ANd have at thy Coat old Woman, (or young,) whose knowledge is Simples, Practise the misapplying of them, Charity, Manslaughter, Creed, a Receipt-Book, and Library an Herball. Since you will be learning Propria quae Maribus, Arts difficult enough for Men, still nibling at forbidden knowledge, pray be not so an­gry at the reading of these Truths, (or if you be, it matters not,) as justly I was, at the writing hereof. And first let me tell you, I do not so much wonder you retaine your Grandmother Eves Quality, (with this difference) she kil'd us all at one blow, and you kill us one by one, (as our ex­cellent Poet said in another Case,) as that [Page 46] there are any, (nay so many,) that will Ju­gulum dare, be killed by the hands of a Wo­man. How easily might I here digresse in Satyre against Mountebanck-making Pa­tients: from whose folly, Fooles set up for Employment in a Profession that re­quireth as sufficient abilities, as any the fools Beard teacheth the young Barber his Trade. Were there not foolish Men, there would be no Cunning Women: but I returne to the enquiry of the two things believed in you, Mrs▪ D. your skill, and your Good will; which when proved to be no more in these [hae Galeni] Heteroclite Physitians, (nam genus variant, for they change the Gen­der) than there is Frankincense in a close-stooles Contents, we shall I hope be as sick of these shee Docters as of their Phy­sick, (and many Sextans know that is sick­nesse to the purpose,) the Physitian, and Physick being both simples, compounding the Destruction of the Credulous Patient.

First for their skill, if it were Catech [...]sed in any part of that requisite knowledge, which distinguisheth the Physician from the Mountebanck, (viz. the Diagnostick and disease-discovering Part,) all its Answers will be, it is a Surfet, a Cold▪ an Ague, A Feaver, A Consumption, and (neither of [Page 47] which they know any thing b [...]t the Nick­names) in neither can they pronounce any more, than that Waterologer in Dr. Harts Anatomy of Ʋrines, that sent his Pa­tient word he was sick of a blinde Ague. for to these know-nothings, all Diseases are occult, (it were to be wisht their Ideas, and Discriptions▪ were undisputable among the Sophies themselves in Physick,) Their generall information from their ignorant Latines concerning particular diseases, what is it? but Hee or Shee is taken (for sooth) for all the World as my Neighbour such a one was, to whom you did good quick [...]y; but the water will shew you more, (though the two maine things it can shew, is, that Waterologers are Knaves, and such Pati­ents Fooles, that take the Ʋrinall for an Oracle.) Well, this Meretrix the water my shee Doctor, (sometimes no better,) takes to Confession, which after many shaking fits, to her skillfull eyes confesseth a Di­stemper in the Bloud, and it may be, it shall be called an Ague, and that is enough: no matter what Ague; call it any Thing but a Feaver, (for should you say an A­gue were a Feaver [...] ▪ the Doctresse would have a shaking fit of Laughter at you pre­sently, though as many of your Books do [Page 48] say so, as shee hath Glasses or Gally Pots.) Well, the Seate of this Ague, and the Cause, shee neither knoweth, nor careth to know. Shee and her Medecine regard them alike, their Remedies they apply, (as the Athe­nians dedicated that Altar, (Paul met with,) to the unknowne God,) to an un­knowne Disease; and thereby prove them­selves as skilfull, as those were Religious. They are not much unlike blinde Fencers, (indeed they kill surer) that should be fa­med for skill for casuall hits, which doubt­lesse they would not among Reasonable Men. What mad work it is to deale with unknowne Diseases, let any Judge, whose experience tells them, that it is hard enough to graple with those that are best knowne, (either in their owne nature, or in their particular subjects.) Such Repairers of our ruined Tenements, our Bodies, work like Babels workmen; that when a Trowel was call'd for, they brought a Brick: so these mistake the call of the Symptomes for the Cal of the Disease. When they should mind the latter, they regard the former, prin­cipally or only: and when Nature calleth for Sweats, (which by endeavours of it oft she showeth, oh give him Cooling Juleps, Cordialls are too hot; with such like non­sense [Page 49] do they Cure the Disease, but it is by killing the Patient. If Purge they think on, how preposterous are they? tell not them of Observations, and cautions for the be­ginning, Increase; State, or Declination of a Feaver: if they consult with any rules, it shall be an Almanacks, if the Moone say Purge, or Bleed, the signes of the Infirmi­ty and its Progresse shall not guide them so much as the Signes in the Zodiack, and that Antick before Al [...]anacks, that begin­neth, Aries Head and Face, &c. which they have by Heart, or else they would give us leave to count them ignorant in deed, If they want sleep, through tran­slation of the Peccant Humour to the Head; (without any Revulsion, derivation, or diversion, &c.) their Poppy water, and Syrupe of Poppy, (that edged Tool in the hands of such Doctor Wise-akers) it may be shall come into Play, by which many times the matter is more fixed to the encrease of their Patients Ravings, or sleep is pro­cured, which only the last Trumpet can wake; to say truth, a goodly Nap! And for the Criticall motions of Nature, how ad­venturously do they check them hand over head? with their Cooling slopps, their Sy­rup of Limons, Sorrell, &c. Things usefull [Page 50] in their orderly administration) But be­cause the word Criticall is Conjuring to our cunning Women, I may explaine it by throwes of a Woman in Travell, which the Criticall Agony of Nature in acute Diseases doth somewhat resemble; and let them judge whether they would take her for a skilfull Mid-wife should lay her Wo­man to sleep, or give her things to check her Throwes, because they were painfull. Such Physitians are our shee Doctors, that some times preposterously administer Coolers in Feavers. It were endlesse and bootlesse to Reason them out of their Crosse-grained Methods, to whom Sense is a Riddle, and Reason, Paradox. Only this must necessa­rily follow, Hit or misse, must be the on­ly Dance of these Shee Practitioners, and suspicious the successe, where blind is their administration of Remedies; because to an unknowne Disease, and especially (which is another grand miscarriage) where one Remedy shall serve not only the severall Times of the same Distemper, but severall Diseases, and distempers, scarce agreeing in appearance, how ever differing in Cau­ses, and Subjects wherein they are; Sexe Age, Constitution, &c. maketh no matter with them; Their Receipt-Book is as uni­versally [Page 51] indifferent, as A Church-Booke; with this difference, in the one you may read Peoples beginnings; but in the other their Endings are virtually contain'd, as effects in their Causes. If Diascordium faile them, have at Mithridate, if that faile them, then Enter my Lady Kents Powder; If that faile, toll the Bell; these must be given to all sorts, at any time, for any di­stemper, with this Apology, they are safe, they can do no hurt, if they do no good; (A Character I could wish true of either, the Physitian or Physick) although appa­rent Mischiefe is done in letting slip the Opportunities of more proper courses, (by Evacuations, or proper Antidotes,) which are thus spent in doing often contrary, seldome good, and most commonly, no­thing; by their delayes dallying with vio­lent Diseases, whose Assaults are Batteries and stormings, that admit not of Parlies. In more milde Diseases that have more Deliberation (than these Physitians,) their course doth as litle regard Indications, or Instructions from the Disease, Causes, Patient, or Symptomes.

What worke will they make with a Sore eye? proceed it from hot or cold Cause, they have an Eye water, and that in the [Page 52] singular number, that shall make them (like the deceitfull promises for Bats bloud) see as well by night as Day, till the Patient can see nothing, but that his Phy­sitian was a Foole. To conclude, this One­nesse of a Remedy (to speake in the Lan­guage of as arrant Ignoramuses as them­selves) causeth singular Mischiefe in mens Bodies, while like the Asse or Mule in the Embleme, they strive to lighten Nature of her Burden all one way, be her burden Salt or Wooll.

The Emblem is Camerarius his, in his se­cond Century Embl. 74. out of Plutarchs sol [...]rtia Animal. Tom. 3. p. 67. The Mule la­den with Salt, accidentally touching the water with his Burden, was presently eased of it, the Salt melting away, making his observations (like these Shee Empyricks,) thought to do so, when laden with Wooll; but to his heavinesse found it otherwise, the wet encreasing the weight of his Load, and after would suffer no Burthen to touch the water: Whether the Asses fol­ly, or these Empyricks skill, be the Emblem of the other, is hard to say. The Folly of that Asse was by one experiment corre­cted, but the folly of these is daily repeat­ed, notwithstanding the Knells of the Dead [Page 53] and Reasons of the Living, clamour their Conviction, and their pertinacious Igno­rance: Malè cadentia iterum tentare libet: (to use Senecas Phrase) will put again to Sea after many Shipwracks.

I could wish they would therefore at Length learne the Distick annexed to the Emblem in Camerarius.

Well, in the discerning part▪ and pre­scribing, their skill hath been a litle enqui­red too (for an exact survey would swell into a Volume too vaste.) Would you [...] what's their care for Diet, (on which [...] ­ pocrates hath bestowed so many Aph [...] mes,) they either think not of it, [...] their one Aphorisme for all: [...] what his Stomack servath him [...] [...] ­lessenesse that bringeth Death [...] to some, as the carelesnesse of the first [...] ­man [Page 54] in her Diet, did to us all; it was at first the sinne, and now it is part of the punishment, for it increaseth the Sicknesse, and beckens Death to mend his Pace: but I hasten mine, to examine the second Ar­ticle of Peoples Creed concerning our Pet­ticoat Practitioners, that is their Good will. It is generally believed they do use their little or no skill in meere Charity, and for the good of such as will not, or cannot, go to these Chargeable Doctors, and Apothe­caries. Whereas on stricter Scrutiny, this Benevolent Practise will appeare to be be­gun in vain glory, and to end in injurious­nesse, and that to more than the Patient.

1. How discernable is it, to be an Itch to be Counted somebody? how amply do they think themselves rewarded, to have it said, such a good Woman, Gentlewoman, or Lady, gave mee that did mee good when it had cost mee, I will not say what on Doctors, and Apothecaries, what it costeth their Hus­bands in a yeare, in Glasses, Stills, Herbes, Coales, &c. to (cure I cannot say, but) cherish this Itch, their Purses can best an­swer: but no means can claw it off, while Pride sticketh to them as close as their skinnes. Were it meerely to do good, on that Principle they might set themselves on [Page 55] more proper works, as making Shirts and Smocks for the Poore, and such like Mana­gery of their Needle or Wheele, (Employ­ments commendably within their owne Sphear) for the good of the needy. I much doubt they, (that will send sometimes of their Syrup and Waters,) will scarce afford the Electuary of Beefe, or the Cordiall Ju­lep of a messe of Broth to the empty Belly. I could allow them the cure of the Collick, and Winde, (comming from emptinesse,) in the almost-starved Guts of the Poore. Nay if a Begger would perhaps beg some­thing for the Ach of his Teeth he shall have it, but nothing to set them a going. The fame of Curing them is greater, then of Comforting them, with Food, and that is the very principle of their Charity, of these liberall Shee-Doctors.

The Physick of Almes I allow them, but am out of charity with their Almes of Physick (by their owne hands:) with the former they may feed Christians, but with the latter they too often with Chri­stians feed the Wormes: Or if they would be charitable in this way, let them pay for the Physick of the poor, the noblest way of giving Physick, and will have its Fee from Heaven. Thus a Founder of an Hos­pitall [Page 56] giveth more Physick then any Physi­tian in the World. Thus doth Queene Elizabeth to this houre give Physick in Saint Thomas Hospitall: in this way I wish the number of Shee or Hee Physitians in­creased: But let these other kind of Plen­tymongers (that wanton away their own or Husbands Moneys) know God hath made them Semsters and Cookes of the poore, but not Physitians or Apotheca­ries: the neglect of the former, not cloa­thing or feeding them, or the not visiting the poor when sick (yet that but as we visit those in Prison) they may one day heare of.

But I dare warrant that Sexe for ever being upbraided for two things; and those are, for not Preaching, and not prescribing (or Administring, but by directions of Physicke) no more then for not professing all Trades that may supply the necessities of the poore, with a cast of their office, for not be­ing their Brewers, Bakers, Dr [...]pers, &c. which are scorned as base and me­chanick. But O how it sounds, to be called Mistresse Doctor, a knowing Wo­man, [Page 57] a good Body, &c. Tickle them with such words, and theyle be at more charge on you in Syrups, Conserves, Waters, Powders, &c. then all the rest of their charity stretcheth to, towards the poore, in halfe a yeare Charity in its most ju­stifiable dispensations, is too subject to have a smatch of ostentation; but in this way it is notoriously ranck, there wants nothing but setting upp their Bills.

There is a vertuous, knowing, well-dis­posed Lady, Gentlewoman, or the like, that by Gods blessing can cure all Disea­ses, from Aries, head and face, to Pisces, the Feet, with a Water and a Powder, shall cost them nothing, but their mentioning of her at Gossipings, Funeralls, at Church be­fore Sermons, and the like opportunities of tattle: so that this famous Water or Powder (let it cost their Husbands what it will) must purchase them oyle of Talke (for which some Women out-do the ra­rest Chymist) to lay, not so much on their Faces, as Fame: If this be not sounding lowder, then Trumpets after their Medi­cinall Almes, (I am much mistaken, al­though [Page 58] though not before; and that is but vaine­glorious younger Brother: that Cha­rity hath its Reward, that hath Boa­sting for her Usher, or waiting Woman. Well, we see what setteth our Shee Doctor and Apothecary a work, and who will pay the Bill may easily be conjectured, especial­ly if we look on the Danger it endeth in, to the Patient, and Injury to other Pro­fessions, Sequestred by God, (and in that Sequestration confirmed by Policy,) for the good of Mankind, in continuing or re­storing Health by that Mystery of Physick. 1 To the Patient their Purges and Vomits, how oft do they send the Soule out sooner than Disease: if the Seller be conscionable, (which is oft the desire of these simple Chapwomen,) the two pennyworth of Stybium, or of Jalap putteth the Patient into so sickly, if not dangerous, a Pickle, hee scarce will be reconciled to Conscio­nable dealings againe; Commend him to hard weight and Measure, or at least cer­taine, in Physick: which our shee Empy­rick is much to seek in. As much as will lie on a shilling, halfe Crowne, or the like con­fused Rules they go by; and that with as little care, as if they were giving Carraway Comfits. Nay if they do keep to Book-Re­ceipts, [Page 59] how apt are they to mistake, as Hee in Valerio la [...] for [...] (in words at length) A dramme for a Scruple of Hellebore: a Mistake of sad consequence, saith my Au­thor, it had been, had not I been call'd for: and thence concludeth, Operari ex Libris absque cognitione & solerti Ingenio pericu­losum est, without exquisite knowledge to work out of Bookes is most dangerous. How many scapes in the Printing of Books, which none but the skilfull in the Nature of Medicines, in Re Medica; (as they terme it) can correct? I will instance in the Wo­mans Book, the expert Midwife, where there is an Ounce (which is eight times as much) for a Dramme, (in probability meant by the Author;) and that in the Latine; no mervaile therefore if so in the Translation: it is in the Latine; (Ruffus in his owne Language) page 21. (in mine.) R. Tro­chiscorum de Myrrha [...] croci [...] &c. of Tro­chisces of Myrrhe an Ounce, Saffron a dram, &c. for one Draught.

Then for their mistake of Remedies themselves as well as directions, I will use no other Argument than [a minori ad Ma­jus] from the lesse to the greater. It is very unlikely they should know Plants, [Page 60] &c. When they whose Profession it is (and skill it should bee,) the Apothecaries themselves, both take, and receive (from Herbe-women.) Quid pro Quo, one thing for another, many, many Times. The inference of the danger to the Patient that may follow those mistakes, is so plain, I need spend no more paines, or time on it: onely it will conclude thus much, that did the Country keep its Bills of Mor­tality, as the City doth, wee might in both of them justle in Shee-Physitians among the S. S. for a Disease, as surely killing as Surfet, Stone, &c. or any other in the Bill. Behold, a Charity, not so much to the Patient, a unemployed Sextons, or Curates, that (like Lopez,) lye sick of a thin Stipend, and an everlasting Parish. Such a Physitian in a Parish (any thing big) and the Bels shall scarce lye still. Land-Lords of Copy-holds (by lives) would feele the sweetnesse of their Neighbour-hood too. Beleive me they would be of no small use to purge a Common-wealth, without the expence of Hemp. Sicken a Malefactor with conviction, and mittimus him to the practise of a Shee Doctor, and you heare no more of him, he troubleth the Com­mon-wealth no more: and all upon their [Page 61] owne charitable Account and charge. It were not amisse if they had a Colledge, shall I say, or Hall, (help me Invention!) no, Shambles erected for this Sister-hood of Physitians, whither any unequally Yoa­ked might repaire for Redresse: The ill Wived, or ill Husbanded Wretches might here be comforted; or indeed any (to whom life it selfe is as bad as either of the former) might change, even a World, if weary of this: and were not this a chari­ty? but to sum the danger of it without an Irony. I am confident a practising Rib shall kill more then the law-bone of an Asse; and a Quacking Dalilah, than a va­liant Sampson.

IN nothing more doth that many-hea­ded (but slender-witted) judge, the Vulgar, betray their weaknesse of Judgment, than in their choice liking, or Admiration of their Divines, and Physi­tians. For their Divine commonly, let his Doctrine be new, and his Chin not old; and he is compleatly qualified. But would you know their Physitian? (On whose skill though they venture no wagers on it, they will their lives) Them they will trust with those they would scarce trust for an An­gell. And would you know the Attracti­ons that are in him? Why,

1. He is a Native with an Outlandish Name; A Renegado from some Trade, or Profession, hee could not fadge with: By [Page 63] whose Dulnesse, no Mystery, but scorned to be Master'd: and banckrupt of all waies to live, He resolves to kill; but his Va­lour would not endure the way of killing Folke against their wills, but setteth on a slier way of feeding Himselfe, (and the wormes too,) with bold, (because Law­lesse) and ignorant Adventures in Physick, in which, (after a Prentiship to the Plague, or some Disease, so Epidemicall, that his Miscarriages cannot be heard, for the Din of Knells) Opinion, and the commenda­tions of poore inconsiderable People, (no more able to judge of worth, than to sa­tisfie it;) maketh Him Free: (for I cannot afford him, the Title Graduates him, hee doth handle a Liberall Art, (or Science) so Mechanically. And now Hee being to work too fast for the Grave-maker, or will by that Time he is furnished with necessa­ryes for such Practice, his Tooles and Im­pudence. As for his Tooles, They are Books in the Mother Tongue. 1. Some Obsolet Anatomy, of whom we may say as Cardan of the Arabians skill in Anato­my in Praefat. Meth. Med. Mombro­rum Hominis nec Formu [...], nec Situm▪ nec Numerum savum dereliquerunt.

Out of which he learneth to miscall the [Page 64] parts of the Body, but in hard words (and those mistaken,) that sound to the wonder and cheating of much people: and believe it, this is none of the Peoples ordinary Phy­sitians, for in many it matters not if they can read or write any thing but boasting Bills; wherein be sure S. begins Chirurge­ry, and F. Physick: or at most if his Eng­lish Library can furnish him with but the confused Notions of some diseases, and he can but discourse them to fit all Waters: Their Patient is ready to admire and cry, right Sir, you have hit, (as it is hard but he may in reckoning the Symptoms, or pains that usually accompany distempers ming­led, be they acute, or Chronicall) and Hee must be the only Man can cure Them. Is not this the usuall Practise of Patients, to go from one Doctor to another, (in places that afford them choice) and to like none for sufficient, but him that by Chance, or undiscerned cunning in Questions, &c. hit upon any part of their Distemper. For, light on one, and most commonly, they will tell you the rest; though (poore simple soules) all they can tell, (which seldome but is more than the water) or their Do­ctor, (even when they choose wisely) is oft like enough to give the Disease its right [Page 65] Name. None passeth for able to cure, that smelleth not the disease (for so he may as soon, as see some) in the Ʋrine, of which those That passe for most skilfull, are on impartial Scrutiny, either Cheats, or Fools. For they that know most in Theory, or Practise of that boundlesse Orbe of Phy­sick, know these brackish waters of Ʋ ­rine, convey to none, or few faithfull Dis­coveries, and therefore generally care as little for the Fame, as they trust in the certainety of this Waterology: the pro­nouncing upon it alone being as uncertain and coniecturall, as Praescription would be dangerous: That if the Waterologer take his degree in a Congregation of sober and rationall Physitians, the Title of it will be this in Summe, A dangerous Foole; and his habit we wil borrow out of thatDoctor Harts Ar­raignment of Urines, c. 2 p 96. p. 86. Jew­ish Apothecaries Shop Langius speaketh of in his Epistles. He had the picture of a foole at the entrance (doing as wise men do) laughing on an Urinall in his hand; and the Apothecary being asked by a Phy­sitian (then there with laughing) what it meant, he answered he had heard from his Father, and Grand-father, Physitians both; that such Physitians as would un­dertake to know and pronounce concern­ing [Page 66] Diseases, from the deceitfull informa­tions of Urine, were fools, in derision of whom he had made this Image his sign. So free and ingenuous confession of the Truth in this kind one should seldome heare a­mong Christians, saith Forestus on this Story, but that the simpler sort of Christi­ans may be converted to this jewish faith, (as wholsome for their bodies almost) as in spiritualls their faith would bee de­structive of their Soules.) I shall insist somewhat on the Cheat of Waterologie, (a word though new, yet easily to be un­derstood, thanks to another Cheat that rhimeth to it) and therefore I shall use it still, to signifie this divining by Urines.) Latine it we cannot better then Forestus, nor bring a Sentence more apt to our pur­pose. Lib. 3. c. 2. [Plebei totam Medici­nam in Stultiloquio Ʋrinae ponunt.] The common People place all Physick in foo­lish discourse on Urines.

Now it will bee no hard task to prove it a Cheat, and a dangerous one; for con­sider but the uncertainty of its best, and unsufficiency of the most Instructions, this Urinall Oracle is consulted for: and com­pare them with the wonders Waterologers from thence deliver to the credulous peo­ple, [Page 67] and we shall see on what a rotten and unsound Principle the people ground their Judgments of an able Physitian; viz. this Ratio formalis, this formality and essence of so able a man (as they take it to be) to be able to afford twelve penny-worth of lies from an Urinall, to tell them by it a­ny thing they can ask. View but what it can tell, and what they do tell by it, and believe it, and you will (good people) the lesse believe them.

First it confesseth its insufficiency of In­formation, even in Feavers themselves; if you will heare its confession in Authori­ties, or examples, (more prevalent than Reasons, with such I would undeceive) In the Mouth of Forestus, it confesseth, that a burning Feaver it could not disco­ver in a Patient at the Hague (saith my Au­thor) when I lookt on his Water it was thin, white, and cleer like Well-water, in­somuch as I could never have guest a burn­ing Feaver; till I came into the Room, touched his Pulse, and viewed his face. I then told them, not onely he had a violent Feaver, but that very Day being the se­venth, and Criticall, Hee would fall into a Dilirium, or Raving, and the next day dye so, which came to passe. Well, [Page 68] We see we cannot tell by the water whe­ther the house be on fire, it can as little tell whether there be a red Crosse on it; I mean whether it be a malignant Feaver, or the Plague it self, or no. Forestus his words shall maintain this seeming Paradox (to such as think a skilfull Waterologer might as wel see before, in the Urinall (as after we do in Deaths Diurnall (the Bill of Mortali­ty) how many would dye of the Plague) 8 lib. 1. c. 4. Saep [...] in Peste Delphica ex­pertus sum, quod cum Ʋrinae optimae specta­rentur, ita ut vix Febrem indicarent, prae­ter spem tunc maximé morerentur. I have often found in the famous Pestilence at Delph, when the Urines were most lauda­ble, the Patients condition was most deplo­rable. For Authorities many could bee heaped up▪ of learned Physitians putting least confidence in this Intelligencer, al­though in Feavers. But instar Omnium, take one quoted by an English Physitian three hundred years since. I take (saith he) God and all the Saints in Heaven to witnesse, that (neither by skill, or Art, nor yet by use and long Experience in Practise) I could ever attaine to any knowledge by the Urine, either in Con­ception, Quartans, falling Sicknesse, &c. [Page 69] Now if it faile in Feavers, the guests (though unwelcome) of the Veines and Arteries, those Channels, of the perpetuall Tide, and Circulation; sure for Diseases out of those vessels, as Tooth-ach, Gout, Scab, &c. it may as well tell us the Colour of the Patients Cloaths, as their Infirmi­ties, alone and single without any other information. Let Forestus speak (for the whole Jury against the certainty of this O­racle) and he affirmeth totidem verbis. [fallit in Hydrope, Morbis Pectoralibus, lib. 1. c. 4.] it is deceitful, saith he, in the Drop­sie, Diseases of the Brest, Vomitings, Ul­cers of the Throat, Fluxes of blood, &c. Which Author, if lookt in▪ will more at large weaken the credit of Urine in its In­formation concerning Diseases. But now let us examine Her a little more privately, whether she can tell us any thing of Con­ception, and womens being with Child: this people hope these peevish Scollardicall Doctors (that will not let people beleive Lies quietly) will grant Them, if A child may not be seen in the Urinall, then indeed the water can tell little, they will confesse: But me-thinks I heare water complaining, as once the Moon did to Jupiter. Lucian wittily telleth us the Story, how the Moon [Page 70] made her complaints to Jupiter, that the Philosophers laid many things to her charg [...] she was not guilty of; no grand Altera­tion here below, but (strait forsooth) she must be made Author of it: that eb­bing and flowing of the Sea, the various weather, motion of humours in mens bo­dies, &c. with such like Imputations: she therefore desired Reparations of her Cre­dit; and so may this Prophetesse Urine; whereas shee is slandered with being ac­quainted with the Actions of the Womb; She ingenuously confesseth she cannot tru­ly inform the Sex of the Body it is made by: Shee knoweth neither Propria quae maribus, nor [Faemineo Generi] that there is any water can shew the Breeches, or Pet­ticoat; for which take Doctor Harts Au­thority and Reason in the first Book, cap. 5. Of the Anatomy of Urines. The Rea­son commonly alledged for the judgment of the Sex by the Urine, is, because Men are of hotter Constitution commonly, & therefore their Urines are of higher Co­lour, and because the Contents in womens Urine are more than mens, by reason of their sedentary life: though this must be understood Caeteris paribus, that is, A man of good and laudable constitution, using [Page 71] Dyet answerable, both in quantity, and quality, and active: and a woman of a colder Complexion, of moderate Dyet, la­zy life, and avoiding hot Dyet? but other­wise how weake a Conjecture is to bee made from the Urine, dayly Experience will shew, many womens Waters being higher coloured than mens. Will not heat of the Liver, or Kidneys raise the colour? and Obstructions lessen Contents? Where is then our Judgment of the Sex? Bring the Water of such a one as Plautus his woman, that he saith, A Vintage would not suffice, and could out drink Rain-bowes, in his own Phrase, whose Vade mecum is an Aqua vitae Bottle; or a Widdowes that bewaileth her former Husband, over a Pot of good Ale; and cryeth, as this is my com­fort, he was as good a man, (Peace be with him) as ever lay by woman! Bring this womans Water, and the water of a man vertuously, or miserably abstemious, that is either temperate, or penurious, and our Pisse-Prophet may easily bee deceived. And if the Sex cannot be discerned, let these Waterologers have a care, least on mistake they should pronounce A Com­mon-councel man with Child, or a Constable sick of the Mother: But if they will shew [Page 72] Skill, let one try them with Anniseed Rob­ins water. Well, if the Sex cannot, much lesse can Conception be discerned, though it be part of the peoples Creed, it may. A certain Practicall Professor of Pisa in Ita­ly (saith Scribonius, and a grave ancient Physitian) was wont to say that such as trusted to this Prediction, in this case of Conception, were most of all deceived; and he never in his life time observed any such Urines in women with Child, as Avi­c [...]n describeth: and that more-over he had observed such contents in mens Urines. Of the same Opinion is Rondeletius, Mer­curialis, Savanorola, Authors that have writ on purpose on Urines, and say as much as Reason can; For what is to bee seen by the Urine, in which Number Roga­nus (not the least) saith thus, Lib. de cau­sis Ʋrinar [...]m, c. 15. Such is the blockish­nesse of some Physitians, as to be perswad­ed, women with Child make different Wa­ters from them that are not; whereas the maine difference is, that their Urines are more crude, than their own at another time, or others in Health: Heare in com­mon, that it is like those that are troubled with Crudities: So that a Water of one with the green-sicknesse, or with Child, [Page 73] may bee like; thus far Roganus, Heare this good Women, that think your Chamber­pots contain more knowledge than your selves, or than some of you would the world should know. I conclude these Au­thorities with the Example of Emericus, Doctor in Physick, and of the Chaire at Vienna (mentioned by Doctor Hart, lib. c. 4. in his Anatomy of Urines, out of Cor­narius) who found this beliefe of the peo­ple had tainted even a learned man, and his friend Rithamarus: who sending, or having his wives Water to a Physitian, that told him peremptorily his wife was with Child, he lessend his Esteem of this Emericus, because he thought no such mat­ter, and was confident of it, till after pre­paration of Nurses, and other Necessaries, she dying, and on much perswasion dis­sected (at which Emericus was present) but found big with nothing but disappoin­ment of her Husbands preparations, and conviction of his Errours, which he inge­nuously confessed then to this Doctor E­mericus.

