BLoud (which polutes a land, and cries aloud to heaven) runs yet fresh from the innocent veins of Women and Children, for want of some charitable Sa­maritanes to bind up the Wounds which Ignorance and Disorder amongst some un­controled femal-Arbiters of Life and Death, and others daily make. The conscience whereof, as formerly it moved my pious Fa­ther to represent it to King JAMES, so hath it me to move it since unto the King my Ma­ster; who (by mediation of that true-hearted Honour of Nobilitie, the Earl of Pembroke and Mountgomery) read the Petition, and vouchsafed a gracious reference. And it received the teste and approbation of those two learned Columnes of our Facultie, S^r Theodore de Mayerne, and S^r Matthew Lister. The benefit being computed (over and above the bettering of health and strength to Parents and Children) to the saving of above three thousand lives a year in and about London, beside the rest of England, and all other parts where the same Order might have been propagated.

A design (I thought) so full of Pietie that no man would,— so full of Innocencie that no man could,— so full of Importance and generall concernment that no man durst have opposed.

But the Prince of Darknesse had an hour over the Lord of Life: much more might this find enemies, though to their own hurt.

What discredit had it been for a Professi­on, which lies under common disgrace and contempt, to attain to the Gravitie and Ho­nour of Order and Government?

What burden had it been for a Calling, which requires knowledge, to be made more knowing and full of experience?

What losse had it been to increase the number of the Living, which cannot but be an increase of employment to all sorts of Trades and Professions whatsoever? yea, to the very Grave-maker, had he but patience to suspend his Harvest till the Young grew up to increase and multiply (not untimely but) more and larger Graves? What shall I con­clude? Folly is as certainly wedded to Wickednesse, as Wisdom is to Goodnesse.

They sold their Quiet for Trouble, their Credit for Shame, and their Gain for Losse.

Yet are not some weary of contriving mischief, who (as if the poison of Aspes were under their lips) cease not to defame, slander, and condemn all I have, all I do: not spa­ring [Page]my very thoughts, and future intenti­ons: degrading my Titles, disabling my Pra­ctice, misconstruing all my Christian designs, and limiting all my studies to the bare manu­all operations of Deliveries. And they also scandalized with Vncharitablenesse and Ava­rice.

Neverthelesse, I had patiented my self with silence had the Publick Good gone on: but finding the Common-wealth still wounded through my sides and so much Bloud at stake: I could do no lesse than remove that obstacle, by publishing a free Relation of so much of me as concerns these particulars, or so much of these particulars as may serve to satisfie all that love Truth: without barking at them that bark, or wounding their Names so much as with their own infamous Histories, or mention.

I know to whom Vengeance belongeth, and I have not so learn't Christ as to invade his Prerogative. My duty is to do good for evil, and to enthrone each Member of our Facultie in the true Orb it ought to shine in, were they as willing to accept as I to offer my endeavours. For (alas) it is too grie­vous to think what a Deluge of Bloud lies on their Graves or Consciences since these thirty years that my Father attempted this Charitie, and thirteen years since I, in his ex­ample, revived it. And it were a Querie worth laying to heart; Whether ever these Wars, Plagues, and Troubles will have an [Page]end, till some Compassion be had, and Reme­die allowed against these Vnprofitable un­known Cruelties: But that's above. I come unto my self.

My birth was in May, sixteen hundred and one, in the Precinct of the Black-friers, Lon­don. I boast not the Norman Familie of Tan­kervile, nor any Lordly extraction of England. My rejoycing is to be of the Escapes of Pa­risian Massacres, and of honest Parents, fear­ing God, for which beloved, and well report­ed of by Neighbours.

They gave me education in Schools, Vni­versities and Travels. The vacancy of School­ing was improved to Galenicall and Chymi­call Preparations, and some Chyrurgicall Operations, by the assiduous care of an indul­gent Father, of known fame and successe in all the Parts of Physick, besides the opportu­nities I had from others of my Paternall and Maternall kindred, not lightly esteemed of in the same.

