quaest. 2. sect. 3. Greg. Tolosanus tom.
2. lib. 8. cap. 24. Syntax. Strozius Cicogna lib. 4. cap. 9. Tyreus,
Hieronymus Mengus, and you shall find infinite examples of cures done
in this kind, by holy waters, relics, crosses, exorcisms, amulets,
images, consecrated beads, &c. Barradius the Jesuit boldly gives it
out, that Christ's countenance, and the Virgin Mary's, would cure
melancholy, if one had looked steadfastly on them. P. Morales the
Spaniard in his book de pulch. Jes. et Mar. confirms the same out of
Carthusianus, and I know not whom, that it was a common proverb in
those days, for such as were troubled in mind to say, eamus ad videndum
filium Mariae, let us see the son of Mary, as they now do post to St.
Anthony's in Padua, or to St. Hilary's at Poitiers in France. [2829] In
a closet of that church, there is at this day St. Hilary's bed to be
seen, to which they bring all the madmen in the country, and after some
prayers and other ceremonies, they lay them down there to sleep, and so
they recover. It is an ordinary thing in those parts, to send all their
madmen to St. Hilary's cradle. They say the like of St. Tubery in
[2830] another place. Giraldus Cambrensis Itin. Camb. c. 1. tells
strange stories of St. Ciricius' staff, that would cure this and all
other diseases. Others say as much (as [2831]Hospinian observes) of the
three kings of Cologne; their names written in parchment, and hung
about a patient's neck, with the sign of the cross, will produce like
effects. Read Lippomanus, or that golden legend of Jacobus de Voragine,
you shall have infinite stories, or those new relations of our
[2832]Jesuits in Japan and China, of Mat. Riccius, Acosta, Loyola,
Xaverius's life, &c. Jasper Belga, a Jesuit, cured a mad woman by
hanging St. John's gospel about her neck, and many such. Holy water did
as much in Japan, &c. Nothing so familiar in their works, as such
examples.
But we on the other side seek to God alone. We say with David, Psal.
xlvi. 1. God is our hope and strength, and help in trouble, ready to be
found. For their catalogue of examples, we make no other answer, but
that they are false fictions, or diabolical illusions, counterfeit
miracles. We cannot deny but that it is an ordinary thing on St.
Anthony's day in Padua, to bring diverse madmen and demoniacal persons
to be cured: yet we make a doubt whether such parties be so affected
indeed, but prepared by their priests, by certain ointments and drams,
to cozen the commonalty, as [2833] Hildesheim well saith; the like is
commonly practised in Bohemia as Mathiolus gives us to understand in
his preface to his comment upon Dioscorides. But we need not run so far
for examples in this kind, we have a just volume published at home to
this purpose. [2834]A declaration of egregious popish impostures, to
withdraw the hearts of religious men under the pretence of casting out
of devils, practised by Father Edmunds, alias Weston, a Jesuit, and
divers Romish priests, his wicked associates, with the several parties'
names, confessions, examinations, &c. which were pretended to be
possessed. But these are ordinary tricks only to get opinion and money,
mere impostures. Aesculapius of old, that counterfeit God, did as many
famous cures; his temple (as [2835]Strabo relates) was daily full of
patients, and as many several tables, inscriptions, pendants, donories,
&c. to be seen in his church, as at this day our Lady of Loretto's in
Italy. It was a custom long since,
———suspendisse potenti
Vestimenta maris deo.[2836] Hor. Od. 1. lib. 5. Od.
To do the like, in former times they were seduced and deluded as they
are now. 'Tis the same devil still, called heretofore Apollo, Mars,
Neptune, Venus, Aesculapius, &c. as [2837]Lactantius lib. 2. de orig.
erroris, c. 17. observes. The same Jupiter and those bad angels are now
worshipped and adored by the name of St. Sebastian, Barbara, &c.
Christopher and George are come in their places. Our lady succeeds
Venus (as they use her in many offices), the rest are otherwise
supplied, as [2838]Lavater writes, and so they are deluded. [2839]And
God often winks at these impostures, because they forsake his word, and
betake themselves to the devil, as they do that seek after holy water,
crosses, &c. Wierus, lib. 4. cap. 3. What can these men plead for
themselves more than those heathen gods, the same cures done by both,
the same spirit that seduceth; but read more of the Pagan god's effects
in Austin de Civitate Dei, l. 10. cap. 6. and of Aesculapius especially
in Cicogna l. 3. cap. 8. or put case they could help, why should we
rather seek to them, than to Christ himself, since that he so kindly
invites us unto him, Come unto me all ye that are heavy laden, and I
will ease you, Mat. xi. and we know that there is one God, one Mediator
between God and man, Jesus Christ, (1 Tim. ii. 5) who gave himself a
ransom for all men. We know that we have an [2840] advocate with the
Father, Jesus Christ (1 Joh. ii. 1.) that there is no other name under
heaven, by which we can be saved, but by his, who is always ready to
hear us, and sits at the right hand of God, and from [2841] whom we can
have no repulse, solus vult, solus potest, curat universos tanquam
singulos, et [2842]unumquemque nostrum et solum, we are all as one to
him, he cares for us all as one, and why should we then seek to any
other but to him.
MEMB. IV.
SUBSECT. I.—_Physician, Patient, Physic_.