Doctor Hart mentioneth another Gen­tlewomans Water (not far from North­hampton) that was brought him, and was like a healthfull young mans; but find­ing [Page 74] by circumstances it was a womans, (not by the Water, he confesseth) he vo­teth her with Child, and got Credit by it, as it proved; but acknowledgeth it due more to chance than his skill, or any ap­pearance in the Water. Innumerable were Instances of this Nature, but such is the sottishnesse of the common people, they will not stand out from beleiving a blind Waterologer (As I finde in Forestus (de falso Ʋrinar. Judic: Lib. 2. c. 5. out of Eu­ritius Cordus) Of a blind Jew richly ar­rayed sitting in his Chaire, and giving pe­remptory Oracles on the Waters brought him (his Maid sitting by him, and sug­gesting divers things to him she got from the Patient) to the wonder of many Fools. And if you will beleive the most of able Physitians in this matter, you will confesse this blind Jew might see as much as any can see in it; witho [...]t other Informations, for take it in its best information, and it signi­fieth nothing alone, without other signs, in regard (and let that Reason serve for all) one, and the same Water in Colour, Contents, and Substance, may signifie divers things. In a kind of Neutrality of health, the Urine may be thin, pale, crude, and then can signifie nothing but some er­roneous [Page 75] Digestions: the same water may be made in a Feaver, when Natures Lamp is come almost to the Snuff; and Galen saith, such a one he never knew recover.

Well, you have in some measure heard what the Ingenious can see in the Water; compare them now with the invisible ap­pearances (as I may term them) that these Empiricks (Male, or Female) make the people beleive they can discern; and I leave it to you, to judge where the Cheat lyeth: Take Forestus his own Character of them, Lib. 2. c. 3. What dare not these juggling Knaves bable in presence of the ignorant and unlearned people? If in giving their judgments, forsooth, they have not hit the naile on the head, then strait they have re­course to their lying Delusions of the sim­ple Patient; pretending to see such things, as are in themselves contradictions to sup­pose: but because the Patient cannot con­fute, are by him beleived; sometimes he telleth him the Stomack is fallen out of the place, and they will make no doubt to re­store it again. Sometimes they tell them, (and all by the Water) they have little wheales grown on the Liver, or stones in it as big as Reanes; or that it is wasted with venery, or drinking, or that the Brain [Page 76] is fallen close together, or that the Heart hath strange wheels, or bladders in it,

Laugh not but beleive, good people, if you will take this for Poetry, not History, not for things done, but feigned. Take Forestus his Testimony, lib. 2. c. 3. A maid (saith he) bringing her Mistresses Water after some questions, told me her Mistresse had had a Physitian, who told her that her Liver wasted to the bignesse of a Bean, but by his means it was growing a­gain. But above others, a woman Physi­tian (as the Fools tearm them) went far­thest, perswading a Gentleman that his Liver was wasted (with his being an ill one, as to Wenching) and promised him to make him a new one; But right, or wrong, she got eighty Florins of him; whe­ther the Ignorance or Impudence of the Sons and Daughters of the Father of Lies, be most, is hard to say; and whether mad­nesse, or folly give the greater tincture, to the Credulity of these simple Patients, the Representative of the People, under which number we shall finde no small Fools, that in this matter of health, and life (not worth being wise for) are as simple as the simplest: do but heare what people have [Page 77] been perswaded to, and you will confesse, the Credulity of the people out-runneth the impudent Lying of these water Ora­cles. When I was a Practitioner in Alc­mare in Holland (saith my Author) be­ing sent for to a Gentleman, there were some waters brought to me, among o­thers, one by a woman, white, thin, trans­parent without Residence (all imperfect­ly) importing a Dropsie, demanding whe­ther she had been long so, she told meyes, and she had been with a very famous Phy­sitian (as they called him.) This Rascal had told the poor woman, that she had a Tree growing in her belly (and had our Daphne had as strong an Imagination, and active, as she had beliefe, she had almost rooted in his Presence, and confirmed his words by Ovids Metamorphosis) this Tree would kill her, he assured her, if his Potion did not spoyle the growth of it, and all the Physitians in the World would do her no good. For his devillish Lye, and Potion, he had an Angell from this well-timbred Gentlewoman, to prevent her being sold to a Ship-Carpenter (as this Credulous Rib feared would be the end of her) But at last her Navell broke of it selfe, and the Tree was turned to water: But nothing is [Page 78] more common with Water-prophets, then to perswade people to things by their sim­plicity unrefutable: As that they are be­witched, and an evill tongue hath wronged them (if they would say, doth wrong them, it were truer) but they will under take to cure them: Why, if their Teeth do but ake, they cannot refute Mr. Doctor, but it is long of some evill tongue; or let them feele somewhat that troubleth them (that they know no more by what name to call, than this their Doctor) who therefore be­taketh himself to such general Nicknames) if it go away, and they take but a little Sy­rupe of Roses of them, they are as ready to give the Credit of the Cure to these Doctors, as their Impudence is ready to take it. Durst ever such Fellowes obtrude such Impostures, if they did not see them take with peoples easie Credulity? But then by Confederacy, what Tricks have these Pisse-phophets to cheat the people. Thus saith Forestus: an old Tr [...]t (that boast­ed of her Giftishnesse in Waterology) was wont to sit in her Chamber next the Street door, where she could here her Maid talke with the Patient, and over-heare informa­tion enough for the Disease, and its Acci­dents; then must this Maid go to ano­ther [Page 79] corner of the house, and call her Mi­stresse: but judge you whether shee see the Disease, or heare it. But among o­thers take that pleasant Story of those two Rogues in Dort, in the Low-Countries, re­lated by the same Author, Lib. 2. c. 4. De falso Ʋrinarum Judicio. These Ramblers being at a low ebb in Cash, their bellies commenced Magistri Artium, Masters of Arts: and they set upon this Design. I will (saith the one to the other) be the Physitian, and hang out an Urinall; thou shalt go to some drinking-house of great­est resort, and take occasion to extoll this new Doctor for his Skill in Urines so far, that if divers men should make water in one Pot, he is able to tell you how many they were, and wager on it; but be sure thou give so many scores on the side of the Pot, as they be men that use it. The Project took, and he was cryed up for the most fa­mous Pisse-prophet ever heard of. Upon the like scores are people cheated into a beliefe the water can answer all questions. Forestus in chap. 5. of the same Book, had much ado to beat a woman off from be­leiving he could tell her the Patiens Age by the water; for so a learned Physitian told her, she said, that look how [...] many [Page 80] crosses were in the water, so many ten yeares the Patient had seen; untill Fo­restus had told her there was never a crosse in the water, and so her Husband was not ten yeares old: bid her put on her Specta­cles and look, which when she did, and could see none, the Cause she perceived had failed her. The Clowne in France would not let the Doctor alone, till hee told him how many staires (by the wa­ter) his Wife fell; he (out of the sim­plicity of the fellow, not water) having voted a fall the Maladies cause, the Doctor ghessed some twelve, but being desired to look again, and plunged, was relieved by that Ingenium usuall (Subitis Casibus) Wit at a dead lift, and asked him if there were all the water, and the Clowne by good luck having spilt some, and confes­sing it, the Doctor told him the rest of the staires were lost; which sendeth my Fel­low home with wonder, and his mouth full of the Doctors Praises: the Story is in the same Book, Chap. 5 but I will spend no more Ink against this Urine (as it is taken for an Oracle) Onely wish people for their own good not to rate Physitians worth (either in ability, or honesty) for Tales out of the Urinall (which they [Page 81] might as well many times tell out of the Case) since there is not onely Folly in beleiving them, but danger, and that with a witnesse, if they follow advise, or take Physick meerly on the waters instruction. For which take one Story for all out of Forestus, lib. 3. c. 2. which doth handsome­ly vindicate Physitians, and acccuse Pati­ents for their mischiefs they many times pull on their own heads: That when life is at Stake, will not afford to go to the charge of a Physitians visit, which Physiti­ans of old counted absolutely necessary; what ever foolish and fordid Niggardlins think in these daies: doubtlesse the Wri­ter of Ecclesiasticus was of another mind; he saith,Ecclesia cus 1. 3 12. 1. Give place to the Physitian, for the Lord hath created him. Let him not go from thee, for thou hast need of him. That is not, let him not come at Thee, or send thy water and it will suffice, as Forestus des­cants on the place. But I return to the Story. A Miser in Delfe, in an intermit­ting Tertian, sent his Water to a Physiti­an, otherwise able enough, who appointed him to purge, which he took in his fit, on which he fell into extremity; So as then he sent for another Physitian from the Hague, who when he came, and hearing [Page 82] the sick man raile against the other Physi­tian, desired to see the Bill, and liking it well, asked him whether he had been with him, or no; upon the Patients saying, no, this Can did and Ingenious Physitian, smi­lingly replyed, blame not your former Physitian, nor his Physick, by him to good purpose appointed; but your selfe for not taking it in the right time, which had he known fully your Condition (as by one visit he had better then by twenty Vri­nals) you had not erred in it, but had been better directed: With which Can­did truth I seale up the gaping mouths of Admirers of Urine-prophets, or the slan­dering mouths of such as will not allow him for a Physitian that seeth not Invisibles, or telleth not Impossibles, from this Deceiver the Vrine; & I passe to the other qualifica­tions of the peoples Physitian, which we will divide in Positive, and Negative; or if you will, into what will edifie the peo­ples expectation; and what it can spare in them.

1. Their Positive Qualifications are precious ones (if examined) Talkative Ignorance, and brazen Impudence, which hath two fronts, its boasting one, and bold one. with the one they look back on [Page 83] strange feats and cures done by them, as hard to beleive, as to perform; the other looketh forward, and for halfe in hand they will undertake Impossibles.

1. Their Talkative Ignorance is a great setter off before the vulgar, if they can speak Oppilation and Obstruction of the Li­ver, or Spleen: Nay, if they misapply words (in themselves proper enough) never so non-sensically, they passe for fine Fellowes; or if they can call a Paltis a cataplasme, obscuring common and ordi­nary things in terms of Art (which is all the use they make of such Terms) if they can, I say, go but so far, as to call the fit of an Ague, a Paroxysme, fits of the Mo­ther, Hystericall fits, &c. my admiring Patient taketh him to be a great Schollard, able enough to spose some that have more Books, or Degrees, so that his Non-sense be but fluent, and mixt with disparagement of the Colledge, Graduated Doctors, or Book-learned Physitians, against which they bring in their High and mighty word Experience. O! their experience of this long standing is the onely Abilities, cry they▪ Reason they call wrangling, or book­ishnesse, (whereas it is well known on a Rationall Scrutiny, that death is not more [Page 84] certain than that Proposition in Heurnius on Aphoris. Sect 1. 1. [Temerariae Expe­rientiae finis certissima Mors] Death with­out question, is the event of Immethodicall Experience) yet this and such like dis­course draweth out of their wondring Pa­tients, I marry, Sir, you are in the right, you say very true, &c. and can you blame them, when they believe the largnesse of their Experience, which they confirm by their second Qualification.

2. Frontlesse Impudence, in its former part, or boasting of what they have done▪ If you will believe them, no Pitch-field e­ver slew, or wounded more then they have cured, and recovered: They have made death retreat, even when he hath assaulted furiously; and disappointed him of more Bits than Civill Warrs have furnished him with for some space of years. They have even beckon'd Souls back again, that have been some pretty part of their way from the Bodies. And this many (say they) can attest, and those no small ones; in severall Countries, scarce a Court in Christendome, but they will slander with need of (and comfort by) their Help in some Disease or other: and the people believe all, take them for Travelled Phy­sitians, [Page 85] when some of their Physick and Travell is much alike. They scarce know but a body may ride from Dover to Cal­lis, for ought they know England may be walled round, and the Cinque Ports may be Sally Ports for ought they can tell; but our ordinary Patient cannot disprove their lying Chorography.

2. But look on his other brasen Fore­head, that looketh towards future under­takings, and that is not one jot modester: For there is not a Disease Nature ever felt, but they have, or can cure, and will un­dertake with as much confidence, as if their recipes were meer Transcriptions from the Almightys fiats, for they will not one­ly restore but create a new what is quite pe­rished, as you have heard, new Livers, Lungs, Kidneys, &c. they will not doubt for somewhat in hand (alwayes provi­ded) Let Leases of Lives, of larger Date then Popish Indulgences; if you will believe them, you would take their Closets (Stu­dies I cannot call them) to be Immortali­ty Offices, or privy conveyances, to slip by death and that common appointment of all men, once to dye. It is nothing with them, to undertake more then the modest Physitian will promise, or the ablest can [Page 86] perform. Well, you have seen this peo­ples Physitian, quoad intra, what is in him? view him now [quo adextra] what he, is outwardly in the means he useth, and courses he taketh, to make good the Title of Doctor thrust upon him.

1. First, for the means he useth, or his Shop (as I may term it) of Physick it hath as many Cheats in it as his Tongue, and yet [Populus vult decipi] the peo­ple love to be cheated. His Caldron shall afford them a Catholick Syrupe, or Drink, as generall (and on as much reason com­pounded) as that same Jewes Emplastrum [de faeno (as he called it (made out of a Hay-cock; Cardan Med. mel. c. 8. 8. for which he gave this Rea­son for the choice of such Materials, be­cause there were all sorts of Plants mixt by Nature, and therefore sure there could not be a plaister for all intentions better. So these Physitians will have some Catho­like Physick, which their Patients shall be sure to carry with them, what ever else they have: And this must be called [Ar­canum] a Secret they will not disco­ver.

Then for the courses (Method they know none) they take in their Cures; how are they without rule? casuall hits, [Page 87] misses, nothing more common with them then to begin at the wrong end of a Dis­ease. Whereas Omnis curatio est vel canoni­ca, vel coacta; as Hercules de Saxonia truly; all cure is either regular by Art, or irre­gular by constraint, it is all one to them; for most commonly Symptomes (though of no great-Importance) shall have their first Care: and indeed to these blind ignorant Patients, a cunning way of Insinuation; for on a little ease, they think the Cure begun, and what ever followeth they will call a Relapse, though they never set one foot forward truly to recovery. To binde presently in all sorts of Fluxes, is not more sad, than with them familiar: in Feavers, even Pestilentiall, they will satisfie the Patients thirst with cooling Juleps, be they never so improper for the Malignity Na­ture hath to struggle with, or unconcern­ing her assistance to resist. Cardan obser­ved this Errour when he delivered this Ca­non [modus medendi hujus morbi (Pestis­scil.) permutandus, Meth. med. c. 39. naem calidis plus tolli­tur quam frigidis] and in their manner of cure how pertinaciously do they adhere to some customary course, without vari­ation according to [...]ndication from Age, Sex, Nature of the Disease, and its moti­on [Page 88] Thus sometimes Eradicatives are omit­ted in the beginning requisite (as Cardan in cap. 15. of the former Booke) as in violent motions of the matter, specially to the more noble parts; then how absurd to rest in Lenitives, as Cardan c. 14. ibid. Some places, saith one, customarily begin their Cures with Cassia; as at Venice, with Electuario lenitino, or de Sebesten, as at Ferrara, with Pills, Boles, &c. the other extream is irritare silentem morbum, as Heurnius saith, to give Physick (as they call it) where Dyet might serve, or use strong, where gentle might serve; as ex­cellently Heurnius [Frustra fatigant R [...] ­medijs aegros, qui victus Ratione Curari possunt] it is to no purpose to tire Nature with unpleasing Remedies, when Dyet might do the work. Now these busie-bo­dies go just contrary, rather then seem to do nothing, or not extort a Fee, or get something by their Physick, they wil purge them right or wrong; far from Avicens tendernsse, who, it is said, wept when hee prescribed a Purge. That being indeed true of Ayrerias [Nulla est ferme medi­cina quae non aliquam de viribus & parti­bus Corporis depraedatur] And in Pre­posterous Purges, much more is that true [Page 89] of Cardan, Meth. medend. c. 18. [Plus est quod adimitur eo Tempore ex virtute, quam materia. But what talk I of the wrong and crosse courses of such Physi­tians practise, since it cannot be lookt for, that these Empiricall Amethodists should understand the order of Art, or the Art of order: how can they steer by the [Tutò, Citò, Jucundé] those three Sea marks gui­ding to the Haven of Healths, since they have neither the compasse of Theory and Reason, or Rudder of experience (but broken and imperfect) without either of which, they must necessarily Shipwrack, or float in uncertainties. How can our Peoples Physitian, that knoweth not one point in the compasse, nor use of the Rud­der, make a saving voyage, or steer, first by Tutò, that never adapteth his Reme­dies, or proportioneth them according to the age or constitution, but giveth a Child the quantity for a Potion, might serve it for a Glyster, &c. If Nature slip this con­flict with the Remedy (worse than the Disease) so; if not, why none could save them; that which they gave them hath done so many good; nay, they will not stick to say it never failed in any appointed to live; but their appointed time was [Page 90] come, which Art cannot go beyond, with such like put offs, for their Ignorance, or Rashnesse: and how can it be otherwise? since their Ignorance is as well in [Remedica] Medecines, as the Disease, or the Body. How ready are they to mistake their Guides, and read Opium, for Apium? Of which see more in Fuchsius de compositione Medicamentor. lib. 1. c. 4.

Then for Citò, and speedy cure, they either cannot, or will not. Resolved up­on the question so much must first be got out of the Patient, before they leave him. Then for Jucundè, pleasing or lesse distast­full; truely the Carter and Committee­man, must be fain to tast of the same Ket­tle: for variety of means their Art can­not, or Covetousnesse will not attempt. These and the like Imperfections, are the lesse wonder; if you look on what the people do not require in their Physitian; which are next

2. To be lookt on: They require none of those things required by Hippocrates, in his Lex; Education even from youth. Na­turall Abilities advanced by Study, con­firmed by experience, &c. No in this matter Pliny the Naturalist never writ a cleerer Truth, Hâc solâ Artium evenit, [Page 91] quod Cuilibet se Medicum dicenti facile Credatur; cum sit periculum in nullo Men­dacio majus; in this Art alone it cometh to passe, that any one but professing him­selfe a Physitian, is presently beleived, though in nothing more is easie Credu­lity dangerous: Tell not them of Learn­ing, Universities, or Degrees; slip but from any Profession some little while, and say it hath travelled, and it may passe for an able Physitian: Or go but to any place where they are not known, and they may presently bee stiled Doctors. Never did people exact lesse time, or abilities for Pro­fessions, than they do for those that have to do with their Souls, or Bodies. Their Lawer, the older, the abler: the longer a Barrester, or at Inns of Court, the more Angels, and legs they shall have: but in the other two Professions, it is far otherwise. Let the Cobler lay aside the Shoo-sole he is about, and he shall have the mending of their immortall Souls as soon intrusted with him as any grave Divine. Let the Taylor lay aside his Thimble, and but un­dertake to mend a stitch fallen in their Bo­dies, and they shall have money freer, and good words sooner than any Doctor of them all. Though men would not send [Page 92] their Kettle to a Carpenter, they will their Bodies: Nor though they would not send their Cart to mend to a Tinker, yet no Profession but shall have their Health to patch up: It is Lemnius his own words, [In exruendis Aedibus Architectum de­ligimus solertem, &c.] In other Profes­sions (saith hee) wee seek the ablest; in building, the ablest Carpenter; in Naviga­tion, the skilfullest Mariner, &c. [Cur in Morbis expugnandis, & sarciendà tuen­daque Sanitate, trio [...]olares Circumforaneos & deliras Anus admittimus? quibus cor­pus nostrum trucidandum exponimus, &c. Lemnius, lib. 1. c. 17.] Why in remo­vall of Diseases, in patching up our health, or preserving it, do we admit eve­ry worthles Quack, or doting old woman, or unconvicted Witch, &c. True is that of Pliny [Qui tunc fore Artes felices pro­nunciavit si de ijs solum judicent [...]asque tractent Artifices, earum (que) periti] It will never go well with Arts, till they are jud­ged and handled onely by the skilfull, and judicious. If you would further see what Notes the people like for Physitians, read, and blesse your selfe, the Catalogue of ex­cellent Qualifications Oberndorfius hath gathered together [Omnes qui sese falso [Page 93] Medici Titulo venditant, & insuper mag­no, funestoque Damno praxin exercent, Plerumque sunt sordida, & abjecta faex ple­beculae, &c. detracta larvâ apparent Judaei scelerati, Christianorum sicarij, Monachi suae Professionis Desertores, sacrificuli, Paro­chi [...], &c.] All that falsely usurp this Title of Physitian, and practise it, to the sad cost of many; what are they but the Scum of the people, take off their Visards, and underneath appeare Wicked Jewes, Murtherers of Christians, Monks, abdicant of their orders, &c. Un­learned Chymists, conceited Paedagogues, dull Mechanicks, Pragmaticall Barbers, wandring Mountebancks, Cashiered Soul­diers, indebted Trades-men, Husband-men that have been ill Husbands, Toothlesse-women, fudling Gossips, and Chare-wo­men, talkative Midwives, &c. In summe (saith hee) Hominum [...] the scum of Mankind.

So that Gonellas Assertion to the Mar­quesse of Ferrara, was as truly asserted, as it was pleasantly demonstrated and related by Pontanus: it was thus. The Marquess as­king Gonella, what profession Hee thought [Page 94] there were most of, in Ferrara; He answer­ed; Physitians: knowest what thou sayest, saith the Marquesse, when thou knowest there are but three: but Gonella persisted in his Assertion even to a Wager, or forfeit. Next day counterfeiting (by going mu­ffled) the Toothach, and standing in a pub­like place, hee heareth severall Advisers, setteth down their Names, and Re [...]ipes, next day continuing so before the Mar­quesse himself, He had also his verdit what might do him good; after which he pre­senteth the Marquesse with a Catalogue of above three hundred Advisers, and his name in the Front; at sight of which, the Marquesse betwen blush and smile confes­sed he had lost.

Thus far Lemnius out of Pentanus, but our times exceed Gonellas, the old Adage [...] All are either Fools, or Physitians, is al­ter'd now from a Disjunctive, to a Con­junctive; for now every Foole is a Phy­sitian, if he can put the Ingredients of Po [...] ­tage but into form of a Bill, he is a learned Physitian▪ and it is a rare secret, and most effectuall Decoction. Their numbers are so increased▪ that I believe should there be any occasion of flinging up new works a­bout the lines of communication, the com­pany [Page 95] of Cordwayners that were so many hund­reds, would appeare a Maniple, a handfull, and make but a poor shew in comparison of Practitioners of Physick, if they were injoyned to dig Trenches; indeed an im­ployment, not much different from some of their businesse, any more than Grave making (which resembleth that Trench­making) and Grave-filling, at which their practise is pretty nimble.

In this Nursery [Charlatanorum] of Charlatans, or Mountebanks (as Doctor Primrose justly calleth England) our di­vision of the living is not so much into Physitian, and Patient, as into well Physi­tian, and sick Physitian; it is no Paradox (such an Olla podrida are we grown to) to say, we cannot see Audience for Preach­ers, nor Patients for Physitians: Nor is it any wonder, since people require scarce any more qualifications, than to say, I have a Recipe that seldome faileth, and it hath done these and these Cures. Say you are a Physitian, and hold in their esteem; pre­ [...]end but to experience, and no matter for reason: Nay, weare but a Doctors Live­ [...]y, marry but a Chyrurgions widdow, and the ones Service, and others Affinity, make you sufficient to know as much as their Re­latives: [Page 96] but I turne my eye from the sore to the Chirurgians, and those that should be Mend-alls, in the words and complaint of Fevinus [De Abusu Medicinae coercen­do] for the cure of Physick it selfe [...] Micarum Fures plectuntur cor­pore, at hodie verorum Medicorum [...] Empiricis Manicularijs defertur. Gras­satores, Sicarij, Latrones nec immerito capite mulctantur, sed Empiricorum carnificum ca­put civicà Coronà praecingitur; saeviens pestis qua fieri potest ratione a Regum, & Princi­pum Aulis, & ab urbibus arcetur: veris au­tem Medicinae Pestibus liberrimi adit [...]s ad Reges, & urbès, &c. tolerante Senat [...], & connivente Rebup: quam miserabiles passim Lanienas sibi extruunt! which I will render in English, not for their sakes that should and may heale this Disease, in Po­licy, but for the stupid Generations sake that insensibly are abused, and the com­plaint of Feuinus I will make known to them, in sense neerest our purpose: it is this. That such as steale for bread are clapt in Irons; but now a dayes the Practise that alone belongeth to true Physitians, is manacled by Empyricks. Theeves, and [Page 97] Murtherers are justly punished with death, but these welcomed Murtherers are in Au­thority and esteem with people. What care to keep the Plague from Court, or City? and the Plague of (the very An­tidote) Physick, Quacking Mountebanks are admitted in the Bed-chambers of great & small, compared with whom the Plague it selfe is Physick; and how large a shambles, and Butcherow (were they quar­tered neer one the other) would such make? and all this connived at by the Se­nate and State it selfe. So far Fevinus; I wish the case had not been translated into England, before the Complaints came into England; but how unnatural and unsuffer­able this Toleration is, let Reason judge, which take in the most advantagious de­livery of Poesie; and heare Persius Satyr 5.