At the Vniversitie I piddled in Chyrurge­ry, amongst my fellow-Pupils of Emmanuel Colledge in Cambridge.

I did Publick Exercises in Heydelberg and Padua: and (ere nineteen sunnes had mea­sured out my Nativitie) received the Docto­rall Robes of that Vniversitie, and wore my Scarlet under that worthie Professour of Ox­ford Doctour Clayton, and the next year un­der the Doctour of the Chair in Cam­bridge.

I confesse, my Degree seemed big unto my self, and the pointings of the finger dyed my Cheeks with the reflection of my Robes, Yet I was led into Practice, which God blest with Gifts of Healing.

Then Fame begot me Envie, and secret E­nemies, which mightily increased when my Father added to me the knowledge of Deli­veries, and Cures of Women. Yet I was ad­mitted into the fellowship of the Colledge of London, and became subordinat unto my Seniors. Thus I grew up to Titles and Pri­viledges.

But Titles give not Learning, nor Learn­ing Experience: therefore if their Lincius Dragon-eyes could have justly pried into the Deficiencie or Errours of my Practice, I had (no doubt) more loudly heard on't. But to have left little place to men of Learning and Experience to vant their Discoveries or Suc­cesse, where I have been gravel'd: and to have been constant to those Remedies which now the Generality and best approved of our Fa­cultie incline to (as by Apothecaries books of thirtie years past, compared with the present might appear) secure me from just taxations, and vindicate me from the Crowd of the Ignorant, where some pernicious tongues of impudence would rank me

I might question them what grosse stupidi­tie they ever observed in me, that being nurs­ed up (as from the cradle) to all the Parts of Physick, and that in Asclepiad-Families I [Page]should be wanting in the common know­ledge of Clysters, Apozemes, Potions, Pills, Juleps, Cordialls and the like, which they are ready (how ignorantly or unjustly soever) to allow to young Apothecaries, and to their very Apprentices. Or what supine neglect, that in twenty seven years I might not have benefited so much by all my Books, Confe­rences, Observations, and Practice, beside my former Studies and Travels, as to be valued with one of seven years study of Physick in the Vniversitie without Practice?

I might admonish them of the indignitie they offer to the Vniversities, and to the Col­ledge of Physicians in London, by doubting my Title: intimating either a Disability in them all to judge, or a Dishonestie in them all, to testifie so partially for Ignorance, and give it place among the Learned.

And for the Limitation of this Title to Deliveries, in regard I obtained the one be­fore I pretended to the other, and that none of the Professours were versed in that way, this might seem to judicious men the most ridiculous detraction of all the rest, and of greatest unlikelyhood. Yet this, by the poli­tick malice of the Vngratefull, and wilfull ignorance of the Envious, hath taken great­est place, even amongst many, who ought to be better acquainted with Academick pro­ceedings. They cunningly allow me a tran­scendency in the particular of Deliveries, that they may the more securely denie me my due [Page]in Physick, as if the one were privitive or de­structive to the other. And, having thus de­nied me the generall, some recoil back, and question even that particular, till they leave me nothing at all. But these are Back-biters, things, that hate the light: yet if any amongst them be of sufficient learning and repute to come in competition, and have an itch to prosecute this Calumnie any further, I refuse not (the same as in former times) to enter the Lists (not so much of learned noyse and scolding, which commonly begins in Words, multiplies to Names, and ends in Blows: be­ing hardly determined by the learned, and which I neither love, nor refuse, as) of reall Cures, and written Consultations, where­in both Learned, and Vnlearned may be Judges.

No doubt but all that know me would wonder much to hear me thus plead my Right, but that they cannot but won­der more that there is such occasion gi­ven.

Meum and Tuum divide the World into Factions, into Atoms: and till the World return to its first simplicitie, or (as in the morning of the Gospel) to a Christian Vtopia, there will be repinings, and Covetousnesse will be the Root of all Evil. This, This is the true Cause that fils their hearts with Ma­lice, and their mouthes with Slanders: that what good soever I have done, or endeavour­ed to do is misconstrued, or forgotten; and the [Page]evil I never did is laid to my charge, though I am not free from evil.