Of those diverse gifts which our apostle Paul saith God hath bestowed
on man, this of physic is not the least, but most necessary, and
especially conducing to the good of mankind. Next therefore to God in
all our extremities (for of the most high cometh healing, Ecclus.
xxxviii. 2.) we must seek to, and rely upon the Physician, [2843]who is
Manus Dei, saith Hierophilus, and to whom he hath given knowledge, that
he might be glorified in his wondrous works. With such doth he heal
men, and take away their pains, Ecclus. xxxviii. 6. 7. when thou hast
need of him, let him not go from thee. The hour may come that their
enterprises may have good success, ver. 13. It is not therefore to be
doubted, that if we seek a physician as we ought, we may be eased of
our infirmities, such a one I mean as is sufficient, and worthily so
called; for there be many mountebanks, quacksalvers, empirics, in every
street almost, and in every village, that take upon them this name,
make this noble and profitable art to be evil spoken of and contemned,
by reason of these base and illiterate artificers: but such a physician
I speak of, as is approved, learned, skilful, honest, &c., of whose
duty Wecker, Antid. cap. 2. and Syntax. med. Crato, Julius Alexandrinus
medic. Heurnius prax. med. lib. 3. cap. 1. &c. treat at large. For this
particular disease, him that shall take upon him to cure it,
[2844]Paracelsus will have to be a magician, a chemist, a philosopher,
an astrologer; Thurnesserus, Severinus the Dane, and some other of his
followers, require as much: many of them cannot be cured but by magic.
[2845]Paracelsus is so stiff for those chemical medicines, that in his
cures he will admit almost of no other physic, deriding in the mean
time Hippocrates, Galen, and all their followers: but magic, and all
such remedies I have already censured, and shall speak of chemistry
[2846]elsewhere. Astrology is required by many famous physicians, by
Ficinus, Crato, Fernelius; [2847]doubted of, and exploded by others: I
will not take upon me to decide the controversy myself, Johannes
Hossurtus, Thomas Boderius, and Maginus in the preface to his
mathematical physic, shall determine for me. Many physicians explode
astrology in physic (saith he), there is no use of it, unam artem ac
quasi temerarium insectantur, ac gloriam sibi ab ejus imperitia,
aucupari: but I will reprove physicians by physicians, that defend and
profess it, Hippocrates, Galen, Avicen. &c., that count them butchers
without it, homicidas medicos Astrologiae ignaros, &c. Paracelsus goes
farther, and will have his physician [2848]predestinated to this man's
cure, this malady; and time of cure, the scheme of each geniture
inspected, gathering of herbs, of administering astrologically
observed; in which Thurnesserus and some iatromathematical professors,
are too superstitious in my judgment. [2849]Hellebore will help, but
not alway, not given by every physician, &c. but these men are too
peremptory and self-conceited as I think. But what do I do, interposing
in that which is beyond my reach? A blind man cannot judge of colours,
nor I peradventure of these things. Only thus much I would require,
honesty in every physician, that he be not over-careless or covetous,
harpy-like to make a prey of his patient; Carnificis namque est (as
[2850]Wecker notes) inter ipsos cruciatus ingens precium exposcere, as
a hungry chirurgeon often produces and wire-draws his cure, so long as
there is any hope of pay, Non missura cutem, nisi plena cruoris hirudo.
[2851]Many of them, to get a fee, will give physic to every one that
comes, when there is no cause, and they do so irritare silentem morbum,
as [2852]Heurnius complains, stir up a silent disease, as it often
falleth out, which by good counsel, good advice alone, might have been
happily composed, or by rectification of those six non-natural things
otherwise cured. This is Naturae bellum inferre, to oppugn nature, and
to make a strong body weak. Arnoldus in his 8 and 11 Aphorisms gives
cautions against, and expressly forbiddeth it. [2853]A wise physician
will not give physic, but upon necessity, and first try medicinal diet,
before he proceed to medicinal cure. [2854]In another place he laughs
those men to scorn, that think longis syrupis expugnare daemones et
animi phantasmata, they can purge fantastical imaginations and the
devil by physic. Another caution is, that they proceed upon good
grounds, if so be there be need of physic, and not mistake the disease;
they are often deceived by the [2855]similitude of symptoms, saith
Heurnius, and I could give instance in many consultations, wherein they
have prescribed opposite physic. Sometimes they go too perfunctorily to
work, in not prescribing a just [2856]course of physic: To stir up the
humour, and not to purge it, doth often more harm than good. Montanus
consil. 30. inveighs against such perturbations, that purge to the
halves, tire nature, and molest the body to no purpose. 'Tis a crabbed
humour to purge, and as Laurentius calls this disease, the reproach of
physicians: Bessardus, flagellum medicorum, their lash; and for that
cause, more carefully to be respected. Though the patient be averse,
saith Laurentius, desire help, and refuse it again, though he neglect
his own health, it behoves a good physician not to leave him helpless.
But most part they offend in that other extreme, they prescribe too
much physic, and tire out their bodies with continual potions, to no
purpose. Aetius tetrabib. 2. 2. ser. cap. 90. will have them by all
means therefore [2857]to give some respite to nature, to leave off now
and then; and Laelius a Fonte Eugubinus in his consultations, found it
(as he there witnesseth) often verified by experience, [2858]that after
a deal of physic to no purpose, left to themselves, they have
recovered. 'Tis that which Nic. Piso, Donatus Altomarus, still
inculcate, dare requiem naturae, to give nature rest.
SUBSECT. II.—_Concerning the Patient_.