Take the sense without any losse, in that Originall-equalling Translator, Mr. Holiday.

Most justly therefore might Camerarius in his Sylloge Memorabilium, Cent 1. §. 70.

That Common-wealth, yea that alone is happy, where that of Horace is true, lib. Epist. 2. 1. (thus neer the sense.)

[Page 99]What Politicks permitteth, or should in this case, heare Shopfius speak: [Ex legum Authoritate datur Redhibitio si quis fucum, &c.] Doth Law forbid a Fuller to med­dle with dying? one Trade to incroach on another, be they never so neer akin, (as I may say) and shall the practise of Physick alone hee like the Spanish Trade, free for any? and if you will not punish them as Homicides, surely you that have the power will not endure Clippers of mo­ney. Such are these Physitians, as Forestus lib. 2. c. 3. wittily; onely herein worse, saith he, they corrupt and deface Caesars Image, but these the Image of God him­selfe: the Mercenary Bandetti (that will kill a man for twelve pence) in Italy may bee of the same Corporation with these bold Homicides, onely herein these latter outgo the former: They are hired by o­thers, these by the Murthered People them­selves; so that it is hard to say which are the greatest Murtherers, the Patients, or the Physitiās. To such kind of Quacks that Sto­ry in Agrippa may be well applyed: when a great Contest in discourse had passed a­bout the preheminence of the Lawyer, or Physitian; one witty Arbitrator asked what was the order used at Executions, [Page 100] to have the Theefe, or Executioner march first, answer being made, the Theefe, hee gave the preheminence to the Lawer, and appointed the Physitian to follow, as the Executioner the Thiefe. But it is a blind­nesse (generally) in People never cu­red, till the Grave dust is flung in their eyes; and from that Powder of Experience they too late find that their Judgments of a Physitian were diseased (and that unto death) as well as their bodies, If you would heare more of this rare Physitian and his Feats (for I am sick of him) en­quire of sad Families, and merry Grave­makers, in a Church-yard Term.

IS one that hath done his Exercises in Fees, or by some superiour Fiat is cre­ated Doctor; but for the Participle Dectus (the Abilities requisite for the Profession) he may fling his new Worships Cap at it: for he came to Doctor (it may be) per saltum, or say some years of Dun­cery spent in a Gown, never had any thing in him Magister Artium, but his belly; co­vetousnesse or necessity maketh him now turn Goldfinder. in a lesser volume (by how much close stools are lesse than those o­ther Mines) that is Physitian. He saw mo­ney might be got by the Profession, be he able or no; therefore his Degrees he is resolved to get: Doctor he will be, though but Doctor of Valentia: of whom the Italian Proverb saith, Doctor di Valenza, Longa Robba, Corta Scienza. So the Gown be long, no matter how short the Schol­lar. [Page 102] The two Elements of this Ape Doctor, (the Foile of deserving ones) are Pride, and Ignorance; by the [...] he scorneth to joyne with any that writ [...] not Doctor, or is not of the Colledge (though his un­derstanding, or standing be above either in him) by the latter he often joyneth with the Disease, contrary to the intenti­on of Physick) to the patients becoming the Martyr of his Ignorance, and dying for the faith of his Abilities. He will talk little before the knowing Graduate, out of Ig­norance, before the ungraduated Physiti­an out of Pride; If to the patient alone, it is in a Language himselfe cannot construe, nor he would some should over-heare. His Prescriptions are [Syllanae Proscriptiones] (as my Lord Bacon excellently) Sen­tences of death, rather than directories of Recovery, because made rather in set form, tedious and impertinent, more for shew than propriety of application, to disease or Patient, to vary ex re nata, according to variety of occasion, is besides his Formu­lae Receptarum, Modell of Receipts: He considereth not the parability, or Proprie­ty of Medicines, it is not unusuall with him to prescribe things out of use, or reach, or season, so his Bill may but make a shew on [Page 103] the file, it mattereth not. Hee pretendeth to Magistralls, that none but his Apothe­cary and he must understand. He will put Nostrum, to Album Graecum (it may be he keepeth a Dog on purpose to make it, and then he may indeed) Pilulae de Tri­bus, or the like he wraps up in this blind Nostrum; and hee, and his Apothecary must keepe them for a Secret from the world (least their Theft be betrayed) who together study all sordid waies, to keep the Nap on the Scarlet, and his Doctor­ship from being thread beare. Candid he is to no stranger, he will be sure to contra­dict Curtius; as Cardan relateth of one so called, a Physitian in Venice, because he was a stranger, and practised amongst them, he was still crossed. If he prescribed hot Medicines, the other Physitians would prescribe cold, & omnia perturbabant, in all things they did thwart him: if the pa­tient recovered, they cured him; but if he miscarryed, Curtius killed him. Our Va­lentian Doctor is not more Laconick in his knowledge (as the Proverb before cited as­sureth us) then he is. He is like that Laco (in the Historian) in this peevish temper, of whom Tacitus saith, Consilij quamvis e­gregij quod non ipse afferret inimicus, & [Page 104] adversus peritos pervicax, Hist. 1. 10. p. 265. editione Lipsianâ. He was alwaies an Ene­my of the Counsell (though never soe good) that he gave not himselfe; and an obstinate Crosser of men wiser than him­selfe. A Disease in Physitians too common, as well as in States-men; as Doctor Prim­rose shall witnesse in his De Erroribus vulgi, c. 2. In genere autem notandum, majus impendere Aegrotantibus Periculum, ab omnibus profitentibus Medicinam, qui ea leviter imbuti, quam ab ijs qui nihil omnino norunt: fiunt enim Audaces, Garruli, meli­oribus obganniunt, resistunt, atque illis sese praeferre aut saltem aequare gestiunt. More mischiefe cometh from such Smatterers in Physick, than those more ignorant, by reason they are more bold, talkative, and impertinently thwart the other, thereby endeavouring to equall or prefer them­selves: And indeed our Valentian Doctors Credit is principally built on the dispa­ragement of others: If he had been called sooner, or had the former Physitian gon this, and this course, no doubt the Party might have recovered; the nature of the Disease being in it self benevolent enough, with such like easie practises of Detraction (which I count as easie as arrant rayling, [Page 105] or profane wit, the two easiest labours of the Tongue or wit,) doth he patch up an esteem among the credulous vulgar. They are the very words of the forecited Au­thor.

Observavi in Quibusdam hanc ma­lam consuetudinem, ut quicquid probe Me­dicus quisquam dixerit contradicunt, ut fa­mam aliquam ex alieni nominis Ruina possint aucupari. I have seen many (saith hee,) in a peevish crossenes, contradict what ever another Physitian hath said, or done, though never so Judiciously Pertinent, that on the Ruines of anothers Fame they might build their owne. He is in short but an authorized Mountebank, that will speak good of none, and do good to few, and that by chance. Indeed I think this Ape Doctor might have done the Apes cure, that the story mentioneth an Ape did on a Physitian that lay dangerously sick, & his Servants, (perfect in that of the politick Directory, Tacit. Hist. 1. Servorum Manus subitis avidae, & tanquam apud Senem festinantes: catching what they could from no long continuing Master: The Ape in this imitating them, getteth the Doctors Cap, and came and sate downe by the Physitians bed side, which made him [Page 106] fall into such a Laughter, as broke his A­posteme, and occasioned his Recovery. Such a cure, and Magistrall against Melan­choly, beyond the Syrup, would our Dr. be no doubt in his Formalities: not but that degrees or fair trialls of mens Abili­ties, are commendable Politick Shiboleths (discerning betwixt names, and things, that no ingenuous man will decline, or dispa­rage, (whose, Conveniences sute with them.) but when such externall Additions, are all the reall worth; we may say of such A Formalist, claro sese deformat ami­ctu, it is hard to say, whether the degree doth more misbecome him, or he disho­nour it: for that of Dr. Primrose is an un­deniable Truth; Non solet enim Qui hodie Doctor non est, cras scilicet futurus, repento fieri propterea doctior, neque si eo gradu ab­stineat, fiet Doctor quodam indoctior, lib. 1; de vulg. Erroribus c. 2. That is, Hee that writeth Dunce on the Vespers or Eve of his Doctorship, doth not alter his Copy, and go out Scholler next day, though he commence Dr. nor is he the lesse learned, or Physitian, that hath not wrapt his Abi­lities in Scarlet, which often times blush­eth for the ignorance it covereth, accor­ding to that following truth in the same [Page 107] Author, and Chapter. Plurimi enim Me­dicastri hujus Artis ignari, aut ea levissime imbuti, empto in peregrinis Academijs Do­ctoris Titulo, aut saltem, se emisse simulan­tes, & sic ementito Honore, superbi domum redeunt, ut Civium Sanguine, & Divitijs saginentur: which, because the fault is not confined to Italy, take in English; many Medicasters, pretenders to Physick, buy the degree of Doctor abroad, and come home and sel it for the Lives and Monyes of their own Countrymen. As for the true Abilities of our Valentian Dr. his naturall Philosophy, what is it, (if Hee have tasted of Aristotles well,) but a Systeme of vul­gar Errours? which hee endeavoureth to maintain against all opposers, with a sic di­cit Aristoteles, though, Quae dicit Aristote­les? what Aristotle doth say, is so much a question, that Charity must assign, which limme of the contradictions (frequent in his works,) is most probably his Opinion, and most agreeing to the sence of so great a Master of Reason as in himselfe, (Detra­ction it selfe will confesse,) he was. But such Philosophers as this Dr. wrong an Author, (worthy of esteem for many things,) in misunderstanding his Truths; and themselves, in blindly beleiving the [Page 108] Errours of the compiler, or compiling of those works that bear his Name. It is I confesse a Philosophy too generall, to know too little, and beleive too much: and for Physick, our Doctor is pertinaciously either a G [...]lenist, or Paracelsian, but he is too raw to be Judicious in either, too wil­full to be a Conciliator ▪ of both. His Ethicks you have heard are Pride, and her Traine, Scorne of others, admiring himselfe, and benefiting none, &c. so that here is scarce left any thing of this titular Motion, but the Cap and Scarlet, containing in THem, for Intellectualls, Ignorance; for Moralls, Insolence.

NOthing more ineffectualls, no­thing more discredits the Physi­tians Endeavours, than the Pa­tients Practise, and Tenders unserviceable­ness. Hippocrates did wel to front his Axio­maticall Experiments, (his book of Apho­rismes) with the grand Miscariages in the practise of most able Physitians, among [Page 110] which his [...], including the Patient and at­tendants among the Causes, seemeth to arraigne the Patient of self-destruction, and the loving discourtesie of Friends and Tenders,The Dis­ease of Pa­tients Mindes. of kinde hastening the Sick to a Cure of all diseases. They and the Diseases of the Mindes of Patients continue, or end, their bodily infirmities too soon; to sum up which, would be a Nosography, and tract of Diseases as large as any, treating of the Bodies distemper. I shall rank them therefore into such as precede, and go be­fore they fall sick, such as accompany their sicknesse, and such as follow. Among the first are 1. Blindenesse in their Choice. 2. Lamenesse in their Addresse, by the first, to som Physitians they come too soon; by the latter they oft come to the best too late: the first may be one of those two In­firmities of sight, [...] Dimnesse, that (contrary to that Patient of the grand Physitian;Their Dis­eases pre­ceeding sicknesse. that took Men for Trees,) taketh Trees for Men, or else-Heel makers, Car­penters, or such wooden Practitioners would never be taken for Physitians.

2. The other [...] whereby they [Page 111] see afar off, but not at hand; So do men discern I know not what fitnesse in men that come from farr, but in our owne Country-men they can see nothing but what is ordinary, in both proceeding from false principles of Judgment, and choice; and that either from themselves, or others.

The [...]r Cau­ses.1. To themselves, novelty, and boa­sting are set up as great Arguments of A­bilities.

First, for Novelty; New-come is the onely welcome to his Fancy: give him a­ny that come but last Tide from Graves­end, come but now over in the Packet Boat, that hath but English enough to write, Mee cure all these Diseases, par la Grace de God; Our Patients head aketh presently, and he maketh all the hast home to pisse, to send it to this All-Things (be­cause nothing he can understand) who cured him, he saith, next under God; of that our Physitians were faine to fling their Caps at, and so soon, that he had not time to know the Disease, before it was cured. Whether this famous man keep to private practise, or mount, he taketh it ill of any of his Friends that will not bee sick on purpose to send to him. O what [Page 112] a rare Country were this Island (cryeth he presently) if it had but as good Physi­tians as Remedies. He seeth none of his own Country-men to be compared to your travelled out-landish man, who ma­keth nothing (to shew his skill in curing of a Disease) to procure it on himselfe first, be it even the A La mode Pockes; and because People shal beleive his Abilities, he can bring good witnesse he hath cured it twice, or thrice on himselfe. And who would not put his life in such a mans hands? especially if you knew what he hath done.

2. And that it is the second false Prin­ciple, his easie credulity of brags, that take much with such easie Soules, that will be­lieve him faster then he can lye, he will be­lieve he cured the Emperour of A fistula, the King of France, of the evill; and that his Holinesse hath not had a stoole but by a Clyster by him administred, for whole months together. Hee doth verily think death is afraid of him, and sicknesse shun­neth him where ever he cometh. He won­dreth that Hippocras, or Gallon (I, or Par­celsus either) be so much in, or among mens Books, and in so much credit with Gentlemen, and thinketh it meerly unac­quaintance [Page 113] with this rare Adventurer; that not onely hath done more than mo­dest Physitians will speak of, but will do more than Nature, or Sicknesse can puz­zle him with.

But then those Principles of choice that come by contagion are as bad. Our Pati­ent it may be will not trust to his owne Judgment in choice of his Physitian; but the matter is little mended, for it may be he is as competent a Judge as my Cosen, or Ant, that told him of such a famous man, or than (the Oracle of Censure) such a good woman, yet pray let him hear­ken to her story. O, Sir! yonder is a man lately come (though it may be she have had forty Groates returned her (when she hath brought a Water to him) for to be perfect in her following Lecture) that I never knew his fellow (and I have car­ried Urinals this thirty years) She of her own knowledge knew of a Maid had like to have been with Child, had not he dis­cerned her inclinations a little before in her water (and believe me, he that is a rare Waterologer, is no ordinary Cox­comb) he will tell us as much by a mans Water, as others by a Scheme of his Nati­vity; all the Diseases he hath had, and shall [Page 114] have, and that in his Fortunes as well as his Body: he can tell what Trade he is of by his working-dayes Water, and if he see his Sabbath-dayes water, he will tell you what Religion he is of; but for a wo­man (known, or unknown) with Child, let not her send her Water to him, that would not have it known; he can tell whe­ther the Father would have his name known, and for a need name it without saying Parish.

Then for Diseases, he might wish his skill lesse, for he looseth many a Fee (for Visits) in regard he knoweth as much, and can prescribe to as much purpose, on sight of the Water, as without it, or on a Visite: He will tell you what Tooth it is that aketh, and for the place of the Dis­ease, whether the Apoplexie of the Pati­ent lye in the knee, or arm-pit, or any o­ther part of the Body, within, or without: you would blesse your selfe to heare how skilfull he is in that, the best Physitians are but little knowing in: he could almost make you an Almanack of your Diseases for the time to come of your life; when, what, where, and how they will take you, un­lesse prevented; nay, he findeth out more in it, than any yet ever found in the Wa­ter. [Page 115] The Anatomy of mans body, parts, and use, he can teach by the Urine. Whe­ther the Liver lye on the right side (as they call it) and Spleene on the other; whether the Kidneyes be fellowed or sin­gle, and how many Hearts most men have (beleive me, skill indeed) with such won­ders, their Books speak not a word of. If I lay a dying, no man should be my Physi­tian but Him: and can one, after all this, thinke you, finde in his heart to send to any of the Colledge, & one of these book­learn [...]d and Schollard-Doctors?

But there is a more subtill contagion, that maketh a wiser sort (especially in their owne conceit) misjudge; and that is blinde successe (else some Coaches would not be seen at some doores.) If a­ny (whose practise in Physick is nothing but the Countrey dance, call'd Hit or Misse) hath cured some old griefe (as they thinke) that was just now taking its leave, and by some slow Energie and ver­tue of a former course, just now thrust out of doores: even they that should be wiser, never examine what methode or course hath been taken by the former or latter, but looketh on the departure of the Disease as routed by the daring un­dertakings [Page 116] of the last comer; which if true, if done immethodically, is no more a rule for curing the same againe (much lesse all other Diseases) then one Swal­low bringeth a Summer, or can any more promise successe againe, then a blind man shooting at randome can promise to hit the same place twice: Would men put on their considering caps (they might sooner put off their sick caps) and did but know (as Ingenious Physitians do) what a dangerous Syllogisme meer experiments make, he would confesse, that from ha­ving cured the same man, in the same case, by the same meanes, cannot be drawne argument or direction sufficient for the future, since the very time may so alter a man, that there must be variation allow­ed in the Remedy, for alteration of tem­per and constitution; nay, in the same Disease, what in the beginning may be re­medy, in the state and vigour may be poy­son, and the same Potion that in its due place administred, may doe the Patient good, in a wrong, may do the Heire or Executors good.

He that setteth up upon no score but some Book of Receipts (experimented in some generall mortality, where only their [Page 117] Hits, and not their Misses are observed) may make an excellent Physitian for men condemned, bad Wives, Elder Brothers, tough Predecessors (in Offices or Means) all which are condemned in the wishes of their concerners, since that is true of Da­mascenus, Operari ex libris, absque cogni­tione & solerti ingenio periculosum est: and for them that on bare and blinde successe make choice of such; none can wish them worse then their deare bought experience, or advise them better then to send first to the Parson, before to this Physitian (in­deed not unfit (according to an Institu­tion of the Cannon Law, first to send to the Priest) if alwaies observed.) And pray let the Scrivener come along (with that Sanicida Pensioner to the Sexton) onely leave out that clause in the Will, Being in my right minde and perfect senses, &c. Or take that counsell, Ecclesiasticus 38. 11. Give a sweet savour, and a memoriall of fine flower: and make a fat offering, as not be­ing: (As a dead man, saith the Margent.) And now abide the test of thy famous Phy­sitians Recipe taken out of some Worm­eaten Book, and with him as Catholike as the Roman Religion, or universall Medi­cine, and which hath without doubt (for [Page 118] some Generations) raised and kept up the price of black Cloth, and done Drapers, Parsons, and Sextons more good then the sick (but confident) submitters of them­selves to this Empyricks cast of the Dye; for to no other can I liken or call such practise, or afford them any other name then Zandainelo's, with whose History (as their Character) I shall conclude the blindnesse of Patients. He was a famous Spanish Physitian, to which Fame he thus arrived. He had all ordinary Diseases in one Paper, and Purges, Simples, and o­ther Drugs in another: after he had visi­ted any man, and felt his pulse, &c. Hee never desired they should tell him what they ayled, or where their pain lay; & pre­scribe nothing in the Patients House, say­ing, Physitians should first study, and then prescribe: (this was spoke like neither Knave, or Foole [...]) and comming upon the paper of Infirmities, he let fall a Dye, and how many the chance was, so many Diseases the party had, but principally that whereon the Dye fell: the same hee did on the paper where the remedies were, and prescribed that which the Die lighted on to be taken so many times as spots on the chance: if the sick were pained in the [Page 119] Head, he would discourse them into a per­swasion it were in their Hand or Toe; he was very fortunate, and so famous; but on his death bed he confest his course, with this Apologie, Porque el dexaba en las Manos de Dios, &c. Hee left it to God and Fortune, to know the Disease and Re­medy, whereas through Malice or Igno­rance, others were the Death of many men.

2d. Fault preceding. But to come to the second preceding Fault of Patients, and that is Lamenesse of Addresse, the Physitian is the last or late sent to, after trying this Bodies Mithri­date, that bodies Cowslip water, anothers Dragon water (with w^ch they wil do more Feates than St. George himselfe) anothers Plaister for the Wrists, and when all will not do, then Mr. Doctor must be sent for, or it may be, (which is bad enough) they have tried nothing but what Nature can do, and after Dayes for Phlebotomy, or any requisite Purgation are past; and cold sweats begin to fright them, O then look out for some help: and so many times the Physitian commeth so late, as but to share with the Patient in the Infamy of his Mis­carriage, whom he beholdeth with his facies Hippocratica, his dead looks, enough to [Page 120] fright Physitian, and Friends; he looketh (it may be) as if his Funerall Sermon were preacht, and his four dayes in the Grave past, and the Doctor sent for, not so much to a Cure, as to try his skill in ante-dating resurrections: or if not quite so bad, yet it is so late, as little strength is left in Nature to actuate and assist the working of Remedys: but to proceed to the Diseases of Patients in their Sicknesse, but beside it, which is a vertigo, an inconstant demeanour.

2d. And now the Doctor is come, In their sick­nesse. let us see his entertainment: why it is with, welcome Sir. I made bold to trouble you: which I had done sooner, but that I thought it would have wore away: or at least my Neighbours Surfet water (that hath done many good) might have saved any further trouble: and now the Doctor beginneth to be the Patient, such Trialls of Patience do salute Him.

1. Some would only know, whether hee thinketh they shall withstand it or no. I would be loath, saith one, to Physick it too much. I hope it is but a cold, if I could but sweat or sleep, I doubt not but I shall do well.

2. A second he would willingly take some­what, but nothing but what is comfortable [Page 121] and you must not deny Him to make him sleep: he alwayes, when he hath been ill, found nothing did Him so much good as Rest.

Talk to him of any Vomit, or Purge, alas his Body is too weak, he never took any sick Physick in his life: and humbly con­ceiveth this no fit time to begin: and a Cly­ster, no though he dye for it, he cannot think of it: if the Doctor wil have patience, (as he must) the Patient wanteth but Pen and Ink, and he will prescribe his Physick, which at last must be some Cordiall or strengthning (the Ludden of Them all,) what think you Sir of your what-sha' come Water and Diascord, sure it could not be amisse: by this time the Doctors Trade is taken out of his hands, if he will under­write his Patients Bill, he may; if not, the Patient is sorry he troubled him, if he find any need of taking any thing else, he will send to him, he would willingly try a day or two further: and so paying his Patient, (the Doctor) a Fee (and well hee deserveth for suffering by him, if not for doing a­ny thing for him) and so farewell Master Doctor.

3. A third, and most hopefull promiseth hee will do any thing appointed, and no­thing [Page 122] thing forbid but is constant to neither any course of Physick nor his Physitian: whose Back is no sooner turned, or at least a Vo­mit or Purge taken, but hee is weary of Physick, and welcome that Neighbour that balleth in his Eares, come, come, fall me to Kitchin Physick. I was just as you are, I never mended, till the Cook was my Phy­sitian. Well▪ the next visit, the Physitian his welcome is colder, and then; Sir I took your Physick, but I finde no benefit by it: I shall desire to referr my selfe to God, and strength of nature: I shall waite till my change come, to life or death; though indeed it is but his inconstancy waiteth the change of his Physitian; and pretty tolerable that, if so well: it is oft the change of Physitian for some Woman, ei­ther with too few Teeth, or too much tongue. Some good Neighbour that pri­deth it in charitable killing Folks. A com­plaint of Andreas Dudith in Schaltz. Ep. medicinales, Ep. 26. p. 32. Vetulae triobola­res, quaedam etiam Matronae illustres in Po­lonia Medicinam faciunt plerumque stilla­titijs suis quibusdam liquoribus, & Pulve­ribus, quibus si nihil proficitur, ut ple­rumque fit, ad medicos deferuntur, &c. That they may be accounted some body, [Page 123] and Do-goods; or pray send his Water to Burford, Darking, or Rigate, if that good neighbour have not so much skil, as good meaning; if not, try some men, so they be not Graduates (unlesse in some Nurses Favour) and have no more Books than Doublets, nor Doublets than backs; no matter how obscure, or beggarly, if my Ant, or Kins-woman commended him, for what good (she was told by one that was told) he did to one in a sad condi­tion, with a plain easie Medicine (too dear bought for the fetching) tis somewhat hot indeed in working, but fine, and coole in Operation.

Well, this Panacea, this mend-all Medi­cine is taken, but now if it do not hit, and my Gentleman miscarry, how good are they to Ignorance! (that are ready enough to slander the rationall Physitian) and take off all blame, with, alas his time was come, I am sure this would have done good if any thing: but at the approach of whom must this Coarse bleed? or may not Melancthon (if he were Coroner) file the Patient on his Bill of selfe-execu­tioners, according to his Rule, Qui barba­ra immanitate, & deploranda jnscitia con­temnunt Praecepta sanitatis, Mortem & [Page 124] morbos ultro accersunt, Lib. de anima: Those that through their owne barbarous ignorance contemn right courses to health do bring diseases and death upon them­selves: and whence doth this way-ward inconstancy come, but from ignorance, that Periodicall Diseases must have their times like Tides, and the fault is neither in the Physick or Physitian, if nature be not as nimble as their wishes or hopes. And then for Chronicall Diseases of long con­tinuance, how do they (by changing Physitians or Remedies unadvisedly) but begin a new Game, onely the channell of their Fees a little diverted, but the current of Humours neither diverted nor drained: more patient under a course they would be, if they allowed Diseases their foot pace departure: which the French Proverbe al­loweth, Maladies (say they) viennent au cheval, retornent a pied, Sicknesse posteth to us, but crawleth from us: happy it were for Patients, honourable for Phy­sitians successe of their labours, if men would but truly deserve the name of Pa­tients, when sicknesse is on them, if they would take counsell timely, and obey it patiently.