I am no Pharisee, yet I justifie my dealings with Men before God and Man, and plead not guilty of the sacrifice of Conscience to their grand Idol Avarice.

First, My Possessions crie not out against me, they being reduced nigh to their first Principles, of mine and my wife's Portion. Onely a better Portion is added to us, of nine small children.

Secondly, The Poor cannot justly clamour against me, they having as freely enjoyed my Counsels and Labours, both in Medicines and Deliveries, as the Rich; even then when the burthen of all the Midwives in and about London lay onely on my shoulders, what ever the virulency of tongues have blazoned to the contrary; till some more eager of the em­ployment than my self, and more knowing how to make it gainfull (after I had dis­charged my Conscience in my offer to the Publick) intruded into what I willingly re­figned.

An Argument of no small force to prove the discontents I found in that kind of Pra­ctice.

Thirdly, I could not well be guilty of ex­action: 1 For that I seldom bargained be­fore hand, or not above twentie times when exceedingly animated by some fresh injuries and grosse abuses; although I hold not bar­gains unlawfull, so long as the Labourer is [Page]worthy of his hire. 2 They were intrusted with my Operations before they rewarded me with their Purse. 3 I never arrested any for what was due, whether by bargain, promise, or otherwise: although in all abused. 4 I never demanded the full value of the Operation, if equally compared with other matters of price, or other great Operations of Chyrurgery, or mine own chargeable Education, or with any other Examples.

That Operation merits 100^li. as well as other Cures or Operations, according to the value of Lives and Estates. Yet for one who hath paid me 10^li. I have delivered 100 for nothing, as many for little or nothing, and as many for lesse than nothing; such as thought it a point of wisdom to save their Purse and pay me with Lies and Scandals, insufferable Scandals, and so frequent till they caused me abhor the work it self. Yea, my very Cha­ritie hath been often, and is to this day retort­ed as an Argument against my due: as if it were a part of great Injustice to have given away or undervalued my Art to some, and not to do the like to all. Because I considered the Case of the Poor, therefore I ought not to be considered of the Rich.

And who will be rich in matter of pay­ment? Truly, scarce an Alderman's fellow. Perhaps some one Black Swan or Phenix will be liberall, or pay his money without abate­ment, or grudging: but 100 for that one, will either slip out of the way, or pay [Page]half, or a fourth part (if any thing at all) and that repiningly, and sometimes reproch­fully.

This is the fruit of after-games, or prosti­tuting an Art to the Candour of them that know it not: but it must be so no more. To prevent therefore, both discontent on the one side, and dishonestie on the other, I resolve (as others use to do, and as they have hither­to falsly reported of me) to afford my Labours to none but such as trust me with their mo­ney before I trust them with my Art, which I shall afford at 10^li. to any that are reputed worth 1000^li. and in lesser proportion to such as shall bring with them the testimonie of their Minister, and Neighbours of their meaner condition: and if the Certificat rank them amongst the Poor I shall as freely as ever give them assistance. But if any (except Kindred, Friends, Patients, or Ministers) ad­dresse themselves unto me without the former conditions, let them not think it strange if I turn my former affabilities into future deny­als, and that I lay my self lesse open to affronts in that kind than formerly.

The Draper is not bound to find Cloth for all the naked, because he hath enough in his shop, nor yet to afford it at the Buyers price. The Lawyer is not obliged to spend his voice and spirits for all the Injured in Forma Pauperis, because he pleads well, and shall be heard. Acts of Charitie are more due from Kindred than from Strangers. [Page]When a Husband of sufficient means shall not think his Wife nor Child's life worth 10^li. I am not bound to bestow that on them which is of more value. I could instance ma­ny such kind Husbands, and of late, one who valued his word at above 500^li. but the dan­ger of his Wife not above 5^li. and that in question of cavelling, if need had required it. In summe, I am wholly tired out with the injuries, vexations, and losses of the busi­nesse.