Mercurialis complaineth in his Obser­vations [Page 125] of the contrary, specially Melan­choly men, qui plerumque Medicis molesti ut alia alijs adjungant, Consil. 53. Melan­choly men are most troublesome to their Physitians, to have the course of their Physick changed. Nay, ijs proprium, &c. saith Crato: Consil: 186. If things fall not out to their mind, and they have no present ease, it is the property of some, chiefly Melancholy men, saith he, to seek another, and another, and twenty one af­ter another; all which promise cure, but perform confirmation of the Infirmity. And Janus Damascenus his Rule might somewhat allay the itch of changing Phy­sitians. Qui plurimos consulit Medicos, plerumque in Errorem Singulorum cadit, He that consults with severall Physitians, smarteth under the errors of each. And a­gainst change of Medicines (but on ad­vise) hearken to Montanus his Counsell, 31. Dum ad varia se conferunt, nullo prosunt, While they try all, they profit by none: What Herodotus saith of the Babylonians, (and some of other Nations) that when any was sick they brought him into the Market-place, every one communicating his Experiment, thereafter the Patient re­gulated his cure) is familiar with us. Eve­ry [Page 126] Visitant is become a Physitian; one that scarce knew any, but Crop-sicknesse, cryeth, no such Apothecaries Shop as the Sack-shop; Temperance he c [...]unteth a Consumption, and sober sleeps Intro­ducters into Melancholy: No Disease but thirst, he saith, & no Recovery but quench­ing it. But I leave this Physitian to a re­canting Feaver. Another hee adviseth; take some Pills, and after that a Carduus Posset (or some two, or three things he hath taken) and I will warrant you. But above all, cometh me one with the worst advise of all; give him comfortable things, feed him with some Chicken, or Rabbets; let him eat what his Stomack serveth him for: he wil not allow his Feaver one fasting day, though it have almost made Ember week in his Vitals, & Naturals; & though as strictly commanded by Hippocrates, as ever Councell commanded Lent, or Saints Eves to be observed. And too generall is this loving mischiefe, of turning plain Fea­vers or Distempers into Surfets; while according to the known reason they di­stract Nature, a Pepasmo ad Pepsin, from concocting of the matter of the Disease, to the digestion of these Juscula chari­tatis, slops of good will. Should a Patient [Page 127] be bound to give all his Advisers a Fee, he must quickly be removed (though an Al­derman) to the Hospitall, there to bee sick sub forma Pauperis. I know no true reason of the length, or dodging of some Diseases (and chiefly Agues) than the inconstant hearkening to (and use of) any remedy taught them: No that golden Rule of Montanus might save silver in their Purses, and easier renew the Lease of mens lives; were it embraced, and follow­ed: it is in his 31. Counsell, for a noble Matron. Si curari vult, indigebit, diutur­nâ Perseverantiâ & pertinaci Patientia [...] obediendo fidelibus Medicorum Consilijs, &c. If she will be cured, she must have lasting Perseverance,3dly. Pati­ents Dis­ease after sicknesse. pertinacious Pati­ence, and obedience to the faithfull advi­ses of Physitians, &c. But I passe to the Disease of their Recovery, the Gout in their hands, that Martiall found in a Cli­ent.

[Page 128] And now our Patient hath gon through all his own crosse Purposes, and Mis-beha­viours, yet is of the mending hand (no, in his Body, I would say) for his Gratitude sickneth) all the ill humours of his body ad manus amandantur (as they term it) run into his hands; where such a Gout settleth, he cannot reach the Physitian his hand (if you would never so fain) and such a costivenesse hath seised his Purse, nothing but a Tax, and Suffimigium, or smell of Match (a strang course for Co­stivenesse) can loosen it, much lesse the Spirit of Gratitude (some drops where­of, all Chymistry can scarce promise us) And now me-thinks I heare the Parrot change his note, from a hundred pounds for a Boat, to give the Knave a Groat: and whereas at beginning, it may be twelve pence was little enough for casting the Water; now a few of them are too much for the cure. Which sordid Ingratitude is maintained by a worse (for this may fall upon Inabilities, but (that which the poorest may afford) they are now nig­gardly of good words) and a malevolent Palsie of their Tongues must make good this Gout of their hands; for what is their language now? but slandring all the Phy­sitians [Page 129] care, by fathering the Cure on some other; if it be but a Neighbours Gelly of Harts-horn, or some comfortable Messe of somewhat or other they last took; what ease they found? it did them more good than all the Physick they had from the Doctor, or Apothecaries. How did a lit­tle Violl of the Syrupe of Clove Gilly­flowres that I had from Mrs. such a one, how it refreshed me! I might have saved money in my Purse, and have been sooner well (for ought I know) had I h [...]arken­ed to my friends that bid me not meddle with these Doctors: But suppose he was obedient, and pretty orderly▪ and took lit­tle, or nothing but by the Doctors directi­ons; why then either he was quickly well, (which is worth double Praise, though not Fees) or longer under the Doctors hands. What work doth the Sophistry of Ingra­titude make with this Dilemma? If quick­ly well, it was but a small matter to do, or a small matter did it, scarce worth speak­ing of (much lesse paying for) if longer, he doubteth he took too much Physick; he might have been better if he had given over sooner. Nay (which is the lowdest lye of all) some are not backward to im­pute their Recovery, to leaving off: a fine [Page 130] compendious way of thanking the Doctors care, if not an Atheisticall slighting of Me­dicines appointed by the Grand Physitian, God himselfe, Ecclesiasticus ▪ 38. 4. The short, and long is now no sight so unplea­sing as their unsatisfied Doctor; his feet are cloven now, according to the Epi­grammatist,

When they are brought at last to some satisfaction, to Doctors and Apotheca­ries: What strange Topick, and Argu­ment for Abatement do they use? that they never mention to Mercer, Brewer, Butcher; &c. I am a poor man, Sir, and have a charge of Children; perswasives the Chandler, and Ale-house would be deafe to. Nay, the length of the sicknesse (which implyeth the longer attendance, and pains of Doctor, and Apothecary) shall bee urged. I have been at great Expences severall waies in my sicknesse, and losse of time, &c. Such crosse-graind reasoning hath Ingratitude. They never use any of [Page 131] this stuff to their Sow-gelder, or Farrier; onely every penny bestowed on their own health they count lost, and flung away, and pray give the Doctor (thus used by your unworthiness) leave to think so too; and give him leave to repent the Cure, as having injured the World, in longer cum­bring the ground with such Cattel, though good man he is to be excused; without hee should go to a Figure-flinger, and know before hand how the Patient would behave himselfe after the Cure: he can­not tell it by the water (it were the best discovery the Water could afford) or his Charity blindeth him so (if it be to be discerned there (that he cannot believe such basenesse under the visage of a man. And so I leave the Doctor sicker then the Patient, with the smell of Karkasse and Carrion Gratitude: and I passe to the Accessories of this Man-slaughter,Tenders Faults. the Tenders (or Nurses, call them what you please) and their Faults. I doubt not but Hippocrates was wont to find sometimes his Patients Window full of Cawdle-cups, or Porringers, or some Scraps of forbidden Chicken, Rabbets, or the like courteous mischiefs (out of their due time) which made him add this, [...], atten­dants [Page 132] to the Aphorisme of Indemnity, (as I may term it, for it saveth from blame, the honest and rationall Endeavours of a Physitian) for hee found such Tenders that more loved their good Master, than sound Master; that is, that would humour him, so long as thereby they could keep him good to them, though mischievous to themselves: for what is all the care out of the Patients Chamber, in the Apothe­caries Shop, or Doctors Study, if Errours be committed there, that may undo more in an houre, than can be set up again in a seven dayes circuit? If their good Master will have cold Beer, he shall; alas what would you have him perish for thirst? and a little can do him no harm: If he will eat, they are glad to heare his Stomack is come to him; what will you starve him? he is now taking his leave of sicknesse, or Physick, now he can eat again: But the sad conse­quences Physitians know, and I leave to Patients sad experience, their best Eye-water.

A second fault is to conceale the Faults, or Transgressions through the Patients wilfulnesse, or some Visitant Practitioners Perswasions. Jone cometh it may be with somewhat in a Glasse (under her Apron) [Page 133] that did her Husband good, when the Do­ctors had given him over (or rather he them) pray drink this, it can do no hurt, if it do no good (and a hundred to one but Popy-water (if not Syrupe) is some­what in it) Well, it may be when the Doctor cometh again, he findeth in his Patient some pretty Bedlam looks (if not tricks, after this preposterous Opiate) and nothing must bee known what was done; they cannot tell what it should be without his want of sleep, or some Cold taken without their knowledge. And judge you, how mens lives are dallied with.

To conclude, through the default of Phy­sitians, the Theory of Physick is for the most part Conjecture, or Controversie, through the default of Patients, the practise is but Lottery; and that at both ends, ei­ther to get handsomely in, or crediblely out of: For the first Fortune, or (that which is as blind and unconstant) Opinio vulgi, Opinion of the vulgar, dispenceth Prizes to Ignorance, and Impudence; were it not so, a corner of a Street would not have more Patients than the best Phy­sitians Hall. And any kind of fellow on two planks, and three Hoghsheads (as emp­ty as his own) would not so easily cheat [Page 134] that Creature, quod vult decipi, that will be consened (or it shall go hard) the common People: Nor would broken French or Italian, in a disguised English­mans mouth (or broken English in an Out-landish mans) be more perswasive than Latine, or Greek, I, or the sobrest sense in their Mother Tongue; though from one, whose vigils for publike good, and health have brought him low, that hath almost made himselfe a Sceleton, to preserve others from being an Anatomy; every drop from whose Pen is an extract from the Counsels of Kings, and Empe­rours Physitians, Experience of former Centuries, and Improvements of their own. Yet such is the Lottery of entrance into Practise, that Fame, or some acciden­tall Cure, must have a greater influence on his lift into Employment, than solid Merit: And then for the lottery, and ha­zards in getting out of any particular Em­ployment, the mentioned Miscarriages in my former Discourse confirmeth. Against the first let the ingenuous Physitian Anti­dote himselfe with that rationall verity, A piu tristi Porci le meglior Pere, the sor­riest Hog oft lighteth on the best Peare. But above all Recipe Ecclesiastes 9. 11. [Page 135] and I will secure him proofe against all disturbance at the blind Praeteritions and regardlesnesse of Fortune, or the Purblind Vulgar: the Receit above mentioned is thus made up. I returned, and saw under the Sun, that the Race is not to the swift, nor the Battell to the strong, neither yet bread to the wise, nor yet Riches to men of un­derstanding, nor yet Favour to men of skill, but Time, and Chance happeneth to them all.

Against the last if possible get that L [...] ­crensian Law enacted, which Aelian men­tioneth in his various History, Lib. 2. 37. That they that drank Wine in their sick­nesse, without the Physitians Prescription, were to dye for it, though they recovered; or (if it must still be lawfull for people to dispose of their lives according to their Mother-wit) get a nil conscire Sibi, a dis­charge from the Court of Conscience; that he neither winkt at his Patients Er­rours, or through Supine Drowsinesse slipt into any himselfe, to the making of his Prescriptions, for life, and health as dreadfull (as my Lord Bacon wittily) as Proscriptiones Syllanae, Sylla's Proscripti­ons to certain and speedy death. This do­ing, there will be lesse feare of the Coarses [Page 136] bleeding, if he be invited to the Funerall, than at the following of some of the Mourners, whom wee leave with the Coarse it selfe, for the Crowner to give in his Verdict of, and to answer for the Man­slaughter, at [...]east (if not worse) fearing they are never like to heare not guilty pro­nounced for them; but rather the larg­nesse of the Bills of Mortality, filed on the score of them and such as they are. And now the Dissection is done, I wil wash my hands in the Laver of Charity, with some good wishes for such, as scarce can wish well for themselves. I wish them mens sana in Corpore insano, Sound Judg­ments (in unsound Bodies) [...] to guide their choice of their Aesculapius, but wish them a settled dislike of his Sister Circes; by whom the Poets meant old women with more Receits than haires; or (which it may bee are most) years, whom they sig­nified, together with the Rabble of cun­ning woman, good woman, &c. (they call them that spend their Husbands I know not what, in Syrupes waters, and Salves (besides Herballs) to set up the charitable Trade of Widdow-making, and Orphan-making. I say, when they made this Circes Aesculapius his Sister, they in­timated [Page 137] lately that the Creatures above mentioned, were Physitians Rivals in all Ages (it is my Lord Bacons own Observa­tion, Lib. 4. de Augmentat. Scientiarum. I wish him in the next place, nimblenesse in his Recourse to help, but as much Slow­nesse to groundlesse Change: This doing he may live out the daies of his appointed time. At which, Patient, and Physick must make a stand, and where I must leave him, since even my wishes cannot bring him one step further.

IN the shape of a Creature without Reason, the Tempter tempted us to Knowledge: In the shape of an Angel of Light, he would now bring in Dark­nesse: At first the Lyer told us we knew not enough; now he would perswade us we know too much: He would (nay did) insinuate in our first Parents undoing sub­tlety; now to their Children endeavour­eth to commend a self-betraying innocence of the Dove, sequestred from (and there­fore lyable to) the subtilty of the Ser­pent: He is still endeavouring to bring Goodnesse and Piety into scorne with Learned men, or Learning into contempt with Good men. And since he first divorced knowledge and practice in our first Parents, he is loath they should ever marry againe: in order to which designe, how would he faine perswade men, Sion and Colledge were profanely▪ coupled? and that the Hierusalem of God knew no such Build­ing; [Page 139] no Ʋniversities necessary in new Canaan, where all the Lords people are Prophets: a consequence I confesse true, were the Antecedent so, which I thinke sober Reason is not to beleeve was ever purposed should be, since such an univer­sality of Prophesying would make it use­lesse, being there would be none to be in­structed. You may take away the Pewes, where all are Pulpitarians.

But I shall contract that somewhat (a Discourse of this nature admitteth) that may be said in the defence of Learning, into these two enquiries: First, who and what have been against it: then who and what for it.

The first place I finde Learned men slighted in, was a Court indeed, but such a one whose Religion was Idolatry, and knowledge darknesse: grosser then that, they felt (the Plague of their hearts and understandings contending with, and ex­ceeding farr the plague of their eyes) in this Court: the cheife Enemy was a Dip­per, Pharoah (the first and last of Kings that were so, as the Red Sea can witnes) he could not away with Moses skilld in all the Learning of the Aegyptians, nor with eloquent Aaron; it is like his quar­rell [Page 140] was, They were Seducers of the peo­ple, Incendiaries, Mutineers, Factious, with such like cavills ignorance hath in­vented against ability of Parts, or any preheminence in knowledge.

A second famous Leader under the Prince of Darknesse (whose quarrell no doubt this is) and opposer of any light Truth might receive, but from Heavens Bonefires (the Faggots of Martyrs) was Julian the Apostate, who outwitted all the persecutors of Christians, in shutting up the Schooles of humane Litterature from them, and banishing them the Uni­versities; hee knew there was no such Island to banish them to, as that of Silly; matriculate, or rather Garrison, Truths Champions, in Dunce Tew, and he fear­ed not the conviction of his owne Aposta­cy, or of the Dotages of Paganisme.

To make up a third Officer in this Bri­gade, pray let that Pope be Listed, that made it a capitall Crime and Heresie, so much as to name, in jest or earnest, the word Academia, University: it was Paul the second, that hearing his Unkle Eu­genius was chosen Pope, changed his pro­fession of Merchant, offered at Learning, but being dull, and of incurable blockish­nesse [Page 141] (saith my Author) he became a hater of Vertue, and Learning, yet after arrived to the Popedome; by this triplicity of Enemies to Learning, we may guesse its opposition proceedeth from any Spirit▪ but that third Person in the Sacred Trini­ty: one of whose Gifts (to say truth) it is; even but to conster Sense; For from that Cloven Tongue, descendeth the Gift of Languages, which to learning is but as the Porch to the Building: examining the kinds of its Enemies. They appeare to be blind Zeale, mistaken Policy, or rustick Ig­norance (so justly to be call'd even in the gentilest Contemner of it) what they are, and say, I shall present together.

1. Among such as would perswade the world, Religion were too pure to mix with the Gentilisme of Learning. The Heretick (guilty and consciencious to himselfe of Refutability) taketh place first. Remove the Smiths out of Israel, and feare never a Malleus Haereticorum, Hammer to break in peeces the Forgeries of Errour, which then flourisheth, when Knowledge and Arts wither.

2. A second sort of them, are the Impo­tent, or Lazy; such as cannot or will not reach at the Abilities of others, and there­fore [Page 124] would have a levell in Qualificati­ons for preferment, or employment, and all because themselves can go no further▪ than such Orators (Quintilian at the end of Tacitus speaketh of) Equidem fa­tebor me in Quibusdam Antiquorum vix Risum, in Quibusdam vix Somnum tenere. When I read some▪ I can scarce forbeare Laughter; when others▪ sleep. Or that in Horace de Arte Poetica,

Their Store-house holdeth forth nothing but one of those two Simples, Opium, or Apium Risus (as the Botanists call a Plant.) They bring their Auditors to that passe, they can scarce hold either their sides in, or eyes up; and whatsoever is not according to this Directory of dulnesse, is Popish, or Heathenish Learning. A sober Scholler (that maketh Hagar know her duty, and not o'retop her Mistresse) that maketh his Learning serve his Religion is well used, if he scape with one of these Ap­pellations. If any discourse happen in ho­nour of Learning, presently they fall on that common place, how much mischiefe it may do without Grace (which none denyeth but the Atheist) and because it [Page 143] may do hurt, it shall by their consent do no good. If a man cloath his discourse in a Language that is not second hand Eng­lish, or but one degree above the offen­sivenesse of Caterwauling, why he is af­fected; if he preach so, he preacheth him­selfe: they are rags of the Whore of Ba­bylon, &c. As if there were no difference between speaking to a Congregation, and a Teem. Nay, I believe Banks his Horse was taught in better language, then some would have Christians taught. I know not how it cometh to passe, but many speak to God as they would not speak to men; and preach to men in courser phrase, than they would sell their Wares. Were some mens Petitions to men, as non-sensicall as their Prayers to God, they would need no o­ther ensurance of their deniall than the reading them; and scorn with laughter, would be their best Entertainment. Some Justices of Peace are preach'd to, with more Impertinence, than their patience would endure from a Malefactor; it would trouble their Worships (and without a­ny other Crime they would make the Of­fenders Mittimus) if he should ramble from the purpose (in answering their In­terrogatories) as it may be, doth their [Page 144] Chaplain or Pastour from his Text: and I am sure such stuff (from a Boy in the Schoole) as is tollerable (nay with some commendable) in the Church▪ would quickly make his Master set the Psalme La­chrymae to his Scholler. And thus they get Credit among some, for which at Schoole they should have got a whipping. What is this, but to deliver the Message of the King of Kings, as if they came with words and phrase unaltered of some rub­ber of Horses heels, or some such Poten­tate as Massani [...]llo, whose Messengers, if they delivered onely what he would di­ctate, must needs speak Mudd▪ and stinking Fish. But to reason with the cleanlinest Dull ones of them, if to speak in Evidence and Demonstration of the Spirit, be to speak with no more study and deliberati­on than good mens discourses (to the e­difying of one another) come to, Ser­mons may be called in, and each Family may take its own Tithe: Since every godly mans discourse is as much Sermon, & may bee as effectuall. I cannot therefore but believe Salomon requireth more in his Preachers than these do: for Ecclesiastes 12. 10. The Preacher sought to find out ac­ceptable words▪ &c▪ [...] words as [Page 145] good as one would wish, such as would please and delight; to be upright, and true, (which is the latter part of the Verse) it seemeth is not al, though the main required in them; but they must be words sought out (not Extempore) and acceptable, they must not defie the Polishings of Art, but must be drest in some taking Garbe sutable to the Audience, Ʋtile dulci, Pro­fit, and Pleasure must be the Preachers stu­dy, as well as the Poets: And whence such Dresses are to be had but from Learnings Wardrobes, I know not. Thus you see, some Raylers against Learning are barking Curs against some other Dog that runneth away with the bone. And that this com­plaint is not singular, take Causinus his Character of them, lib. de forma Sacrae E­loquentiae, p. 739. Invenias enim, &c:

2. Another Division under this blind Leader, lazy Ignorance, is that of the lazy Dispencers of the word, whom the In­dustry of others doth vexingly upbraid. The people are not more niggardly to­wards God (that care not for offering a­ny thing to him but what cost them no­thing) than some of these are to the peo­ple: They will afford them nothing that costeth them any paines, and study; to [Page 146] buy Books, spendeth money, to read them, time, and truly they can afford neither; it is not worth while to neglect their other businesse, to provide better Provisions, since course fare will even do as well: Spe­cially as these Cooks handle the matter, that have perswaded them their course Fare is the best (under that Notion of wholesome) and all other (but what they dresse) to be meer Quelquechoses, made dishes of no nourishing. And thus while they exclaim against Preaching but once a Sabbath, they pretend themselves Enemies to that lazinesse they are most guilty of themselves, for they preach not in the whole yeare once, and some scarce in their lives: without such discourse may passe for preaching, that is civilly used when called prating. The greatest (if not all) the paines that they take being in the delivery; which are much like the pains a Porter taketh in an Errant from Pauls to Westminster: In Gods Errant it may bee they sweat, but it is with beating the Aire, both with, and without a Metaphor; the industry of their armes, not heads, each Exercise shall testifie: these are they Saint Hierome pointed at in that Character. Qui loqui nesciunt, tacere non possunt: do­centque [Page 147] Scripturas quas non intelligunt, prius Imperitorum Magistri, quam Docto­rum Discipuli. Epist. ad Demetriad. To speake they know not, and bee silent they cannot, and Scriptures they understand not. They will Expound, they will bee Teachers of the simple, before they have been the Schollers of the wise. Another Character of these lazy Ignorances Cau­sin giveth, with the Reason in the above mentioned place; which take at length, since a word of it must not be left out. Cum maximarum Artium sint imperiti, alieni Ingenij Florem aegris oculis intuentur, & malunt (quod cuique facilius est) bonas Disciplinas Contemnere, quam ad eas Inge­nium cum multis qui in eo Pulvere a viris doctis ex [...]orbentur laboribus applicare, &c. Themselves being as ignorant as one wold wish, envie the Abilities naturall or acqui­red of others. And since to raile against Learning is nothing so great a task, as to attain it, they exercise their Mother wit a­gainst Fathers, Schoole-men, laborious Commentators, &c. or Sermons that smell of the Lamp; no, commend them to that Giftishness [...] can ex Manicis concionem ex­cutere, Shake a Sermon out of their Gown sleeves, or at Church-door chuse a Text [Page 148] though they there leave it, their Sermon comming not so neer it, as the Pulpit is to the Porch; but remit such Rushers not in­to the Church onely, but Pulpit, to the Philosophy Schoole to be shamed. Epiclus in matters of lesse moment was of another minde; when having the same Object, (as our grave Divines have against their studied Embasys) that his Speeches to the people were still premeditated;Eras. A­poth. 335. his brave answer was, Erubescerem optimo Jure, si tantae Multitudini consulens, dicerem ex Tempore; I might justly blush, if being to advise so great a Multitude, I should prate extempore. Heare this, and blush thou irre­verent babler, that railest against him that pondereth, what he saith to God, or for God, to men: And for hasty frequency of Preaching (that is not furnished from fulnesse) in the same Schoole let them heare Pollio speak, who confessed, Comme­dè agendo factum est, ut saepè agerem, sed saepé agendo factum est ut minus commodé, By pleading well I came to plead often, but by often pleading I learnt to plead worse; and Erasmus his reason is satisfying, As­siduitate nimia facilitas magis quam facul­tas, nec fiducia, sed Temeritas paratur. Preaching of the nature of discourse, for [Page 149] frequency, as well as easinesse, may beget facility, but not ability.

Well, we have seen the Pittifull who's, and in short the slender whats are against modest Learning in Religious Division; Let us see in the same who and what are for it; which if impartially compared, there might be some hopes, our Librarys might be repreived, and our Colledges un­sequestred. And that Learning may be saved by the Book, shee can bring that Booke that shall not lose an Jota unperformed,1. Who for it. The 1. Pen-Men of God. when the Heavens shall passe away, and the Elements melt; that Book of God, the store house of all Arts, were other Books lost: witnesse Valesius his Sacra Philoso­phia, and Alsteds Triumphus Biblicus: as for Eloquence, this Book of God doth so much speak for it, that it speaketh in it, and by it. Let them give us leave to speak for that, God speaketh not only for, but by: if the holy Ghost thought fit to speak to the World made, as God the Father did to the World making, in Number, weight, and measure; Let the dul Battologist raile as long as he will against the Logodaedalus, the Ponderer and shaper of his Discourses, on such a serious Message, in so serious a Place. We may say of the Scripture, as [Page 150] Vincentius Lirinensis of lesse deserving Tertullian: Cujus tot pene verba, tot Sen­tentiae, quot sensus, quot victoriae. Each word is a sentence, each Sentence, containing somewhat of that Copia rerum & verborum, Spring of Sense or Words, that Eloquence deriveth all her streams from. What choise and variety of Figures? What strength of Expressions? that transcend all humane Authors, you may taste by some Passages of sacred Writ; as that Job. 39. 19. (speak­ing of the Horse) hast Thou Cloathed his Neck with Thunder, an expression be­fitting the Majesty of the Speaker. What mighty lines hath Isaiah? How doth he set forth the Dis-proportion between God and his Creature, the World? in Isa 44. 12. 15. 22. read, and confesse Demosthenes, and Cicero, but Stammerers at Eloquence; but low the highest Flight of the proudest Fancy. How are al Lyricks out-gon by Da­vids Harp and how do Salomons Proverbs, (for contracted sense) worst Seneca? where is Their Conformity with this Book? that Count Sillinesse sufficiency, and prating Preaching. Shall that Book containe the choisest of Expressions; somewhat of most Arts? and in its Perspicuity Art, and Me­thode couched? and shall it be a crime, [Page 151] humbly to creep after in Imitation of this rare Copy? Were the choisest Abilities cho­sen to pen the Prophesie of Christ, and shall any serve for his Historie? shall we deliver glad tidings, pittifully? must Gospel Preach­ers, (as the word is) make one sigh, or sick to heare them? so as sometimes it is the Auditors passion, to heare their Savi­ours so unworthily related; and it is hard to tell which would try our patience most, Jobs Messengers, or Christs Must the bread of Life be ground only by the winde of eve­ry Doctrine? and whimsicall Wind-Mills? or by blinde Horses in a Mill, and not by those streames that flow from those two Fountaines of Learning, and (absit Invidia) true Religion? God forbid: no, the En­dowments of the Evangelists and Apostles, were as great as any of Christs fore-run­ners, although for Oratory, some of them (when chosen,) were no abler than the Fish they traded in; and were every way fitter to catch Eeles than Soules: but when called to fish for Men, they were endowed with sutable Abilities, and then no more remained Dunces, than unconverted sin­ners; so their very Enemies seem to confess in Acts 4. 13. perceiving these Unlearned Men to be such now, as it appeared they [Page 152] had been with Jesus. (But by the way this example of Christs choosing illiterate men to this weighty Function of the Ministry, is no more our Directory to follow, than it is to chuse such as we (if possible) knew Judasses as he did, or men of notorious wickednesse of life, because he had a Devill among his twelve Apostles.) You shall finde Peter changing his stile he used, when he writ Piscator; now he layeth the wrest­ting of Saint Pauls Writings and other Scriptures to the charge of men unlearn­ed, and (therefore) unstable; And such were some of you▪ blessed Apostles! true, but now they had conversed with him that could make them Commen [...]able without Time, or Degrees; and make them Docti without being Doctores, learn­ed, though not graduated. But look on him that is not ashamed of Learning, but confesseth his Education; and that is St. Paul: and do but hear him at the Bar, bea­ting Tertullus at his own Weapon, when as all Tertullus his Oratory could then (no more than I believe it would now) not perswade any before whom he plead­ed, so much as to wish themselves Ora­tours rather than Judges (Learned ra­ther then Powerfull) in aemulation of his able Tongue. Pauls Eloquence went [Page 153] so far, as to make the Judge tremble before his Prisoners, and almost glad to have changed Conditions. View his Writings, and see how deservedly he had the Title of the Irrefragable Apostle: so strong his Reasonings: how tart his Reproofs! win­ning his Exhortations! Paternall his Ad­monitions; Artificiall in his plainnesse, convincing in his Obscurity: All the Ac­complishments of a Divine or humane Pen-man were met in him. The other A­postles Writings how knit with one Me­thodicall Thread of Perswasion, able to draw even Gain-sayers to assent! (as to Logicall and Analyticall heads appears.) But before we come to the following Cen­turies, let us examine the Objected Proba­bility of Pauls enmity to Learning. I count him by (no wise) Preachers mista­ken, that think his Ironicall Phrase, the foolishnesse of Preaching, doth counte­nance foolish Preaching; in which 1 Cor. 18. 19. he onely declineth the re­puted wisdome of Philosophy, to assist ne­cessarily the confirmation of Articles of Faith: or that he disparageth serving (but sequestred or opposing) Philosophy, or Learning; which when separate from, or opposite to Faith, or Piety, is but a more [Page 154] guilty foolinesse; for that reason in the 25. verse: Aquinas on the place doth well distinguish between docere in sapienti [...] verbi, quomodocunque modo intelligatur, & uti Sapentia verbiin docendo, &c. Preach­ing in wisdome of words, and wise preach­ing of the word. The former he doth, saith Aquinas, that from Scholastick wis­dome wil have all, or the main props of his faith. Ʋtitur autem Sapentiâ, but he ma­keth a right use of such wisdome, that if he meet with any thing among the Philoso­phers, &c. that is Serviceable, he taketh it in obsequium Fidei, maketh it usefull in ex­plication, or application of divine Truths. But to proceed to the following Ages, Clement, Ignatius, Dionysius Areopagita, &c. prove the infancy of the Church Elo­quent, and when she began to speak, spoke no lesse learned then her Oppo­sers. In the second Century Justin Mar­tyr, Tatianus, 2. The Fa­thers in each Cen­tury. Irenaeus, &c. as I finde them Marshalled. In the third Tertullian, Origen (who it is said writ 6000. Books) Clemens Alexandrinus (the Christian Plutarch, as one calleth him) & quoddam Promptuarium mansuetioris literaturae; Mi­nutius Foelix, Cyprian, who (Saint Austin saith) robb'd the AEgyptians of all their [Page 155] Gold, and Jewels, their Arts and Learn­ing, when he joyned himselfe to the Israel of God, and set forwards to the Heavenly Canaan. In the fourth, Basil, Nazianzen, Chrysostome; with whose name (as the ablest Barrester in the cause of Heaven, the best Spokes-man for Christ to his Spouse, and who was among the Fathers, as Paul among the Apostles for all manner of A­bilities) I end the List of Champions for pious Learning, though thence downe­ward afford many more. Even every Age hath had Champions for the Truth, armed at all points against Sophistry, and men qualified with all Abilities of Embassadours for Heaven; that contented not them­selves with good meanings towards Hea­ven, or holinesse of life alone; to be all required in men chosen for such weighty Trusts, as the Oracles of God, by them to be defended, and explain'd onely by the Scripture it selfe, and the private Interpre­tation of their own Conjectures, but used all helps of divine and humane Learning; of all whom we may use those words in Ecclesiasticus 44. verses 4. 6. 7. that they were leaders of the people by their Coun­sels, and by their Knowledge and Learning meet for the people, wise and eloquent in [Page 156] their Instructions, &c. and were the Glo­ry of their times, verse 7. Come we now to the last and lastingest Friend Learning hath, and that is Reason; which (when it sheweth the usefulnesse thereof in de­fence or perswasion of Truth) if it leave not its Opposers convinced, it will aggra­vate their Obstinacy, and argue their blindnesse incurable for it.

1. [...]. What. The usefulnesse of it in the defence of truth, see by Athanasius his want of it at one plunge against the Arrians, where his want of that part of it (which is the Languages more particularly) his skill in the Hebrew, put him to needlesse, & shift­ing distinctions. Whereas it is Proverbs the 8. 22. Wisdome was with God from the beginning (which wisdome by both is con­fessed to be meant Christ) And they ur­ged the Septuagints Translation, Created mee, and so denyed the Divinity of Christ; he had easily evaded the Sophisme without a puzzle of distinctions, had he known the word [...] signified to possesse, as well as create. Without question, were one to enter Discourse, or Dispute, it is not ones Truly, I concieve, this is the meaning of the place (and, I believe it is faithfully tran­slated by such, and such pious men that un­dertook [Page 157] the work) will silence a man (be he friend, or foe to truth) that ap­pealeth to Originals. Then for Deductions, how easie to impose Sophismes on one that knoweth no kind of Logick, or form of Reasoning! which any love, but they that dispute for Victory, not Truth; that care not how they silence an Opposer, though it be by Impertinencies, so they be lowde enough, and nimbly enough urged. Come to others, that on good grounds e­nough, require some concent of History Ecclesiasticall, or Civill, for the explaining of some places of Scripture. What shall my Friend do? that knoweth no History but some ten or twelve Sinces in his Alma­nack: How long since the World was created, and when Coaches came into Eng­land: that dareth not lay a wager whe­ther Edward the fifth was before Edward the third; tell not him of Councells that knoweth none (or at least beleeveth none) but his Common Councel; calleth all Po­pish Traditions but what the Churchwar­den and his Predecessors can remember. Will such a one be fit to deale with one versed in History Ecclesiasticall and Civill, Councells, Law Canonicall, and Civill; weapons of use for Truth, as well as some­times [Page 158] against it, but of no use to our Ar­tillery-ground Man, that never saw any Service, never read any but his own Sides Arguments; meeting with any other he denyeth conclusions, careth not for Coun­cels, Fathers, Schoolmen, Reasons (all usefull in their course) so much as for one ignorant Neighbours opinion secon­ding his owne (for no otherwise indeed will he like any.) Judge you how fit such a one would be to defend his Faith against Scholastick opposition: Let Saint Pauls judgement be taken, who made not more fit by his hand then Pen, by Institution then Instruction, for this weighty calling. He would have his Bishop (which if no more then Pastour, the more to our pur­pose) one holding fast the faithfull word, as he hath been taught, that he may be able by sound Doctrine, both to exhort and convince Gainsayers; for both which how (contrary to this Canon) unfit are the illiterate Rabble? Such whose Giftish­nesse in Exhortation amounteth to a per­swasive power indeed, but to what? Of their Auditors to depart the Church, and spend their times better, then in hearing such holders forth of words that they ne­ver were taught (nor ever in themselves [Page 159] can teach) in stead of holders fast of words taught.

Convinced gainesayers and wranglers they are, in stead of convincers of such, as the Apostle would have his Bishops; the tenth Verse of that Chapter compared with Jude, verses 10. 12. 13. setteth out to the full the illiterate Townes new Tea­cher: there are many (there is a Rabble intimated, not selected ones, instituted, ordained, rightly called, &c.) unruly, and vaine talkers; here is two expressive Epi­thets for this Rabble, and those are, rude and ignorant, unruly and vaine; what is wanting in solidity, you shall have in noise. And because Opposita juxta se posita magis elucescunt, shadows best set off the lighter parts of the Picture, it can be no di­gression to follow the Apostles methode in delivery of his Cautions for election of men sufficient for these things (who I hope in fine, to the unmuddied judgement, it will appeare meant the Literate) which is as in the above mentioned place, to shew their contraries: I will therefore pursue it a little further. Jude limmes, me-thinks, these Gospell Dark Lanternes (lights I cannot call them, without it be Ignes fatui, Fooles fires, Wills with a wisp, &c. (as our [Page 160] very Teachers Meteorology wordeth them) the Apostles words are, verse 10. These speak evill of the Things they know not: (the latter part of the Verse, belonging principally to Ranters) Here behold againe Ill Language, and Ignorance, as their Matter and Forme coupled; what is it but making the old Adage Canonicall; knowledge hath no Enemy but Ignorance. Then in the 12. Verse hee saith, they are Clouds without Raine: good for nothing but to keep the Sun from the Earth, so are these Teach­ers hinderers of that Light and knowledge they cannot attaine to themselves. To say truth, though some call their profound Ignorances, New Lights, they were bet­ter Anabaptised into the Appellation of Extinguishers; carryed about with every winde. And indeed if Privations could have Rationes formales, the very essence of them, or, immediatè consequens Essenti­am, (as the Metaphysitians word it,) that which is but one degree from their Essence) is their inconstancy. And how can it be otherwise? Since very ordinary Sophi­stry turneth their braine [...], and vicissitude of successes, their hearts: you may know very well by them, where the winde sit­teth. And the two Poles of their own Mo­tions [Page 161] are Male-contentednesse, or Profit. Their Judgements leaning to one of these Cardinall Points (even when wee see no wind almost stirring) These are the weather Cocks, not on, but against Steeple houses (as Churches are styled in our new Chil­drens Dictionary) or if Lights, only in that Property of Flame, that yeeldeth to every Puffe of winde: but I forbeare to swell this discourse into a Commentary on that Character of St: Judes; (by them whom it concerneth counted Apocryphall) and leave them to the censure of the Judi­cious, (and their owne Consciences,) in that Character of Saint Austine, Lib. 3. de Schismatibns (and cited by Calvin) Isti filii mali: Qui non odio Iniquitatum Aliarum, sed studio Contentionum suarum, infirmas Plebes Jactantia sui Nominis irretitas, vel totas trahere, vel certe dividere affectant. Hi sunt Superbi [...] tumidi, Pervicaciâ vesani, Calumniis insidiosi, Seditionibus temulenti. Qui ne Luce veritatis carere ostendantur, umbram rigidae Severitatis suae assum [...]nt, ad Sacrilegium Schismatis, & occasionem Praecisionis: now because we may subscribe to that of Salomon, Nothing is new un­der the Sun, and because some such people have been cast on our Shore, (the Iland [Page 162] indeed suffering Shipwrack (as I may say) when they landed) take the Character in English neere the sense of it; and Saint Austin complained of a Generation, that (not so much to reforme the Faults and Errours of others, as to confirme their own,) having ensnared the silly vulgar, by the dazle of their fame, (in some plausible or other,) seek to engage or divide them; They are (saith Hee) swelled with pride, madly obstinate, treacherously slanderous, and even reeling with Sedition. Yet least they should seem to want the true Light, They eat the shaddow of austerity of Life, over their Sacriledge of Schisme; and for the justifying of their separation. Thus far Saint Austine, and I would the Infection had stopped, with the Period of its De­scription; or Life of the Describer: but Christs oportet, Silenceth our Ʋtinams: Of­fences must come, therefore let vaine wish­es goe. I now proceed to the conclusion of Learnings usefullnesse in the defence of Truth. What stout Defenders of the Faith can we expect they should be? that swound at a Syllogisme, purge both wayes at a Dilemma and are ready to make their own Testament, if they see a Greek one. Where hath Error s [...]aled Truths Walls? [Page 163] but where it found them thus slenderly guarded. Whereas on the contrary, what defiance to Rome hath the Church of Eng­land bid, from her Universities? What Champions able to grapple with their proudest? It were no Arrogance to af­firm, Bellarmines Cause, and Writings have been enervated more by the Church of Englands learned Fathers, and Doctors, than by any, or all of the other reformed Churches; and what greater Triumph than to beat Adversaries at their owne Weapons? If they appeale to Fathers, why we have legitimated our Church, as well as they (if not more:) if to Councels, we decline not those that are incorrupt; If to Scripture, we are for them (I am sure have been) in all Languages and Translations. But I passe to that other use­fulnesse of Learning in the perswasion of Truths: How unfit is he to be the Al­mighty his Spokes-man, that cannot Pen a Petition for himselfe to his fellow Crea­ture, man? He can doubtlesse ill Descant (or enlarge) on that Majestick Preface, Thus saith the Lord, that goeth to a Scri­vener, to make him an Humbly sheweth; although to one so illiterate too, that needeth (it may be) the same help to [Page 164] have it read, is the Art of divine Rheto­rick, the most easie Trade of all Trades? must tugging at an Ore, require a Prenti­ship, and shall Prentise, and Master be e­qually gifted for Preaching? Wee think not Porters fit to send to (or come from) Princes, and shall such (or those of no higher qualifications) be fit for Gods Em­bassadours? Would no Town chuse him Recorder, that knoweth not to write, or read his Name? and shall such a one bee sufficient to take charge of Souls? to plead our Cause, we can scarce finde any able enough, and shall any serve to plead Gods? and that with refractory man. Doubtlesse as Divinity hath much As­sistance from humane Learning in this one halfe of a Divine; viz. The power of per­swasion: so all it can get is little enough to deale with the Ignorant, peevish, and rebellious sort of men; Whose Godlinesse is gain, Creed sense, and Happinesse sen­suality; with whom in their pure Natu­rals, Heaven, and that inestimable Jewell in the Gospell, are Bables, and Hell a Fa­ble. Consider but the Task of the divine Oratour, and judge you what Abilities are requisite, and whether Saint Paul were not in some such Contemplation, when he [Page 165] cryed out, Who is sufficient for these things? Logick, must lend him Analysis to make usefull division of this divine Bread; Rhe­torick is the hand (as Logick is the knife) to reach it home, when divided, to every hungry Soule. It is not every one that holdeth the Plow, can sow this Seed; whistling to a Teem, and the voice of this Charmer are turned to severall Notes: It must be a search after acceptable words, that must furnish Salomons Preacher (as hath been said) he must have those Mu­crones Sermonum, Goades of the wise, that will prick up the drowsie, and forward the lazy hearer. Rhetoricall Topicks are such Whetstones, that even the Sword of the Spirit (that two-edged Sword) hath often used, Nor hath it waved the use of other parts of humane Litterature: you shall finde Poetry (despised onely by such whose knowledge arrives but to the under­standing, or liking of wofull Ballads) part of Saint Pauls reading, and by him quo­ted, Titus 1: 12: out of Epimenides: [...], the Cr [...]tians are alwai [...]s Ly­ars, &c. and let me crowde into a Paren­thesis, Aquinas his reason from the Glosse; [Page 166] (Doctor Sacrae Scripturae accipit Testimo­nium veritatis ubicunque invenerit.) Our Expositor Paul (saith he) of Sacred Scrip­ture taketh Testimonies of the truth where ever hee findeth them: If among Dicta Gentilium, the Sayings of the Gentiles, 1 Cor. 15. 33. Out of another Poet; viz. Menander (saith Hierome) he hath that cited place, evill communication corrupteth good manners. Sure Learning was no such Noli me Tangere, in the Apostles account, when the Heathen Poets were not onely part of his reading (as may be replyed) before his Conversion, but afterwards used as hand-maid to divine Truth. Lip­sius is of my mind in his Cent. 1. 99. Epist. In Platone, Trismegisto, Arriano, Epicte­to altas praeclarasque voces reperio; quid re­fert a quo [...]ae profusae, si ab uno illo Spiritu veritatis? Quam inspirasse, ubi libuit, pris­ca illa Pectora, nihil ambigo. I finde in Plato, Trismegistus, Arrianus, Epictetus, rare and excellent Sayings; and what mat­ters it by whom spoke, so long as from that one Spirit of Truth? which blowing where it listeth, I cannot deny but many times inspired them. And a little after il­lustrateth Learnings usefulnesse by a Si­mile: Ʋt in Praelio non Gladijs solum, & [Page 167] gravioribus Te [...]is Res geritur, sed etia [...] Fundatorum quaedam Opera, & laevis Ar­maturae est: si [...] in hâc nostra contra vitia, & Affectus Militiâ non solum illo Verbi pe­netrante Mucrone, sed etiam Philosophorum Hastis, & Sagittis aptè interdum & vtili­ter pugnabimus.

In English to this purpose. As in Battell, not the Sword, or other Weapons of concernment do onely do the work, but the Sling, and lighter arm­ed have their use: So in this War against Vice, we may aptly use Philosophers, Ora­tors, Poets, besides the two-edged Sword of the Spirit. To exposition of humane Lawes we count University breeding re­quisite: and shall any (of Learning too little to be of the Jury) be in divine mat­ters a Judge-like Expositor? Shall the Lawyer, justly enough, think scorn to bee taught by the Cobler in point of Lawes, and yet hearken to him (or his like) in exposition of the Gospell, with submissive Reverence, and Assent, if not Admirati­on? Were not Bedlam larger, than it is thought; or did not a (manifest a Phrenesis) a generall Lunacy, & madnesse rage; men would not be so provident for their Lands, [Page 168] in choice of able Lawyers (none forsooth able enough) but for their Bodies, or Souls; the name Doctor, and Fame, gift­ed, commendeth any to them: in any thing else not worthy to be their Clerks, or meaner Servants. Fellowes having no­thing in them deserving the word gifted; but their Education, which indeed is very many times of free-cost; not costing them­selves or Parents any thing, but their shift­ings from one Servile Spheare of Employ­ment to another. From the Stable to the Parlour, & there from holding a Trencher at Tables end to handling a Bible. Shall a Water-mans, (I conceive the Apostles meaning in this place) be of more Autho­rity then the Apostles own? If you will believe the whole stream of Interpreters, (as the Phrase is) I must be excused from ascribing as much to the Coach Box, as to the Divinity Chaire; and cannot be­lieve the Spirit of Prophesie is quite gon out of Learned men, into Chaplains that weare Liveries, and Teachers that recieve Vails: In which Rationall Infidelity I passe to the Apology for Learning against its other main Enemies; the selfe-conceited Polititian, and Ignorance, Rustick, or Gen­tleman, which I quarter in the same Scut­cheon, [Page 169] when they agree in contempt of Learning.

The first Aspersion of the Polititian,Obiections of Polititi­ons. is, that Learning doth emollire Animos, & Militiae ineptos reddere. Your Scholler can talk, or if he can fight it is but by Book: Me-thinks I heare the Martiall Ignorance say. A lye, we need not go so far as Caesar or Alexander, to confute; our Civill Wars of these late years too sadly do it: Pro­ving Schollers know how to use all of a Quill. He cannot more Ingeniously use the one part to write (Monuments that will out-live Trophees, and Memories of Conquests) than he can as meritoriously weare the other part in his Plume. What Opinion the Ancients had to this purpose, you may see by their Divinity, couched under their Poetick Fables. And among other that of Pallas, or Minerva (their Goddesse of Learning) whom they feign born armed: from her Perseus (by whom they signified War) had a Shield, a Glasse to discern the Plots, and Counsels of the Enemy. To her they assigned the Keys, and safety of Cities, or their Destruction: By all insinuating, no such Souldier, as the Learned one, either for defence or of­fence; what ere the Conjunction of Mars [Page 170] and Mercury signifie in Astrology, or Heavens, it matters not; I am sure at Cour­cell Board, and Field, it is of more promi­sing Prediction than their Disjunction, which will appeare in History of former Ages (since envie admits not present ex­amples for Authentick) where wee shall finde they have been united in Persons, and Ages, War-like, and prosperous. View the Specimens and hints of Caesars Abili­ties in Learning; as my Lord Bacon deli­vereth them in Lib. 1. De Augmentis Sci­entiarum. The correcting of the account of the year was no small Testimony of his Astronomy; and witnessed hee was as proud to know the Lawes and motions of the Stars, as to give Lawes to Nations. What more effectuall Rhetorick would you desire, than to still a Mutiny with one word as he did? See the Story in the a­bove mentioned place. But his Commen­taries witnesse enough for all: which when we look on, we cannot tell whether he writ, or fought his Battels better. I am sure the former doth preserve (and other­wise had out-lived) the memory of the latter, as on another occasion I have pen'd my Conceptions.

The same hand did use so well the Pen and Sword, hee wanted but Life to begirt this Globe with his Conquests. His Elo­quence was such, that to the civiller part of the World hee needed but, Veni, Di­xi, Vici; to the more barbarous (of such expedition was his Sword,) Veni, vidi, vici, the sound of his Tongue, or Trumpet, were enough to bring Citties to Parle, being able to woo, or force, surrender. That A­lexander was a Souldier, painted Cloths will confesse, the Painter dareth not leave him out of the Nine Worthies; and that He was Aristotles Pupill, (and that with more Proficiency than many spend some yeares in the University) History assureth; so ad­dicted to Philosophy, that his Dinners were Philosophy Disputations: Problems his Banquet, propounded by Himselfe, discussed by his Philosophers, (which were his constant Courtiers in Camp, or other more stately Residence) moderated by his Tutor Aristotle. His Meales were liker [Page 172] University Exercises than Refections: (it were to be wished our Universities Exer­cises were not now Principally Meales, and that in Naturall Philosophy, no part so much debated, as de Alimentis, instead of de Elementis; or that any part of Plutarch were read, but his Symposiacks! (but wishes are in vaine, I shall nere see't againe) view what this great Sword Man aimed at, and what Hee attained in Learning (to the shame of all Armed Ignorance.) His Aime appeareth by his Chiding Letter to Ari­stotle, for divulging his Physicks; profes­sing he had rather excell others in Learn­ing, than Power: and some Discoveries of Him attest, that Hee fell not short of his Desires. What a Naturall Philosopher Hee was, witnesse that Apothegme, depromp­tum ex intima naturali Philosophia (saith one of the most intimate Naturalists, the Lord Bacon in the former place,) Morta­litatem suam maxime pe [...]rcipere ex somno & Libidine, that Lust and sleep confuted the Dreams of his Flatterers, concerning his immortality. Since Aboundance, (super­fluous,) or want, are Arrhabones Mor­tis (as excellently the former Author (the Earnest Pennies of Dissolution of Bodies. In Poetry how doth Hee unflatter Himself, [Page 173] and at once deride the Poets, and his Flat­teries, when being wounded, he said, see this is not such Bloud as Venus Hand dropt when wounded by Diomedes. In Logick, his Retort on Callisthenes sheweth his skill, who when desired once, (at Table with Alexander) to take an extemporary Theme, and falling eloquently on the Praise of the Macedonians, Alexander desired Him to vary, saying, in so good a cause it was ea­sie to be Rhetoricall; and finding no lesse, on the contrary part, Alexander used one of those Strophae Aristotelis (as he once termed Them in another Case to Cassan­der) turning the Cat in the Pan, and said, etiam malus Animus aeque ac bona Causa in­dit Eloquentiam, would a wicked invention make one eloquent as well as a good Cause.

In Retorick, what more Rhetoricall, than that Hee used of Antipater? when commended for his not altering into the Habit of the Persians, at totus intus Purpu­reus, inquit, but, saith hee, he is all purple within: intimating, Humility was not al­wayes in declining the Mode, but as much Pride might be in affected Gravity, as in changeable fashioning. In Politicks how subtle a Distinction was it he made between two of his Friends, whereof one did amare [Page 174] andrum, the other Regem, one loved A­lexander, the other the King.

Let Xenophon be added, who ex ludibrio evasit Miraculum, going out of Socrates School, a Voluntier into Cyrus his Camp, after the death of Cyrus (without Sup­plication to the Persian, brought the Grae­cians from Babylon home, when most of the other Commanders of Cyrus his Ar­my were cut off, notwithstanding his Counsell of resolution, and making their way (rather than beseeching it) was jeered by Folinus as Bookish, and gallant Schoole (but not Camp) Advise.

2. A second Objection from Politi­tians, is, that learning spoyleth men for Po­lititians, making them unfit to govern. But this History confuteth by the unmatcht Quinquennium Neronis, & Decennium Gordiani Junioris. In one of which Seneca, Nero's Tutor ruled the Roman Empire; in the other Misitheus, intitled Tutor Rei­publicae (as Capitolinus saith) that the Common-wealth might better spare ma­ny famous for feats of Armes, than these Learned Mend-faults (in men, or States.) Take Senecas word, speaking of M. Cat [...]o Censorinus, who saith, Quem tamen Roma­no Populo herculé profuit nasci, quam Sci­pionem: [Page 175] Alter enim cum Hostibus nostris Bellum, Alter cum Moribus gessit. Rome oweth more to the Birth of Cato Censori­nus, than Scipios; for This fought with our Enemies, but the other with our Vices. Senec. Ep. 87.

Pius Quintus, & Sixtus Quintus a­mong the Popes, though mean Friars in their Education, were as famous Popes as any nursed in Courts. Nay, such kind of men, have this more honourable Elo­gium, or Commendation; that whereas indeed they are not so crafty to suit with all occasions [Per fas & Nefas] by wright, or wrong to bring about their de­signs: yet they make amends in going the plain, but sure way of Religion, and Ho­nesty; which they that go, will lesse need the pedling crafts of Deceit, Perjury, Dis­simulation, &c. nor those Ragioni del sta­to, Tricks of State, the mention of which Pius Quintus could not away with, saying most honestly: They were mera Malorum Hominu [...] Commenta, Quae opponerentur Religioni, & virtutibus Moralibus; Meer Devises of wicked men, set up against Reli­gion and Morall Honesty. A Pope (if a­ny) truly deserving the name of Pius. Or grant that Objection in part true, that [Page 176] Learning doth make mens mindes some­times wavering and doubtfull, out of a Scrupulosity bred by reading of diversity of Rules, and Examples; yet the same reading sheweth them the remedies of set­ling and cleering doubts: and as it shew­eth them Rules, so it sheweth them Excep­tions and Distinctions, to discover what is demonstrable, what conjecturall againe: grant an Imparity of Examples, they meet with in History, may somewhat wrest their Counsels and Advisos at first, to a Dif­formity from the present Necessity: yet on deliberation (or most commonly) sheweth them better the Rocks to be a­voided, furnisheth them with Cautions out of a comparison of Errours, and ex a­lienis Periculis teacheth a safer Prudence, than any Polititian whose structure of Observations is built onely on his owne narrow observation of Occurrences, or of some Contemporaries whom he taketh for an Oracle of Policy. The Policy of such may be compared to Empiricks Practise, that with some Panchrestum, Catholike Medicines undertake every thing; while the rationall Physitian useth reason as his Eyes, and Experience as his Legs; either solitary must be lame, or blind; so fareth [Page 177] it with these Polititians, that are gon no further, than that King would have his Son to learn no more Latine, than Qui nescit dissimulare, nescit vivere; these know no more Latine, nor Policy.