I have served the Common-wealth now twenty seven years, toyling both early and late, not without the frequent hazard of my Life. I have spent my Youth and Indu­strey for Food and Raiment, never receiving any Publick Encouragement, or Gratuity, but to be valued beyond my Condition or Demerit in Taxes. I have served these many years the King and Queen by speciall Com­mands, and in some especiall services, receiving onely one Reward and a Diamant-Ring from her Majestie, but not any stipend at all from Either. And if the same Diligence and Industrie had been imployed with the same Stock either in Trade, Merchandize, or the Laws: or in Negotiations for the Court or State, I cannot think so meanly of Gods en­dowments and blessings, as not to have culmi­nated with the best of my Equals. But enough of boasting, if yet the Common-wealth may receive the benefit intended: for which I thus argue.

First, If my Wayes and Titles, are justifiable▪ why may not the State as well resent a Pro­position of Publick Good from me as from another? And if from me, then this is one Proposition I do yet recommend; That some Order may be settled by the State for the Instruction and Civil Government of Mid­wives.

Secondly, Though my Wayes and Deal­ings were not justifiable, yet why may not so much good as I am able to do herein be accepted, and the evil that is found in me be restrained or punished?

Thirdly, Though I were the worst of men, so as not worthy to be named, yet why are not some more worthy Persons employ­ed in this Proposition, or it examined whe­ther it tend to good or no, and so much as is good be reteined, the rest waved and condemned?

Doth the Argument sound well, that be­cause I am said to be evil, therefore the Common-wealth must want a Benefit of no relation at all to that evil? because I am pretended to be Ignorant, or Covetous, or both, therefore some ignorant Women, whom either extream Povertie hath necessita­ted, or Hard-heartednesse presumed, or the Game of Venus intruded into the calling of Midwifry (to have the issues of Life and Death of two or three at one time in their hands, beside the consequence of Health and Strength of the whole Nation) should nei­ther [Page]be sufficiently instructed in doing Good, nor restrained from doing Evil?

Shall want of President be here objected? May such, as will, nor be Wise, nor religious but by President, ever want President to be either? Yet this hath President in some For­reign examples.

The Objection infers thus much, Because there was never any Order for instructing, and governing of Midwives, therefore there never must be. Because multitudes have pe­rished, therefore they still must perish. Be­cause our Fore-fathers have provided no re­medie, nor knew any, therefore we must pro­vide none, though we know it. If all our Fore-fathers had subscribed to this Argu­ment, there had never been beginning of those many conveniencies we now enjoy, and we had been left to the Worlds first ignorance and nakednesse. And it follows also, That be­cause our Fore-fathers adored Idols and Devils, therefore we must do the like.

It may be when Bishops are restored again, their Ordinaries will come in to plead their care.

Of what? Truly that none shall do good without their leave.

That none shall have leave, but such as will take their Oath and pay Money.

That taking this Oath and paying their Money with the testimonie of two or three Gossips, any may have leave to be as ignorant, if not as cruel as themselves, and that none [Page]shall have the Priviledge to be so certainly forsworn as these who swear impossibilities: but of Instruction or Order amongst the Midwives, not one word.

O that Christians and well-minded Peo­ple would lay these premisses to heart. If this Voice in Rhama, If this Crie of Women and Children, be so: loud and lamentable, how ought every one to play the good Samaritane? how ought every man to play the wise Man to consider his own interest, lest his own health be at stake in it? And though it were a figment, yet ought it not still crie without a hearing.

I call not particularly upon Magistrats and Ministers, they commonly are wise, and know best what use to make of such intimati­ons, and how far they are engaged in Consci­ence to promote it, and by what wayes. And for my self, I suppose I need not appear any further in it. I and my Familie are out of Gunne-shot, of the forementioned dan­gers. I have formerly cast pearls before Swine, and found the issue.

I now have unfolded my Talent from the Napkin. I have washed my hands, I have delivered my soul.

The Mighty God of Compassions blesse this Publick Information to his Glory. Amen.