3. But me-thinks I heare Politicos subsan­nantes Litteratorum Constantiam, the shrewd ones of the World (as they would be thought, and call'd) upbraiding the constancy of pious learned men, and see them pointing at such, with A there goes your stubborn Scholler, that rather than alter his pace, or path (that Conscience or Reason boundeth him in) he will bee poor, undone; any thing but the Ratio for­malis, essentiall of a Suist, or selfe-polititi­an, that is changeable. See you not his Perpetuana Threadbare▪ whereas a more changeable Stuff and Garb, might prove contrary to its nature Sempiternum, never the worse for wearing, his condition might rather mend than be worse, if he could but learn that out of Tacitus, Histor. 4. p. 359. in 160 Lipsius his Edition.

I am the more punctuall in quoting it, that you may see the Politicians Gospell▪ as (as I may terme it) in its Originall. Hee bringeth in speaking Marcellus, se me­minisse Temporum quibus natus sit, quam [Page 178] Civitatis Formam Patres Avique institue­erint: Ʋlteriora mirari, Praesentia sequi: bo­nos Imperatores voto expetere, Qualescunque tolerare. Such A Spirit were of A Save stake, if not promoting Prudence, as they call it; but so is it not, not to tread be­side their Book, go beyond their Reason, to gaine A Life free from Necessities and cares: this, say They, was Seneca's Folly, who would live still as Hee and Nero lived in that Quinquennio, five yeares Raign. He will sawcily be a Tutor still, and check li­centious Power, till Hee bleed for it. And Demosthenes, They take for a foolish Po­lititian, be hee never so good an Orator, when he telleth the Athenians; Mea Con­silia si rectè attendatis, non sunt ejus Generis, per quae Ego inter vos magnus, vos inter Graecos despectui sitis; sed talia ut mihi saepè haud tutum sit dare, vobis autem semper u­tile amplecti. My Counsells are not leveld at my own profit, no nor safety; for though they be alwayes profitable to you to re­ceive, yet sometimes dangerous for me to give. But all the Machiavells on this little Turfe, (we keep such a deale of stirre on, to lose Heaven) I can silence with that oraculous ingenious Apologie of my Lord Bacon, so often in this Discourse mentioned [Page 179] and yet so necessarily: for, si quid tamen ap­tius exit, if any thing of sense or con­vincing Truth be in this Apology, I ac­knowledge my selfe his Debtour for Hints, and some Enlargements. The Oraculous Refutation take in its first Language, and second, (or to the sense of it) caeterum quod attinet ad fidei constantiam, & Offici [...]rum Religionem, quas certé Hominum Animis inserit Eruditio, utcumque eae quandoque a Fortuna mulctentur, aut ex male sanis Po­liticorum Principijs condemnentur; tamen palam scilicet apud omnes, laudem referrent. As for that constancy of Faith, and con­scienciousnesse of Duty, which for certaine Learning doth much insinuate into the Breasts of Men, how ever some times they prove unfortunate, or seem ridiculous (according to the wild Principles of some Polititians) yet at length, with even the most (as well as Best) They will appeare Praise worthy.

But I hasten to the Last Brigade of Learnings Enemies,Rustick Ignorance. and that is clownish Ignorance of its worth, from that such small shot as These Play, that it is an idle lazy course of Life. An objection I am sure idle enough if we consider the nature of Scho­lastick Employments, which is such as [Page 180] knoweth no vacation; being the work of that indefatigable part of Man, the Soule: Employments that they love for their own sake, herein out stripping all other Bustles, that are Levelled at Gaine or Honour.

2. Another is against the, Fortunes of Schollers: do you not see, say They, how thred-bare slighted, contemned, and all­most starved Their Bookishnes keepeth Them? the same Petronius Arbiter knew to be true p. 28.

But this is not more the misery of Schol­lers, than the fault of the Rich. Those that have counting Houses forget those that have Studies; or if you will, it is the pre­posterousnesse of their Day Book, and mis­placing of their Accounts, or misbestow­ings [Page 181] of their Plenty; the same that Crates, (one of Diogenes wisest Schollers) observ'd in his Time, and jeered with these mock Items.

Not much differing from the Accounts of Moderne Prodigalls, (or Misers shall I call them, since they are both; the first on Vanities; and the latter to Desert) what is it with them? but to my Faulconer 10. l. a yeare, the Curate 10. s. The Physitian halfe a Fee; the Mountebanke more than hee asketh, &c. with such like squintings on Desert: so that this objection of the Poverty of the Learned, they may forbeare for their own Credits sake: yet let Them call it the Schollers Misfortune, not misery: since his wealthy Soule is, Contemptae Do­minus splendidior Rei, raised to such a Pitch, as hee with more Gallantry, Scorn­eth these admired things of the World, than others do enjoy them: nor is it a [Page 182] Hermeticall Stoicisme if you believe Livy in the beginning of his History, aut me A­mor Negotij suscepti fallit &c. no Com­mon-wealth was ever happier; while Po­verty and Parsimony was in credit and e­steem, and (as Another saith) as Red is Vertues Colour, though from a Guilty Blush, so oft times, Recte statuas Pauper­tatem esse virtutis Fortunam, quamvis a Luxu & Jucuriâ accersatur. Poverty is vertutes Fortune (though many times caus­ed by their own Prodigality and Luxury) bringing Men to prize things truly to be valued, and contemn things falsly admired; and it is a witty observation, (and solid with all) of one, on that of Salomon, Buy Truth, (and that is wrapt up in know­ledge as the Kernel (in the shell) and sell it not, as if Hee thought fit to lay out Rich­es for Truth & knowledge, but not Them for Riches. Though every Age have too ma­ny such Merchants that sell Truth; Abilities, Conscience, and Heaven, for inconsiderable (wealth I can scarce call it) but Salary.

But methinks I heare that objection of Dionysius, if Schollers wealth were so much to be admired, and their Poverty more in Opinion than Reality; how cometh it to passe, That more frequent Rich Mens [Page 183] Houses than Rich Men their Schools? to which take Aristippus his Answer to the Question: Quoniam Philosophi norunt qui­bus egeant, Divites nesciunt▪ because they know what they want, and so do not the Richs: nor will the argument perswade a wise man to wish himselfe therefore the il­literate Patron rather than the knowing (though receiving) Scholler any more than one would wish Himselfe the contri­buting Patient, rather than the receiving Physitian; as at another Time, the same Philosopher retorted to an objection of the like Nature.

A third Topick of the Scorne of the In­genuous, is a contemptible obscurity, (as they terme it) of life, but for this they are rather to be envied, than pittied, especial­ly in times disturbed, with Pliny's caution, modo secessus isti, non Desidiae Nomen, sed tranquillitatis accipiant, if their Retired­nesse be a studious Tranquillity, and not disguised Slothfullnesse.

A fourth is against the Behaviour of Schollers to others, or for Themselves; as first, that they do not apply themselves so sutably divers times, (as were to be wished) to those they have Businesse with. They cannot flatter, cogge, nor dissemble [Page 184] as others: nor admire, (or at least pretend so) every thing for good, or wit, that this fine thing, and that other painted, utters.

To say truth, (when sometimes They too sawcily peep behind the Arras of Gayety, and see the Fool, or Knave) They cannot but laugh when they make legs to Knights. Wel, it is out of the Schollers way, but will you have the grounds of it, and in some sort Excuses? They are two, either Noble­nesse of Soule, or honest simplicity: by the first, they look higher, their wonder is of higher Election. They use not their Jacobs Staffe to observe Spangles, but Starrs, nor a Curious Dresse, so much as Coma Bere­nices in the Heavens; nothing attracts their serious Respect but Wit, or Honesty. By reason of the second, They study not Men for any other end, than to give every one their Due, and to teach the unlearned, or the willing to do the like, not to make their ends on any mans weaknesse.

Scire volunt [...]ecreta Domus, & inde timeri, is torne out of their Sententiae viriles: They are not Spies, on the Breaches, or im­perfections of Men, to make their ad­vantages of them; which is the part Ho­minis parum candidi, sed astuti, & bifidi, not of cleare spirited Soules, but Cheats.

[Page 185] Another Imputation is, the behaviour of Schollers is sometimes offensive and ri­diculous to those learned ones in Court­ship, and Complement; or his Tongue is not acquainted with the hawking Dialect. He cannot talk to, or of a Hound (Scien­ces indeed fit to bestow a Methusalems age on) our despised Scholler hath not the Mode, how ever not the Cloaths (which is harder for him to attain) for to be a Proficient in the former: and for the latter he could allow them recreations, but not his businesse, or worthy his talk, or time. He varieth his sports; his winged time hee flyeth at the bravest Game, Knowledge, Piety, Immortality. His hunting is of Na­ture through her severall doublings and Labyrinths: instead of a Horse-race com­mend him to that Race, and Match of Se­necas making, Lib. de Brevit. vitae cap. 9. cum celeritate Temporis, utendi velocitate Certandum est; between times swiftnesse, and his nimble Improvements, or Attach­ments of the precious (but posting) Mi­nutes. But in answer to the former Im­putations, he may use the reply of The­mistocles, when desired to play, and sing; I cannot fiddle, saith he, but I can make a little City a great one: He cannot cringe [Page 186] to a Fan, and utter a speech to it, but he can make one for the thing that must. Hee cannot it may be speak to a pack of Dogs (without it be out of Ovid) but he can speak to the purpose: He is not Criticall and exact in Garbes and Fashions, but he can correct a false Printed, or Translated Bible. It may be to some businesse (and his own profit too) he cannot apply him­selfe (because he will not) as other Bust­lers can; but he can profit others, and give what money cannot buy; Such wis­dome divine, and humane, as abundantly recompence his Fumbling in the World, at Wealth, or Honour. He cannot talk it may be so judiciously on the Exchange, but heare him in Pauls, and it will do your heart good (or should at least, if it be not past cure) what he wants of Abilities at the Custome-house, he maketh amends at a Steeple-house (as those Sacred Ora­tories▪ are in derision called.) Then for hu­mane Affaires, how is Learning parcelld out, and interwoven with most Trades, from the Merchant, to the Mechanick? The ones Accounts regulated by Arithme­tick, the others square, rule, and com­passe by Geometry. The Invention or Advance of most Arts write the despised [Page 187] Scholler Creditor, as borrowed from the Bank of the Encyclopaedia, or generall Learning; and shall the same Wares be of esteem in the Pedlars Pack, and of little or none in the Merchants Ware-house? A Surveyor of Land be more esteemed, than a Geometrician? an Astrologer than an Astronomer? Nay, any one of these, be­fore the generall Scholler? But by the way, in my reply to the Imputations a­gainst Schollers Behaviour, I would not be thought to excuse the Cynicall Solaecismes of any Schollers Behaviour, that remem­breth not that he is among men, and not in a Desart, or Platonick Common-wealth. Onely much excuse may be allowed his intention of minde on Studies, that he is impatient, should be interrupted, by the Impertinencies of being great rich, fine, or some-body in the eyes of No-body; or such as to him appeare little better, for sense or judgment. This I am sure of, on an Impartiall survey, and comparison of his Abilities, with his cannots (as I may term them) and these, or such like Impu­tations, seemingly black and dark, will dis­colour into Encomiums and just Commen­dations. But I draw to a conclusion with these mixt Apologetick & Encomiastick As­sertions [Page 188] sertions, that the Learned with sobriety [...] and zelous with understanding, are hated by none but such as understand them too well, or too little. The first is the Devill, that knoweth there cannot be a better A­gent for Heaven, or Engineer against Hell. The other is the ignorant World, whose blindnesse misseth not the Suns light, and stupidnesse feeleth not his warmth. And for Fortune, grant she be not the Schol­lers Mistresse: I am sure the World is but his Slave, nor better respect hath it from him, than to drudge to his Necessity, and the like lower Designs. This Apology for Wisdome divine, and humane, divine Writ hath furnished us with, that Wisdome is justified of her Children: And such as are matriculated in Albo Sapientiae, have not Wisdome for their Mother, can make no great brags of their Father. Let the He­rauld give them never so rich a Scutcheon, I am sure it will be but a Fools Coat [...], let him weare it on his Finger, Barge, or Coa [...]h. It is too much Ignorance hath made people mad against Learning; for it cannot be from the Spirit to raile against his own Gift (which he that will deny Learning to be, is an Atheisticall Dunce.) It is without all question a Beam from the [Page 189] Father of Lights; and when serviceable to divine Truths, part of Goshens Privi­ledge above Aegypt (when it was the Embleme of Hell.) What to think there­fore of its Enemies, I am confirmed by this Truth (with which I conclude) that Rebellion against Knowledge, is but Al­legiance to the Prince of Darknesse.

AN Apology for this Apology may be requisite, both to the Unlearned, and Learned.

To the former that are unlearned, but rather Friends, than Enemies to it (for to such the whole Discourse is an Apolo­gy) the visible ruine of Learning begun by some (and by more desired) may serve for my just defence, in that I undertook to speak a word or two (how well or ill so­ever) in its behalfe; since it cannot bee objected I feare shadowes, or defend what none opposeth. As to my selfe I am satis­fied, if no more follow but a Liberavi A­nimam meam, to let the world know I vo­ted not with those Philistimes, that plot­ted the putting out our Sampsons eyes, once seeing Englands (as it may be cal­led, and hath appeared heretofore, against [Page 191] all the Enemies of Truth.) For I feare af­ter it, it may act out the other part of the Story, and pull Ruine upon its selfe. Who seeth not that Prediction (of Psellus his Grandfather) not far from being fulfilled. [...]. That time will come, men will live worse than Beasts. D [...] ­us omen avertat, God prevent our fears, and put into the hearts of those that sit at Helme, to preserve our Land from being an Island meerly of speaking Beasts.

My Apology to the Learned is, for handling a good Cause so weakly: But with this comfort I will satisfie my selfe, (and I hope them,) I have not spoke so slenderly for Learning, but the best of its Adversaries speak more pittifully against it.

LArge is Cornelius Agrippas Regi­ment of Declamatores contra scien­tias (as a worthy Imposer of names calleth him) Railers against all humane Arts and Sciences, though his Followers do it in a worse sense than he; who pro­veth them vain in the Apostles sense, in comparison of (or sequestred from) the knowledge of our Redeemer. But he per­haps will appeare singular▪ that shall be­spatter Gospell Revelations (as some boldnesse calleth even Ignes fatuos suos, their fools fires) with the least blemish of Culpability; though with his leave that so thinketh (or without it) I cannot but bewaile (not admire, or reverence) the so much boasted Light, in Deeds of dark­nesse-dayes; or those two sad Divorces, that excellent French man, Charron de la sagesse, hath bewailed before mee: viz. Of Probity and Piety, coming from the first divorce of Knowledge and Practise, [Page 193] or (as he termeth them) Science & Sa­gesse, that is, Knowledge, and Wisdome, be it humane or divine; whiles separated from Morall, or Christian conformity in Affections, Passions, and Actions. These daies of ours are not so far from Adams in daies, and time; as neer them in Know­ledge, say some, in Disobedience say I. We boast Revelations of such brightnesse, as if some in these Gospell daies might be able to preach the second Adam to the [...]irst, and be his School-master in the Myste­ries of his Salvation. But shew me the Fruits of this Tree of Knowledge, or where the Tree of good life stands; for they are both in Gods true Eden. How cometh it to passe, that French Proverb is true in English? Ange en l' Eglise, Dia­ble en la Maison. An Angell in the Church and a Divell in the Shop; no exercise of the following day, witnessing our presence at the Morning Exercise; as too well know those that deale with us: never was more verbum vitae in ore, the word of life in our mouths, nor lesse vita verbi in more▪ the life of the word in our lives: Our former complaints were against times of Popery, because zealous without knowledge; our latter and present may be against Popery [Page 194] inverted, or knowledge without zeale; but hard it is to determine which is sadder, their blind zeale, or our lame knowledge; since we cannot tell whether Bedridden Sight, or walking Blindnesse advance least in the paths of Vertue, or that nar­row way that leads to life. The first can­not so much as start in the Christian Race, the latter not run right; dark zeale mo­veth too fast, and benummed knowledge too slow. How doth Experience witnesse, that Generation is not quite extinct, that God complaineth of; Labijs me honorant, sed cor [...]orum longè, They honour me with their lips, but their hearts are afar off. The Christian Isle of man (as well as the Jew­ish (hath too many Leagues between the heart and mouth, or between the heart and Cape, or head of it. Which that it may appeare shamefull, heare the light of Reason, and Philosophy Schoole com­plaining of knowing Do-littles. Seneca in his 108. Ep. Quae Philosophia est, facta Phi­lologia est, and giveth the causes, Ali­quid Praecipientium vitio peccatur, Qui nos docent disputare, non vivere: Aliquid Discentium, Qui Propositum adferunt ad Praeceptores suos, non Animum excolendi, sed Ingenium. The Doctrine of Manners [Page 195] is turned (saith he) into Discourse, and that through fault of both Masters, and Schollers; they teach to dispute, not to live, and these come to them to mend their Wits, not their Manners. And in another of his Epistles, that many made Scholas Philosophiae Otii Diversoria: One would have taken the Philosopher to have been one of our Supervisers; he hath so lively expressed our case. Doth he complain they came as much moralized from the dancing School, as Philosophy Schools? Change the word Schoole into Temple, and may not even Christians complain, men come as much altered from the Bear-Garden, as Church. And whereas hee complaineth Philosophy was turned into Philology; may not we too sadly complain, most of our Christianity is become Discoursive noise? our most gloried Abilities but at­tempted expositions of Sacred Myste­ries, (too deep for the Elephant) wrang­ings against clear Truths, almost as much as Practising against them; if we do afford the truth our good word, how do our Pharisaicall Cottingtons mix the commen­dations of good Sermons, with those of their bad wares? or in praise of Men, how familiar to honour you with the com­mendations [Page 196] of this Teacher, and that good Man; till your Bargam shall testifie, they brought away more of Mr. Foxley's Name than Sermon.

Thus while their Tongues only are Con­fessours, and their Eares Professours; their Practise of Piety, and of morall Honesty becommeth Martyr's. Thus doth doing of Gods will (as that exemplary Doer of his Fathers will between two Theeves) suffer now between the Gnostique, and Solifi­dian. One will father all it doth against the written will (even its shamelesse Libertine­isme) on clearer Illuminations, than Da­vids Lantern to his Paths can give. The other his doing nothing on his sufficient to Salvation Faith; beleiving indeed all Christ suffered, but nothing He comman­ded. Beleiving and Knowing doth so share the all of some new model'd Christians, that there is nothing left for that (now impertinent) Question, Mr. what shall I do to be saved? the very Question is a work of Supererogation, and he is con­demned for a Meriting Over-doe, that reckoneth good works, and keeping the Commandements, any part of the whole Duty of Man. Auricular Profession hath made good works Popish, and that in the [Page 197] practise (if not opinion) of Guides and Followers.

1. As for Guides, what ever of truth was complained against them for Disa­greement of Life and Doctrine, if there be not as much Cause still, give me my com­plaint againe. It is never well, where the Preachers Hand leaveth off to Preach (as well as his Tongue) by examples of Piety: easier by farre will Men hearken to his Exhortations to Charity, at whose Door the Parishioners may see the Poore releived, than to any two houres breathed Miser that is free of nothing but his lan­guage. the most ordinary Auditour can censure him (as blamable, as that Actor that cried O Terram, O Earth, and pointed upwards, O Caelum, O Heaven, and poin­ted downwards) that Preacheth con­tempt of the World, and practiseth Love of it. No doubtlesse, Hee that hopeth to be a Converter of Soules, must be A, Polycar­pus (one bearing fruit) as well as A Chry­sostome, (a Golden tongued Orator) He that is both, it may rightly have a third Name added, to signifie him; and be tearm­ed justly A Holds-worth, neer which cha­racter, as well as Name, (I dare affirme,) came a reverent Divine of our own, Si [Page 198] quis alius, (absit invidia) (with Envies leave) if any of late times. One that see­med so well acquainted with this Match of Knowledg and Practise, as he might be e­steemed both the Priest and Bridgeroome, matching them first in himselfe, and en­deavouring the like in others. So that his Name seemed an Imposition more of me­rit than Nature, having it no lesse justly from his spirituall Mother (the Church) than truly or primarily from his naturall Father: of whom, and his like, I shall aske no extemporary Commentatours concent (with my Glosse) to presume that Text is meant, Math. 9. 37. 38. The Harvest truly is ple [...]teous, but the Labourers are few, pray ye therefore the Lord of the Har­vest, that he would send forth Labourers in­to his Harvest: That true Labourers are few, our multitude of false pretended, and pretending Labourers do argue, whose call entitleth them not to the Work, or whose Lives answer not their call. But I wish the People were exempt from this Crime of Crosse-Practise: no Sermon they heare, but implicitly bid­deth the Bands of Matrimony, be­between the Eare and Hand; but common Practise hath clapt up a more monstrous [Page 199] Match, the Tongue and Eare now are joy­ned: what is heard, (if no more perhaps) shall be rather Preacht againe than practi­sed. And would you know what Musick, (and fitly too) is at this Wedding? the A­postle telleth us, a tinkling Cymball. Let People complaine of Parsons, and Parsons of People; I am sure neither are Canoni­call, neither the meere vocall Preacher, nor the Preaching Auditor: happy were the first couple before these, knowledge, and Practise, were divorced; a Divorce of sad consequence; whose least curse is that of Barrennesse, the danger farre exceeding.

1. For its Barrenesse, what is unpracti­sed Knowledge in any Art? but Pedantry; as what is Practise in all Arts without that of Living well? but shooting at Rovers; as in Instances may appeare. What if Men (like Broughton) can compile a concor­dance of years, in the sacred story? and make even a Conformity, between the deformed Gapings, Chasmes, and spaces of broken times? and yet skill not (I wish I could not say like him) a due conformity with present times. How long might we still complain of bad times, if Scalligers were as frequent as Pamph­leteers, or Tracts like his, de Emendatione [Page 200] Temporum, rectifying of Computations, as familiar as Diurnals: a truer way doubt­lesse for every one to be Emendator Tem­porum, were to turn over a new leafe in his own History, and amend his own Er­ratas. I will pursue a little Senecas Instan­ces, in the next Quaeres, as that in Musick. Monstras mihi (in Musicâ scil.) qui sint modi flebiles, ostendas potius quomodo inter adversa non emittam flebilem vocem. What booteth us to know, or play, a sad or cheerfull strain? If I have not power of being cheerfull in the saddest discord of my Affaires, or Fortunes descant on Lachry­mae.

Arithmetick enableth thee for Ac­counts, larger than ever any one, (J, or all the world together) did possesse: Better Accountants are they that number their dayes, or are skilled in the Apostles Ac­counting all things but Dung, and losse to gain that Gospell Pearle. Or better were the Arithmetick, Quae potius deceat nil ad Rem pertinere istas computationes, & non esse feliciorem cujus Patrimonium lassat Ta­bularios, as Seneca ibid. that could teach us all those Accompts to be of none. Geo­metry, it may be, teacheth me Wisdome, not to lose a Pearch of my many Acres, [Page 201] through imperfect Survey. At ego discere volo quomodo totos hilaris amittam ibi, but teach me the Art whereby I might learne to lose all with chearfullnesse; give me not an Art that teacheth me to mea­sure, or admire any of the wandring A­tomes of the circumference, but a steddy motion in my Aimes and Desires, to that Centre, whose Centre is every where, and Circumference is no where, even him whose name is all Quiescents, that Jehova himselfe. And in Astronomy, what should I trouble my selfe whether Saturne or Mars be opposite or no? potius hoc discam, ubicunque sunt, propitia esse, ih. rather let me learne where they are, they shall bee propitious: that is, they never shall crosse my will, because my will shall never bee crosse to Events. And therefore let us learn Senecas Resolve (in the same place) Ego quid sit futurum nescio: quod fieri pos­sit scio, ex hoc nihil desperabo, totum expecto. What will be I know not, but what may be I do, and therefore expect any thing, but despaire of nothing. By all which we see, the Philosopher taketh away the Title of wise man from the lazy Speculator in Arts, and Knowledge, and giveth it to the active vert [...]ous man, though never so il­literate; [Page 202] take it in expresse words, Mag­no Impendio, magnâ alienarum Aurium Molestiâ laudatio haec constat: O Hominem litteratum! simus hoc rusticiore Titulo con­tenti, Ovirum bonum! A great Coyle it costs, and an offensive one (to some eares) it keeps, to have it said, there goeth a Learned man: Let us be content with that plainer Commendation, there goeth an honest man. But well it were if meer Spe­culation were onely barren: its mischiefs are no lesse in [...]hurch and State; In the Church it spawneth Heresies; as to the State, it undermineth the structure of a well-setled Policy. In the Church it is Pestilentiall, in the State Gun-powder: Moses his Zeale broke the Tables against some stones (it may be) or some hard bodies, but blind or lame Zeale break them against one another.

T [...]ntum Religio potuit suadere Malorum, being true of the pretence of Religion, which passeth over all Ties of Nature, and Lawes of the second Table, to maintain but some Opinion in the first. He that a­greeth not with mee in all my Tenets, touching Religion, shall not be protected from all I can do to his Ruine, by being either my highest Superiour, dearest E­quall [Page 203] or the most innocent inferiour. Thus while Profession of Religion, and Practise of Charity are asunder, Confusion and Mischiefe go hand in hand. It is a saying among Divines, that Hell is full of good Intentions, and Meanings; but I think it may be inverted; good Meanings rather pretended▪ than intended, are ful of Hel, and Mischiefe. It was some such good intenti­on sure, Ravilliacs Zeale had its fire from, for the Catholike Religion; when no lesse than the King of France's blood could quench it. And on this Score none more against Christs, than Jesuites, against the Lords Annointeds, than they that beare the name of him whose Annointed these earthly Kings are; and all from no reason so much as the Nunnish, or Monastick life, (which you will) of their Knowledge, being as yet never married to Practise, than which (as by all that hath been said appeareth) no Match more desirable. What busttle is there in the World about inferiour Matches? Romants, and Histo­ry beare witnesse in the first: how must a whole Book full (of Adventures, Justs, Tournaments, Monsters kill'd, Inchant­ed Castles surprised, &c.) be read over, before Hymen light his Torch? In the o­ther, [Page 204] what Consultations, what Embassies, and a whole Councell-Board of Banes-Wrights, or Match-brokers, must go to the knitting a Princes Love-Knot; whilst in the mean time the most Non-pareille Beauty of the World, Beauteous Know­ledge standeth unregarded, or Cloistered up in meer Speculation, though long a­go contracted to Practise by him that hath made her Joynture (Christ himselfe) and that such a Joynture as sure might quickly match her, were his word taken; even Blessednesse it selfe. If yee know these things, happy are yee if you do them, Joh. 13. 17. And because it is for the most part the Methode of these Discourses, to let you heare the concent of the other part of the Quire (viz. Nature and her inlightned ones) Let Senecas vote passe towards the joyning of this couple, Know­ledge, and Practise. Haec alijs dic, ut dum dicas, Ipse audias; Scribe, ut dum Scripseris, legas, &c. stude, non ut plus scias, sed ut melius, Epist. 89. speake good things, that thou mayest be thy own Auditor, &c. Study to grow better, rather than more knowing: Nay he will call it no knowledge that is not impregnated with Practise. Tantum scire se judicat Quisquis, [Page 205] quantum non concupiscit, quantum non ti­met, Ep. 115. Let no man (saith he) think he knoweth farther than he restrain­eth his desires, or fears. Then take this Paradox for a Truth, no Scholler to the active Religious man; not he that defin­eth [...]Passions, but mastereth them. Doing well is Rhetorick; the liberall hand hath more Oratory than the Tongue of Demos­thenes, or Cicero, and speaketh more com­fort to the hungry Belly, than the best penn'd Oration. Let then the same be writ over our Churches, Closets, Studies (and all such like Marts of Knowledge, and Improvements of our Intellectuals) that is writ over the Schools at Padua. Sic in­gredere, ut Teipso quotidie doctior, sic egre­dere, ut indies Patriae, Christianaeque Reipub. utilior evadas. Let every Ingresse into such places, make thee more knowing, e­very Egresse, more practically usefull in Church, or Common-wealth. For (to conclude with the most forcible Reason) Doing well is not onely the best of know­ledge, but also most of Religion: Almes are the best Prayers, and the poor mans Prayers if heard, the richest Almes (ma­king the Rich the Poor mans Debtor) In summe, the active Christian is the onely [Page 206] Seraphicall Doctor, the just Dealer, the best Casuist, the good Example, Master of the Sentences, each good Action speak­ing more effectually, Imitation, or Con­viction to Spectators, than any (though the subtlest worder) could ever arrive to. The best Physick is to have Mens sa­na in Corpore sano, a sound minde in a healthfull body: the best Philosophy is to live well; and to dye well▪ the best Divi­nity.

IT is no lesse Prerogative of that noble Creature, Man, that no worldly Force from Men, or Angels, can command or conquer his Assent, than that his Will cannot be compel'd, to choose or dislike. The Liberty of this latter, I know, wanteth not Patrons, beside Experiments in every one [...] own breast in al premeditated Acts of the Will, demonstrating so clearly, that they confute all Opposers as plainly as Diogenes did Zeno, disputing against Motion, by rising up and Walking. But this Liberty of Judgement is neither maintained, nor or­dinarily observed, and seemeth allmost lost, either in Lazy, or blinde Sequacity of o­ther mens Votes: Our Opinions comming [Page 208] more by Contagion, than on Deliberation; thus breaking our Allegiance to that sole Commandresse of our Reason, Truth, while we do—jurare in verba Magistri. Sweare submission of Judgement, or As­sent, to every one that Invadeth our un­derstandings with those great Names, A­ristotle, Plato, Domocritus, &c. Whereas it were a Temper not only leading to Wis­dome, but were wisdome it selfe, to read all Authors, as Anonymo's, looking on the Sence, not Names of Books, or to heare Oracles of the Chair blind fold, not regard­ing who speaketh, but what is spoken, ex­amining all, by the compared collections, or Reading, or experience hath made; (Wisedome being nothing else but an In­duction from severall examined Judgements, and on occasion to draw out Pertinencies to some emergent, that either Discourse, or active Consultation propoundeth.) Had this been used, Truth had had more Friends than Plato or Aristotle: and Sects in Phi­losophy been quelled, whose motion (like Seditious Multitudes) are as well continued, as raised by their Leaders. Hence that Lear­ned Iconoclastes, that Image-breaking Ene­mie to Intellectuall Idolatry knew no better Furniture for Truths Temple, than the [Page 209] broken Images of Aristotle, Lord Ba­con in his Novum Organon. Plato, Demo­critus; or any other of the Antients set up in mens Mindes, as the only Idoliz'd Oracles of Truth. How many fling their Eyes off a Book, having but spied the Name? so true is that Complaint once fatherd on the Councell of Trent, that they damned not so much Books, as Authors: what ever such a one writ must be con­demned (though perhaps he would under­take meerly to transcribe that Councell it selfe) for Haeresie, and prohibited view. In Pulpit-custome, what other is the first Question, (almost) of every Congregationer, but, who Preacheth? I am confident, should a truly dull Battologist, that is of Ausoni­us his Character, (Quam pauca, quam diu loquuntur Attici?) that an houre by the Glasse speaketh nothing, should such a one I say, and a deserving eminent Preacher change Sermons; People would not only come thicker, but returne satisfied, and even to admiration, commending the weakest sense, from the lowdest fam'd Preacher. In humane Learning I appeale to every Mans own impartiall Breast, whether he can boast an unbiassed Judge­ment: and why not?

[Page 210]Doubtlesse for some of these Reasons.

Causes of Intellectual slavery. 1. The Marriage, (or Espousall, as the sage French-man) of our Fancy, or Judge­ment to some Notions, or Men; and this hath begot that peevish Morosity among men; that the more knowing Man, is to the very Ignorant, Hereticall, and to the Smatterer in Knowledge, Paradoxicall. When he delivereth any thing New, though but some clearer Illustration of old Truth, for that we must allow old and one, as well in Nature, as Divinity; Sub­ject and Predicate being in Nature coupled, before the first Logician ever worded a Pro­position. How few are they? whom Educa­tion, in the Esteem of an Aristotle, A Ramus, &c. hath not so tainted, that the Name of any other Author, or Philosophy, seemeth Heterodoxe without examination, thus sentencing them; I like not these new fangled Fellows that will be wiser than their Forefathers: pretty Somewhats they would meane, but sure They understand not them­selves any more than I do: thus lazily sleep­ing on Traditions Pillow, into a Lethargy of Ignorance: which breedeth an obstinate peevishnesse against any Mans light, not lighted at their Candle.

[Page 211] 2. A second Cause is mistaking Authori­ty: what more familiar, than to call the worlds Infancy, Antiquity? and its true Seniom, or Age, Novelty? which if it be the Brand of this my Assertion, I have a Patron that took it from Reason. But it may be, according to my Assertion, his Name will sooner still opposers than his Reasons: to them I name that (oculatissimus Bacon (Learnings Chancellour, more than Englands) but to the Rationall I set down his Reason, with uncontroulable Demonstra­tion; proving that which we call New, and upstart, to be the truest Antiquity. Take it in his own words out of, Lib. 1. Novi organi: Aphorism: 84 Rursus ve­ro Homines a Progressu in Scientijs detinuit & ferè incantavit Reverentia Antiquita­tis, & virorum, qui in Philosophia magni habiti sunt, Authoritas. De Antiquitate au­tem, opinio quam Homines de ipsa fovent, negligens omnino est, & vix verbo ipsi con­grua. Mundi enim Senium & Grandaevi­tas pro Antiquitate vera habenda sunt; quae Temporibus nostris tribui debent, non juni [...] ­ri, qualis apud antiquos fuit. Illa enim Ae­tas respectu Nostri antiqua & major; res­pectu Mundi ipsius, nova & minor fuit. The Reverence of Antiquity hath arrested mens [Page 212] Progresse in Sciences, yet that very opinion concerning this Antiquity hath nick-na­med the Ages of the World: for the Last ages are to be taken for the Worlds old Age, and so its true Antiquity: old age is not the first, but last of a Man; and truly we may hope for riper Judgements, more and better examined Experiences [...] from the latter Ages in points of humane Littera­ture. The Orbis Intellectualis, intellectual World meeting with daily, and fresh Cir­culatours, and Discoverers, as well as this materiall World, hath with its Drakes, and Magellans. It is good I confesse to use the North Starre of the Ancients, till through Progresse in later Discoveries, that Guide dippeth under the Horizon, as the Pole Starre doth to Voyagers beyond the Aequinoctiall: that is, use it so far as it giveth Direction, and not in Peevishness leave off all Observations, because out of the sight of that particular guide.

We are not to be angry at Stra [...]o, or Ptolemy &c. because they did not write of America, or not to believe Magellan saw those Straights, because more ancient Geographers heard not of them. Most true is that of Englands Philosopher, in the forementioned Book, and Aphorisme. Sum­mae [Page 213] Pusillanimitatis est, Authoribus infinita tribuere (Authori autem Authorum, atque adeo omnis Authoritatis) Tempori jus suum denegare; to give Authors more than their due, and rob Time, the Author of Authors (and so of Authority it selfe) of hers, is but degrading of that great Master of Art [...], Time, according to the Spanish Proverb, Tiempo es Maestro en todas las Artes; Time is Master in all Arts; and Knowledge, and Truth, not the Daughter of Authority, but Time. Salomon saith, Deus Mundum reliquit Disputationi Ho­minum, Eccles. 3. 11. God left the World to the Dispute of Men. To some it is a Primer, only wherein to spell a Deity, that ought to beloved and feared; to others a large Polemicall Bodie of controverted Quaeres; left to the Decision of Time, and Experience; so true is that Greek verity,

[Page 214] What seriously exerciseth one Mans Braine to defend as a Maxime, tickleth anothers Diaphragme no lesse than an Epi­gram: how farre so ever mens words will go in civill Contracts, no taking one ano­thers words nor Hands, in Disquisitions of Reason; and where the Diffidence is not the Child of Ignorance or Pride, it is more commendable than easy Credulity, which is the third cause of Intellectuall slavery. The Tyranny of which credulity appeareth3d. Cause 1. (for instance) in a beleiving Admirer of the Furnace, who will beleive more than an Alchymist will promise, and slander over the sins of his whole Life; which being cause of miscariage in their Attempts; when one single sin of theirs, call'd Cheating, might more justly beare the blame. He will soo­ner part with his Beliefe of the Trinity in Heaven, than not believe Paracelsus his Trinity of Principles omnipotent, while Himselfe proveth an inverted Chymist, (with the wrong side outward) making of that which was Gold, no Gold. He trusteth more assent to the bare word of a Philoso­phus per ignem, (even in Projections of Impossibilities) than the greatest Oracle of Reason could borrow, or Demonstration in­force. Nor lesse vaine is the credulity Ju­diciall [Page 215] Astrology gaineth; but from whom? none sooner, than those that believe the Moon no bigger than their Cart wheel; such as would scarce believe their Horse would ever be found, by that Astrologer that should tell them the little Dogge in Heaven were bigger than their Gelding. The lesse they know in Astronomy, or Phi­losophy, the more they beleive in Astrology; and none sooner believe their Starre book, than such as know not a Letter in any o­ther. They are of the same File with a third sort of easie Soules, with whom Romants are Chronicle: that beleive, the Sun hath had his Knights as sure as his Lustre, or Heat; and will afford so reasonable a Penniworth of Beliefe to the Homer, or Hi­storian, (if Poet fit not better the work) of the seaven Champions, that he will be­leive St. George for England did all the feats of the other six, and his own too.

Nay this Credulity was the first corrup­tion of Judgement, else a Creature, (and that in such a shape, as a Serpent) had not gained beliefe above its Creatour, in that, non moriemini, Yee shall not dye. And con­sider the nearenesse of it to those bright Irradiations from God himselfe, it appear­eth to be farre Sillyer, then any of the fore­mention'd, [Page 216] and ridiculous Credulities. But another extreame to this,4. Cause. & a fourth Cause of this slavery of our understandings, is ob­stinate adhaesion to false rules of beliefe, and Topicks of Probation: and that either ta­ken from others or our selves. One will be­lieve, nor like, nothing but what is tran­scribed from Seths Pillars before the Floud, or such broken Antiquities (to retaine the Word in its received acception) like do­ting Antiquaries, that will keep Moses his broken Tables with more diligence than the whole ones, and more admire the rest, or Fragments of Coines, that their Splendour, or intirenesse. So he dealeth with things stampt for Truth; he embraceth those Books, whose Authors Names are lost, or stand first in Fastis Temporum, are leaders in Times Kalendar; none so perfect in his esteem, as Authors with many Plurima Desunts, many Chasmes, and vacancys: if any thing fall under his view, nearer his owne Times, he useth Jobs words; He is but of yesterday, and understandeth nothing, king Horace his complaint true, Epist. 2. 1.

Such will approve Authors by the Chro­nicles, as in the same Epistle he sets them out.

Or which is the most spreading Infecti­on men raise their beliefe and Assent, from what is oldest in them selves; and hath been longest by them believed: what we heare, or read,Ad [...]lph. Act. 1. 2. as it agreeth with that, we will like, or dislike; so true is that of Terence. Homine imperito nunquam quicquam inju­stius, qui nisi quod ipse fecit (liceat addere) vel credit) nihil rectum putat: Tell men any thing not dropt into them by their Schoolmaster, Parents, Pastor or Tutor; how ready to cry new fangles, a singularity deserving Micaiahs Box on the Eare, and Question.

[Page 218] Which way went the Spirit of Prophesy in­to you? How come you to be wiser then all before you? To light therefore on the healthfull neutrality, I will observe the Polititians Rule; (as being usefull in the Imperiall Court of Reason) to steere a sted­dy course between deforme obsequium, un­becomming servility & abruptam contuma­ciam, & abrupt obstinacy. I will not gree­dily imbrace A Novelty on the insinuation of a Proverb barely, that a Child on a Giants shoulder, may see farther than the Giant. No, I will examine first whether Hee see, and then believe he seeth farther. Last writers are not, because Last, the best, but so farre as they have perused the old, and so truly stand upon their shoulders: o­therwise dreams of the Ignorant, or whim­seys of the Smatterer in Learning, might be stampt for currant. It is an observation even here usefull, as well as in Divinity, to obey that Text, Jerem. 6. 16. Stand in the way, and enquire for the old paths. Stand in the old wayes, or enquire for them, be­fore we enlarge our Discoveries of new. And that inimitable Poets Rule is true in al mending of our Intellectualls.Dr. Donne.

[Page 219] Augmenta Sientiarum, Advancements of Learning are not meerly Destructive of the old, but for most part additionall, Pro­gressive, not deviating. J will not so des­pise the Worlds nonage (vulgarly called Antiquity) to youth, as to think it might not have Vigorous Endeavours, and Per­formances, in the Recovery of newly lost Light. Nay had not the Deluge of Time drown'd their Traditions, and conveyan­ces to us, I know not why I might not believe the (Crepuscula) Evening of A­dams created light, brighter than the Noone of our acquired. And as in wealth, Salomon will allow it the Industrious ra­ther than the slothfull; So we may, (Caete­ris Paribus) believe the Primitive Times more knowing because more Industrious. We must deale with Truth (not as with Beauty but) as with Virtue, honour it in Age or Youth. For a generall Rule that of the Divine Oracles is best: 1 Thess. 5. 21. Prove all things, hold fast that which is good. No Notion should passe unexamined, though few have admission into the Pene­tralia, and inner Chambers of Assent. Look on Authors not as Dictatours, but Senatours; not Commanding, but Coun­selling my Judgement. If Copernicus move [Page 220] the Earth; it shall not presently turne my Head with Astonishment at it; because Opinion hath fixed it (it may be more than its Creatour) no, we shall do well thus to carry our selves to things Existences, or their Causes; to the first, let us not affirm their existence, and [...] on the Fallacies of Sense. The Sun may be really beneath the Horizon when apparantly above, nor de­ny a things existence upon its escapes from Sense. The Rayes that dispersed will scarce warme, collected may burne. In the Par­liament of Pernassus Resolved upon the Question, is not to be understood irrevo­cable, or unpassable: had Christophorus Columbus tied himselfe to Hercules his Pillars; (which they say were fixed at the straights of Gibraltar, as the Western Li­mits of the World) the Spaniards had never converted, the Indians; Gold (in the next verse) to the faith and trusty keeping of their Exchequer. I am perswa­ded nothing hath more continued such an Ignorance in the World, as Mens setting these terminating Bounds, and Pillars to their Discoveries, My Sense, My Rea­son; So farre will I go, and no further: calling Obstinacy to an Opinion, Solidity; and humble Ductility after further Reason, [Page 221] and Discovery, Sceptick Inconstancy. From hence I beleive it was that that Synods Geo­graphy was as ridiculous as a Cockneys: (to whom all is Barbary, beyond Brain­ford; and Christendome endeth at Green­witch, (because Kent there beginneth) when they banished a Bishop for saying there were Antipodes, as if the World and their Diocesse had the same limits; in the extremity of which, an Ale-house might not only be called, but be the Worlds end: a little more would make them assigne, (with that Rabbinicall Geographer) where Heaven and Earth met. A learned vote that any Tarpawlin Marriner might have nulled, had the straits of Magellan sent him to that Synod.

Secondly, as to the Causes of things, how warily must we conclude their Iden­tity, from a Homogeneity or likenesse of Ef­fects. Causes per se, and Causes per Acci­dens working the same Effects; the case of Obstructions in Physick proveth it: Hot things, because opening, may coole. Take the Oven Lid away, with hot Tonges, or cold, and the Oven shall coole. Old Phy­sitians, and Modern, that prescribe Cicho­ry, and Violets for coolers, may both at­ [...]aine their purpose; though one would [Page 222] have them hot, as many degrees as the o­ther cold. For cooling may be effected,

1. Either by that Picklock Leptomeria, or subtlety of parts, by opening the Pores (those doores of grosser parts) and so letting out that heat, or Vapours, that are strangers to Nature. Or

2. By arresting of that impetuous motion of the Spirits, Archives; of Nature (call it what you will) as those things do, that passe for narcotically cold.

Lastly, let us avoid that denying of Ex­periments, or Existence unquestionable of Effects, because their Causes, or their mo­dus operandi (which is but the Applicati­on of the Cause to the Effect) doth not fall under Demonstration. In this regard who ever pronounced, quod nihil scitur, for the greatest Demonstration straied not farre from that Text (of the greatest Sear­cher of Nature,Eccles. 8. 17. Salomon) Then I beheld all the work of God, that a Man cannot finde out the work that is done under the Sunne, because though a Man labour to finde it out, yea further, though a wise man think to know it, yet he shall not be able to finde it: that shutteth up all our indeavours for Knowledge under an Aca­talepsia, impossibility of certainty, or full [Page 223] discovery, even of Nature, while we look in this Glasse of the Body, till we come to do as Seneca wordeth it, Cum totam lucem totus aspexeris, quam nunc per angustissi­mas oculorum vias obscurè intueris, which differeth not much from the Apostles Eng­lish, now we see, as in a Glasse darkly, but then face to face; now I know in part, but then shall I know even as I am known, 1. Co­rinth. 13. 12. True therefore is that of Scaliger, exerc. 307. Ʋlterior aequo disqui­sitio, morosi atque satagentis est animi: Hu­manae Sapientiae Pars est, quaedam aequo A­nimo nescire velle, it is an uselesse Peevish­nesse to be too strict in Disquisitions and trackings of Nature, where shee will be hid: and a modest wisdome to be willingly ignorant of some things. Nay according to the same Author, Exerc. 1. Sect. 1. Sapientia nostra est Ʋmbra in Sole, or, (as Cusa.)Valesius Sac. Phil. c. 64. Docta Ignorantia cum Sientiae Ap­petitu Conjuncta. A Learned Ignorance, indeavouring Knowledge, is all our know­ledge; and our reason dischargeth its duty, if it neither sleep nor serve. But now for its deportment to Moralls or Politicks, (and its assent, or Approbation, respe­ctive;) That Liberte d' Esprit, that Char­ron mentions, is the best Temper, a true [Page 224] Patron, and President of this Independen­cy of Reason, and that freedome of Spi­rit, is that deserving Author of Religio Medici, with whom in this I agree. I look not on the Flemish, Italian, or French, with Prejudice, or Wonder; but as Socrates, (that counted himselfe [...]) as one of my fellow Citizens. Nor doth their different Garbes, or Customes, (the Garbe of their Mindes,) with mee, at all disguise that Common Image (wherein we agree) of God and Immortality, any more then antick Cloaths to a skillfull Eye, the likeness of Pictures: indeed an unskilful eye will quarrell at a Picture, whose Band and Dublet is not like the Prototypes, or mans, for whom it is made.

I allow Idiosyncrases, particular Con­stitutions to Politick Bodies as well as na­turall, as some have that Antipathy to Things; Cheese, Cats, &c. so some Nations their hatred of Customes, beloved by o­thers: the Spaniards constancy to his Fa­shion, would have continued Him in Fig-Leaves, had he been the first wearer of them. Whereas had Adams Sons and Daughters had the French Levity, hee might have been harder put to it, to have [Page 225] named his Children, than the Creatures: yet can my Charity, (without casting Ig­nominy on either) call the one a wise stay­ednesse, the other a witty variety. I am not bound to think the Trunk Hose of our forefathers ridiculous; because Fashions crosse the Seas as oft as the Packet Boat, into this Island, the Nursery of Noveltys: nor think the worse of these; because old Age, over-weening their own fashion, mak­eth them peevishly severe against any o­ther: in all things of this nature, it is rather Shismaticall Novelty not to be a sociable Innovator. Bring them to the Scrutiny of Reason; and that it selfe will be so changeably indifferent, as to Judge them indifferent, not requiring Sentence or Ab­solution of Them, their Authours; or Imi­tatours. I will look on this Hamlet of the Creation (be it the only, or but one, of the inhabited Worlds) the Earth, as one Cor­poration, differing it may be in the pri­vate Oeconomies of their Families, and look on all the changes of Common wealths, Ragioni's del Stato, Aimes, and Interests of Men, at Councell Board, Exchange, or Market, but as a Masse of Ʋniforme De­formities: and that without espousing my Reason so to any one, as to think it already [Page 226] so good, as none other like it; or may not be (if he hath not been already) bettered: this suspence, (Surseance de Judgement (as that excellent Frenchman) Mette L' Es­pirit a L' Abri de tous Inconveniens, it sha­deth the minde from the inconveniences of Quarrells, Charr. de Sagesse. Lib 2. c. 2. Disputes, Sidings with Opini­ons, being cheated by Sophistry, &c. Et hoc liberiores & solutiores sumus, quia nobis in­tegra Judicandi Pot [...]stas manet. It is a liber­ty maintaining the understanding Chast, neither prostituting her selfe to, or suffe­ring a Rape from any Opinion.

To be of Truths Jury, not Knight of the Post to any Opinion, or Interest: this temper Serenes the Soule from Passion, cleareth its Intellectualls, and restoreth it (in part) to its first, and best Independency.

THE Presse might be employed a­gainst, or for it selfe, according to the good, or hurt its Labours have spread abroad in the World. Look on them on the one side,Its faults. you will confesse the Teares of the Presse were but the Li­very of its guilt, nor is the Paper stained more than Authours, or Readers. That House at Harlam (too justly may be stiled a House of Mourning; notwithstanding it boastingly would justle the Chineses out of their Invention of Printing, which whe­ther as mischievous as their other of Guns, is doubtfull. That Inke hath Poyson in it, the Historian, as well as Naturalist will confesse: for empannell a Jury of inquest, whence Learning, or Religion hath been poisoned, & scribendi Cacoethes, dabling in Ink will be found guilty. For, [Page 228] First Learning hath suffered, Ʋt omni­um rerum, sic Litterarum Intemperantia la­boramus. Tacitus saith, among other ex­cesses even that of Learning may surfet us; and this was true before Printing: when the cure of the Disease, (most are sick) nisi te scire hoc sciat alter) of publishing, or if you will have it in Horace his words:

Notionellas (as I may terme them) was harder, by reason of [...]aborious Transcription, Vanity or con­tradiction, employing the pen even then. Of the former, let Dydimus the Grammarian lead the Van, of whom Seneca saith, quatuor millia Librorum scripsit, miser si tam nul­la supervacua Legisset, Its vanity. that he writ foure thousand Books, miserable Man if hee had read so many Pamphlets; & in those, Con­troversies about Homers Countrey: whe­ther Anacreon offended more in inconti­nence, or intemperance, &c. Most of them being stuft with such, or Grammaticall Questions: A Desease continued, if not en­creased since Printing, too much declining things, for the Declension of words. Wit­nesse such Laborius works in Criticismes [Page 229] needlesse. (Jasperse not the wise choise of usefull Quaeres in that study) the Result it may be of many Pages, is the alteration of a word or Letter, its Addition, or Sub­straction. O painfull wast Paper! how empty is the Presse oft times when fullest? empty we must acknowledge that, which vanity filleth, as we may well think it, when it issueth some Poetick Legend of some love Martyr, or pious R [...]mants of more than Saints ever did. What Pam­phlets the World in these latter times hath swarmed with, the studious Shop-keeper knoweth, who spendeth no small time at the Bulk in reading, and censuring modern controversies, or News: & will be readier to tell you what the times lack, than to ask what you lack. We live in an Age wherein never was lesse Quarter given to Paper: should Boccalines Parliament of Parnassus be called among us, I feare our Shops would be filled with printed wast Paper, condemned to Tobacco, Fruit, &c. No Charta Emporetica, Cap Paper, (or what else they call it) would be in use, till Le­gends, Romants, Pamphlets, &c. were spent. How justly may we take up that complaint in Strad. lib. 3. Praelect. 1. where Hee brings in Printers complaining against [Page 230] the Riming (Poetick they would be called) Pressers into the Presse: Qui quae noctu somniant, haec manè Lucem videre illico gestiant, all ready what danger are we in of eating up Antichrist confuted, in the Bottom of a Pie? or to light Tobacco with the dark holdings forth of new Lights?

To see the Antinomian Hony Comb, holding Physick (at second hand) in a Stoole Pan; sure argueth a surfet in the Presse, that thus swarmeth with vanity,Its Mis­chiefe. or Contro­versy: which is its worse fault, as being the mischiefe of a sadder and engaging conse­quence. Alas what now is the Presse but an office of contention, issuing rather Chal­lenges, than Books. When Pulpits grow hoarse with Rayling, then doth this take up the Quarrell, that oft admitteth of no Arbitratour, but the Sword. Books are subject among other Chances to fire, and the Worme: Such as are of this nature, prevent the Worlds Doome, and their own, not staying for the generall Conflagration, but beginning it: setting it on such a Fire of Contention, Schisme, & Haeresie, that that Bloud which can quench Hell Fire, can­not totally extinguish this: for the shed­der of that Bloud, hath foretold the inevi­table Necessity of it. As to the other Fate [Page 231] of Books, it is to be feared these feed their Authors never dying Worme. How mise­rable is truth torne by Antilogies, and little better than scolding, and suffereth more by this Pen and Inke warre, than by Pike and bloud shed. Truth di­vine. By how much more cap­tivating of assent, Sophistry is, than successe among Reasoning Soules (that comming neerer Reason, than successe, doth Ii [...]stice) and we know Truth is often water [...]d by Martyrs bloud: receiving more strength from the red letterd Dayes in an Almanack, that whole Tomes of Pro's and Co [...]'s. And what Truths Politick, or News suffer by the Presse is weekly experienced: it is no­thing to kill a man this week, and with Ink instead of Aqua Vitae fetch him alive next: to drowne two Admiralls in one week, and buoy them up againe the next. Each side save its Knight and killeth the Giant: but more assuredly Truths, so that many of those Pamphlets, may better be termed the Weekly Bills of Truths Mortality; than faithfull Intelligencers of Affaires. Nor fa­reth it better with Peace than Truths; The Feathers and Plumes seconding the Quar­rell of the Quill, from Inveighings to In­vadings, Declarations to Defiance; Remon­strances, to Resistance; and that to Bloud [Page 232] The Presse rippeth up the faults, and Dis­graces of a Nation, and then the Sword the Bowels of it. What Printing beginneth by way of Challeng, its contemporary In­vention, Guns answers in Destruction ac­cents. The Cau­ses.

Now the Causes of these enormities of the Presse are either in Writers, or Readers.

1. Among Writers, first some that write to eat, as Beggars examine not the vertues of Benefactours, but such as they hope or finde able, or willing they ply; be they good or bad, wise man or Foole, so do they beg of any Theme that will sell; true or false, good or bad, in Rime or Prose, and that pitifull or passable; all is one, Inke must earne Ale, and three Penny Ordina­ry's; write they must against Things or Men (if the Spirit of contradiction prove saleable) that they can neither Master, nor Conquer; Sparing neither Bacons, Harveys, Digbys, Brownes, or any the like of Improvement COLLEDGE (as I may terme them) though (beside some little somewhat for the venture) they get nothing, but such a credit as he did, that set Diana's Temple on fire, to perpetuate his Name.

2. A second sort are Discoverers of their [Page 233] Affections by taking up the Cudgels on one side or other, and it is come to that now, that Authour scarce passeth that writeth not Controversies, Ecclesiasticall, Politick, or Philosophicall. Though farre better it were for Publick good there were more, (deserving the Name of Johannes de Inda­gine) progressive Pioners in the Mines of knowledge; than Controverters of what is found: it would lessen the number of Con­ciliatours: which cannot themselves now write, but as engagedly biassed to one side or other; but these are, Desiderata, vereor semper desideranda, things wanting, and to be desired (I feare) for ever.

Second Cause are Buyers, the Chap­mans vanity, and weaknesse of Choice, maketh the Mart of lesse worthy Books▪ the bigger. Such is the fate of Books, of all other Ware, the courser the Ware, the more the Seller getteth by it; examine the truth of it at Stationers Hall, & it will too truly appeare in these latter times, the Book-seller hath got most by those Bookes, the Buyer hath got least, being not only the Luck of Rablais his Book-seller, that was a looser by his Book of Sence and Judgement, but abundantly repaired by that Ingenuous Nothing, the Life of Ga­raga [...]tua, [Page 234] and Pantagruel. What Age ever brought forth more, or bought more Prin­ted wast Papers? to read which, is the worst spending of Time (next the making them) and the greater Price given for them, and farre above their worth. But now what Cure for these Distempers of the Presse?The Cure. why truly for them in Fieri, no such Cor­recting the Presse as breaking it, but the cheifest help is Prophylacticall, a care Pre­servatory; and so an Index expurgatorius, an expunger of the vanity, or Conten­tion of originals, would save the labour of the Index EXPƲRG ATORIƲS▪ of Copies, and to save Paper from being so stained, would keep it from after burning by the Common Hang Man. It had been better if some Haeresies had been concealed, & never confuted in Print, and better Dark­nesse▪ everlasting had been the Fate of that Booke call'd the Three Impostors; (as in sad Probability it is the Portion of its Au­thor) than by being burnt,Printings benefits. to embleme the endlesse Punishment of the Compiler.

But not to make our Eyes sore by look­ing only on the hurt; let us turne them on the Benefits of the wel employed Press: and we shall see it a Mint of Solid worth, the good it hath done (and yet may do) be­ing [Page 235] inestimable: it is Truths Armory, The Bank of Knowledge, and Nursery of Reli­gion, never suffering a want of the sincere Milk of the Word, nor Piety's Practise to be out of Print (and that not only in one Book) weekly issuing forth helps to doing, as well as knowing our Duty. But the worth of the Ware house will be best known by the Wares, which are Books, of which see fur­ther in my Essay of Books.

BOokes lookt on as to their Readers, or Authours, do at the very first Mention, challenge Preheminence above the Worlds admired sine things, and more than Riches in (Homer) are truly [...],Homer. [...]. dropt from Heaven: and (such as are Di­rectories to Heavenly wisdom,) as Ladders for our Ascent: most usefull Bookes, are Comments on one of Gods two Books, that Hieroglyphicall one of Nature and the Creatures; or that precious Book of Life, that Verbum Dei, (to be esteemed next to Verbum Deus, that was pleased to be bound up in the course Cover of Hu­mane Nature) I say, that written Epistle of the Creatour to the Creature; In qua [Page 237] quicquid docetur veritas, praecipitur Bonitas, promittitur Felicitas. Now what Benefit Readers, what Glory Authors may reap from such Labours in comparison of any other labour under the Sunne, is d [...]on­strable to those prudent Chapmen of the World that know the just value of Things-Look on other labours of Men for the Necessities, or superfl [...]ities of Life; they are tainted with that Creature vanity (men­tiond by Cornclius Alapide on Eccles. 1. 2. Insensibilitas, quod omnis Creata voluptas vel Commoditas animam non pervadat, nec penetrat, imo in se non attingat, sed tantum Corpus, sensusque afficit; & per eo [...] Ani­mum obiter perstringens. A Tastlesnesse (as it were) that is in all created pleasure or pro­fit externall, not reaching the soule im­mediatly, but through the senses, (imper­fect, when not deceitfull Judges) they are like Sodome Apples, enduring the Eye, not the Touch, or the Feasts of Witches▪ which (according to most,) are but Dreames, the very word the Psalmist setteth them out by, Ps. 73. 20. where he bringeth in the gay things and preferments of the upper end of the World, to be but as a Dreame when one awaketh, leaving more vexation, than content.

[Page 238] On the other side the excellency of Knowledge, (the Quarry out of which these Jewells, (Bookes) are digged, and the wealth they bring) heare from Salomon: (the best Cash-keeper of Providence, having not only seen, but had in possession the best of sublunary Enjoyments) hee telleth us it is as farre above folly (be it rich or mighty) as light is above Darknesse, the greatest Antithesis Nature, or Poetry ever found out. Salomon thought his Titles slender, untill he could write the wisest Prince: and for wisedome, (though a King) hee was constrained to become a Petitio­ner; as if untill hee obtained it hee were but a Begger; and if we will believe Histo­ry; (notwithstanding his immediate In­spiration.) His Library; was not the least peece of his Magnificence. Such Furniture thought hee necessary, and stately the Queen of Sheba thought it, who (as Histo­rians relate) among other favours, had som of his Library bestowed on her, and with­out doubt esteemed it equall, if not above any other Treasure, since her Errant was more to heare his Wisdome, than see his Court. In a true verdict, no such Treasure as a Library, and (if all be true) the Hill A­mara in Aethiopia, out-vieth either Indies [Page 239] with their Diamonds or Gold, the Library of which place, some assure, is so famous, as to have in it writings of Enoch, Job, A­braham, Salomon, Titus Livius whole: nor for number is either that Library com­parable of Constantinople, containing 120000 Books, or that at Pergamus that had 200000. or of Alexandria in Aul. Gellius, lib. 6. c. 17. wherein were 700000. Books.

Look no further than our own Coun­try, it more Arresteth the wondring Eye of an understanding Travailer, with Bod­leis Library in Oxford, than all the state­ly buildings to the Humility of Devotions or Pride of Men, Temples, or Noble-mans Houses & in a just esteem is Englands rich-Ware house, though the Covetous Mole see no such worth in all Pauls Church Yard, as in one Lumbard street glittering shop. I am sure from the former, they may better furnish (and that with more com­fortable Notes) their Account Books that must be opened, when Shop Books are burnt. I mean the Book of Conscience, (I wish I could call it an Enchiridion, or Pocketing, but it is so little in mens hands or Pockets, (if taken in a good sense) it [Page 240] wanteth some other Name.) The Booke which in that grand reading day according to its contents, will be Licensed or burnt: and when God maketh up his Jewells, it is thence Rate Books will be made, and hee richer, (than one ignorant of its worth) that hath no other worldly goods he can call his own, but his Bible; if a well studi­ed and practised Bible: (but that and a fighting Sword, (according to the Jest) are rare commodities) which (scarce Digres­sion (bringeth me to that Book, which is the glory of the well employed Presse, and Redemption of all the Mischiefe that com­meth by it ill employed. But me thinks I heare no small fool cry [...], just con­trary: No one Book hath done more mis­chief than the Bible in the Vulgar Tongue; and he sheweth mee the sad Gashes in Poli­ [...]y, and Piety, this Sword of the Spirit hath made, in the hands of Mad Times: and since every one pretendeth a Key to this Padlock hung on this Sword. (So it had for Peace, and unity of Faiths sake, in the Apostle Pauls time, he lockt it from Wo­men, they must be no Expositours, and these Mysteries in another Place were under Commission, committed to Thee, [Page 241] 2. Tim. 1. 14.) ever since I say, there be so many Keyes, and those differing: what a­riseth from it? but breaking the Wards and Lock into so many pee [...]es, that the Interpretations of some one Text in this Book will equall almost the Number of all the Texts contained in it, and these In­terpretations maintain'd more than the Text; Explications of Faith breaking its unity (as if Bonds of Charity, and Publi­cation of Truth could not consist) and that with such Study, faction and at last violence, that both Truth and Love lie a bleeding. Againe, from these Religious contentions, begun in private dissenting Breasts, till they engage Church and State, (what faire Pretexts arise? for your Magni Latrones, armed invading Potentates, to inlarge their Territories? by invading their Neigh­bours to settle among them Truth. But what Truth? that They would faine take up a little larger Roome in the Map. They like not the scarce Legible confines of their Dominion, and faine they would have their Earth; while they pretend they bring them Heaven for it. A sad and true Scroule of Church and State Inconveniences▪ occa­ [...]ion'd (if you will) not caused, by this fa­miliarized Book; but the true cause is, our [Page 242] Leaven of Pride, Hypocrisie, uncharitable­nesse, that causeth such poysonous Fer­mentations and not the Bread of life; the foulnesse of our Stomacks prevailing above the goodnesse of the Food: Nor therefore to be denyed the good, and honest Heart, any more than Light to busie men, because denyed to mad men; or the Sacrament to be declined, because the Emperour Henry the seventh was poysoned in the Eucha­rist (an Act, Transubstantiation cannot excuse from a double Murther, by poyson­ed Christ▪ to kill his Annointed.) The woe (and so the blame) is the Portion of▪ by whom, not by what Offences come; plainly pointing out, the Faults are from Ration­all Agents, and Mis-interpreters, as the Cause, not from the dead Letter in any Languages whatsoever.

This Booke of Life now quitted (I hope) from its impudent Mischiefe) challengeth our Love, Praise, and Study from all other Books, they being no o­ther way of Price, but as they Comment-like refer to this. To enter on the true and right use of this and other Books, would make one it selfe, and that of bulke; onely in generall: They use them not aright, that have them for Ornament chiefly, and [Page 243] are more curious (as they are more ac­quainted) about the binding and strings, than Insides: Or proud of their Number, a Pride better befitting a Book-seller. No, they are Houshold-stuff intended for Fur­niture of the Mind, more than Study, or Chamber. Believe one that knew the use, and usefulnesse of Books as well as any; The Lord Bacon referreth it to these heads.

1. Pleasure mixt with Profit, best tasted in solitude by the Mind sequestred, to whom doubtlesse all other company is of small account; there is more Content, as well as Instruction in the company of the Dead, than of the Living; their Converse is Li [...]es Enlarger, non tantum suam aetatem ben [...] tuentur, omne Aevum suum adijciunt. Nul­lo nobis Seculo interdictum est, in omnia ad­mittimur. A man in his Study liveth all the Ages of the world, that are (not [...] concealed and lost: or [...] Fabu­lous) but [...] Historicall: which some reckon from Thucydides, and he tra­velleth all Regions, and with his Minde, (the true lofty Traveller) surveyeth them. The Worlds Declination is so far from shortning a learned mans Age, that the [Page 244] Book-worme is of all Creatures the longest lived, the last in every Age living all the former, to whose Age Methusalems was but Nonage. Historicall Faith will make thee live with thee first Adam; it floateth thee in the Arke with Noah. It will thus at any time make nine Persons in the Arke, five in Nebuchadnezzars Furnace, two in Daniels Den, &c. Seneca sure understood somewhat of this Magick of Historicall Beliefe,Sen de bre­vit. c. 14. when he said, in omnia admittimur, it associateth us with all Times and Per­sons past, Scias cum Rerum Natura in con­sortium omnis Aevi pariter incedere.

2 Usefulnesse is Ornament: knowledge gained by bookes, tippeth the tongue with familiar, or solemn Eloquence: The great Magnes Animorum, Loadstone. Nor hath it onely Attraction, but Conquest, in regard its surprisall is scarce resistable. And such hath learned Eloquence, or power of Perswasion, over unlearned Mindes: Since in Examples, or Philosophicall Cha­racters (as in a Glasse) it setleth the Pas­sions of men, most usuall, and meeteth ta­citely with their Objections, or bringeth some unexpected Topick of perswasion. And to improve this head of the Lord Bacons, of the Ornament coming by Books: Let [Page 245] me add Seneca's Heraldry that is in them. Thou mayst adopt thy selfe into what He­ro's Family thou wilt (such are chiefly the learned Tribe) Nobilissimorum Ingenio­rum Familiae sunt, Senec. de. b [...]evit. c. 15. elige in quam ascisci ve­lis; non in Nomen tantum adoptaberis, sed ipsa bona▪ thou mayst mend thy Pedigree, nay, thy Inheritance, not onely of the name of Pythagoras, P [...]ato, Aristotle (or any such Monarch in the Empire of Learning) but their reall goods of the Minde, that be­come greater by thy expending them on others.

But thirdly for dispatch of Businesse, Books are the Glasse of Counsell to dresse our selves by. So true is that of the Lord Verulam, Sermone de Studijs, 48. Homines Rerum gerendarum gnari, ad Negotia ex­equenda f [...]rtasse Idonei sunt; & in specia­libus, Judicio non malo utantur: verum Consilia de Summis Rerum, eorumque In­ventio & Administratio recta, felicius a literatis promanant. There may bee men that skil the Knack of some particular per­formances, and the Rode of some Affaires; but Consultations, and the grand Turnes of weighty and publike Concernments, are best managed by men of Learning, that may consult with the Antecedents, and [Page 246] Consequents of Occurrences, like, if not Parallel.

To summe up more benefits of Books, Books are lifes best businesse: Vocation to these hath more Emolument coming in, than all the other busie Termes of life. They are Fee-lesse Counsellours, no delaying Pa­trons, of easie Accesse, and kind Expedition, never sending away empty any Client, or Petitioner; not by delay, making their [...], Curtesies Injurious. Mar­cus Antoninus may sooner now be spoke with, than when he lived, though of so o­pen a Majesty: Caesar may be now con­sulted, that before admitted none (it may be) but his Counsell of War: No Thres­hold among these to be worne out with Attendance on their leisure, from businesse, sleep, or Riot. I may now come to the speech with Saint Austine (though a Bishop) without a leg to the Porter; would I con­verse with the ultimum Naturae, choisest Powers of Nature, and see how farre they went beyond many Christians, thy accesse to them is easie. Seneca and Plutarch as thy Contemporaries communicating their best parts (their mindes) with thine: Wouldst thou be a Spectator of the Mar­ket [Page 247] of the World, and see what the Trade of the world hath been from the beginning, what bid, and for what? on the Temple of Hi­story thou mayst stand, and see the lives of thousands bid for some petty Crown; of dear­est Relations for an Inheritance, of husbands, for an Adulterous freer Embrace; thou maist see Actions of greatest Note, as done before thy face, live with the first Mo­narchies, and traverse their Courts, and view their Exploits; what can r [...]der So­cieties afford me in comparison? that are immersed in more sordid sweats, and la­bours, and that for no higher Designe (as Salomon saith) but the Mouth (and whether after we know) as if one Gold­finder did but labour for another) how much below the extract of mans Soule is it? to busie it selfe, in thoughts for nothing but that the body be fed and fine. Correct O my Soule! thy esteem of things, and ad­mire thy Study, with thy Bible in it (e­enough indeed alone) above all Places and Societies, valu [...]g no speaking or living So­cietie, but as it agreeth with these dumbe and dead Instructors. Count thy Books in the Inventory Jewels, wherein a variety is the most excusable Prodigality, and right use (though but of a few) the best Hus­bandry. [Page 248] They are for company, the best Friends; in doubts, Counsellours; in Damps Com­forters: Times Prospective, the home Tra­vellers Ship, or Horse, the busie mans best Recreation, the Opiate of Idle wearinesse, the Mindes best Ordinary, Natures Garden, and Seed-plot of Immortality. Time spent (needlesly) from them is consumed, but with them twice gain'd. Time captivated and snatched from thee, by Incursions of businesse, Thefts of Visitants, or by thy own Carelesnesse lost, is by these redeemed in life, they are the Soules Viaticum; and against death its Cordiall.

To Authors how beneficial Books are, will appeare, when we consider all other A [...]chievements by the Sword, or Sweat, are but in Titulum Sepulchri, for some Ti­tle on our Tombes▪ Books are not onely Ti­tles on their Authors [...]numents, but E­pitaphs▪ preserving their Memories▪ be they good, or bad, beyond short-lived Pyra­mids, or Mausolaean Piles of stone.

HEre will be some need of Assistants in this live (and to the quick) Dissection, to deliver me from the violence of the Anatomy; every one past his Horne-booke being concerned, and al­most that every one faulty in head, or heart, the principall seates of Readers In­firmities. Nor can I tell which to begin at, it being as in Catarrhs Circulation (as described by Helmonts Predecessors.) The foulenesse of the stomack [...]illeth the head, (the top of the Alembick) with Rheume­ingendring Vapours, their Descent againe re-increase a Digestion-corrupting foule­nesse: So is it with Readers; if Detraction be in the Heart, Prejudice will be in the [Page 250] Head; if Prejudice be first in the Head, it will much biasse a mans like, or dislike. The faults of the Head I shall principally treat of. Among Readers I finde Heads, either too empty, or too full. First, those that are empty are either the invincibly Ignorant, or the Affected.

1. The first cannot, the other will not give Authors their due; what can the first sort judge? whose reading never arri­ved higher than an Almanack, or Diurnall (the States weekly Almanack a Posteriori) I forgive him, if he admire nothing but the hits and misses of Weather, or of the for­mer Almanack and latter. Is much Judge­ment to be look for from one whose knowledg in divinity is more from Church Windowes, than Church Bibles; and whose Ethicks are taken from Cheese-trenchers and painted Cloathes with false English? is he fit to judge a Poem? that admireth on­ly such Poetry as corners of streets, or the Milk paile sounding in his Eares, and be­lieveth Ballads equall with Homer; but such Readers we rather pitty than chide.

2. The affectedly Ignorant are worse, that will like nothing they cannot reach themselves. The gayer sort of Know-littles, call any thing above Horse-racing, or haw­king [Page 251] Dialect, Pedantry, with ruder Igno­rance, and blind zeale; what is above the levell of extempore Non-sense, is Popery, and Learning such an Idoll, that Bell and the Dragon were but Puppets to it (onely Bells Commons set afore him, were better I believe than they would allow this Idol.) A Greek word is Conjuring with them, and Latine they know no use of, since the Law is in English; nor therefore any of Gram­mer Schooles. Such Readers must have bald sense, and course language, which they cry up with, This tendeth to edification, this a man may understand, &c. They call con­tracted Sense Obscurity, avoiding of Tau­tologies, affected Phrase, Language of a fi­ner Dresse, Ends of Playes, as if there were no medium between High-shoon Language, and that of the Buskin and Stage: or if you will be above their understanding, they will best like it, or believe it; accord­ing to that of Tacitus, Hist. 1. Cupidine In­geny humani libentius obscura credi, In words that never did, never can, nor ever will signifie any thing; so they be new and in Fashion; a whole Dictionary where­of would hold forth but Muchnesse, of Nothingnesse. Againe, too many there are that are resolved to like nothing from the [Page 252] Pulpit, or Presse that smelleth of the Lampe, that cost the Author paines, be­cause it upbraideth their Lazinesse: they like that of Persius;

Give them Sermons easie as familiar talke, and printed Labours like those Sermons; commend them to such as can undo a Text (as they tearm it) with as much ease as a bow-knot, and Commentatours without Pen, Inke, or Paper; that neither know, nor care to use such Implements; though to ordinary Reason it were a prudent re­solve, to say, I would be loath to preach, no otherwise for he manner, than my Pa­rishioner were able to say to me at Table. (Though both Pulpit and Table discourse should be for matter good) or to say, I would print just as I preach. Since this is Sermo manens, a lasting Sermon, to more than any one vocall can be. Besides, in Sermons must be allowance for the capaci­ty of illitterate men, and such whose all of knowledge dependeth on the Priests lips. These labours fall (most probably) [Page 253] under the view of the more Judicious, and liable to the view of the most Judicious; therefore too much care can scarce go to the compiling of such lasting Discourses, with present and after Ages. But we will leave these kind of Readers with nothing in their Heads, and come to them with too much, the Severest Censurers of Authors: Such whole Heads are filled with those Principles of Prejudice (the true english of the Lord Bacons Idola, in that excellent Directory of Sciences, his Novum Orga­num) which are either falsly receptive, or morosely exclusive.

1. Falsely receptive, that corrupt any Notions mingled with them: of these true is that Aphorisme. Habet unusquisque (praeter Aberrationes Naturae humanae in genere, seu Idola Tribus) Specum sive Ca­vernam quandam individuam, quae lumen naturae frangit & corrumpit, every one hath a secret and individuall Caverne, or dark Cell in his understanding, which breaketh the Rayes of the light of Nature, and falsify the shives of Truth: among which that is no small one, to setup one particular Science for a common-place Book of all our Notions: to espouse our selves so to one part of truth, as to endowe [Page 254] her with all our Assent, bringing almost all other Notions to this for their Passe. Thus while Aristotle doted on his Logick, hee made his naturall Philosophy contentious, and almost uselesse. Chymists (if meerly so) are the plainest instance of all, out of a few experiments of the Furnace, making a Philosophy that vanisheth into Smoake. Doctor Gilberts justly to be-commended labour about the Loadstone so cramm'd his Fancy with Notions touched onely with that, and so moving towards it, that his Philosophy will scarce abide Experiments▪ or Re [...]sons Touch-stone in all Points. Hence so many Corruptions of diving Text, be­cause men endeavour to make it speak their own sense; use it as their Pleader, not Counsellour; if it will speak for us, none so ready to fee it (as it were) with the Resignation of our Reasons, or will: but if it Oracle contrary to our Interest, or Humour, we will create an Amphibo­ly, a double meaning where there is none; and make it speak our meaning, or con­clude it defective. Other Books fare in the like manner. What Author so ever deny­eth the undeniablenesse of any of our re­ceived Tenets, we glosse him with Inve­ctives, or damne the whole Book for Er­ [...]as. [Page 255] It is enough with the Astrologer, for a Divine, never so solid to lose his Esteem for Divinity, if he have none of Star-prophesie.

2. To come to the second Bench of Cen­surers, fitted with peevish exclusive Noti­ons, or Idola made by Education, Traditi­on, &c. (of which somewhat hath been said in the Essay of Reasons Independency) Look how, what you write, agreeth with these: You shall heare that grand Sophos in Martial. Ep. 1. 4. good, rare, excellent shall be their vote; but if you bring any thing cleerly new to their Antiquated un­derstanding, or contradictory to their Creed of Notions (as I may tearm them) then,

They fling you further from them, than Hercules did Cacus, blurre all, with new fangled, whimsicall, shallow; the most candid Dash, will be So, So. He is one of audax Ja­peti genus, the bold ones indeed, that will like a Book his Master, or Tutor condem­neth, and he is held Hereticall, that shall a­ver any thing defective, or superfluous in his all-knowing Aristotle; he that will de­ny the foure Elements, shall have the Ita­lian fifth bestowed on him (according to whom Il mal dire d' Altrui, e quinto Ele­mento. [Page 256] Ill Language is the fifth Element.) The fire Philosopher will quickly reduce that Book to Ashes (and its Caput Mor­tuum) that subscribeth not to its three E­lements: whithout a third cometh with his one single Element, and quencheth the o­ther three. Thus hath difference about the Number of Elements caused as much di­sturbance▪ almost, in the lesser, as their jarres and Combinations have in the grea­ter World; and such severe and sharp u­sage is enterchanged between dissenting Brethren in Philosophy. But come to the Vatinian hatred of Books and Authors in Religious and Politick Differences, and wee shall see it scarce possible for a Book, writ on any Subject, that will please two seve­all Readers: meerly because mens under­standings are Garrison'd before with old Soldiers, old Notions of undoubted Au­thority. He that teacheth, as having Au­thority, he that speaketh as never man spake, he alone can storme Assent: It is not a work for the learned Scribe, nor strict­est Pharisee. Nay, he himselfe that was Truth Incarnate (where he used not all his strength, and irresistible Battery, I mean, his Spirit of Perswasion) met with as bad Entertainment from the gain-saying [Page 257] Jewes, as any that ever writ, or dyed for him. In Divinity, Morals, and Naturals, true is that rule of the Lord Bacon, in his Novum Organum, Aphorisme 49. lib: 1. Intellectus humanus Luminis Sicci non est; According to that significant Phrase of Heraclitus, Sed recipit Infusionem a volun­tate & Affectibus, & quod volunt recipi­unt. We receive onely those things for Truths we have a mind to. Difficult things we endeavour not, sober things we despise, (as streightning our Hopes) Secrets of Nature, timorous Superstition frighteth us from: In Pride we decline Experiments, as fixing us in low and changeable things. Paradoxes our Master, the People, will not let us admit, so much as to examine. So many waies doth Affection stain our un­derstandings. But before wee leave our complaining Character, of what Readers are, take this as an unobserved secret; Bad Readers make bad Authors, which are fain to please bad Judges, with Deformi­ties instead of Beauties: an excellent I [...] ­lustration, wherof is that of Polycletus, who setting a new made Statue in the Market-place, and over-hearing the Faults the common people found, made one accord­ing to their Censures, as he could remem­ber [Page 258] when he came home. If one said the Nose was too little, he made it bigger: If another said the Eye, or Lip was too b [...]gg, he made it lesse. By that time he had done, you may guesse what a peece it was: Put­ting both again to view, his first made by Art, and that made by Opinion of the vul­gar; seeing his last derided, and the for­mer applauded, said, Know good people that which you commend I made, that which you discommend you made.

So fareth it with Books; the various Pallats of Readers, and multitude of Cor­rectors of the Press, streightneth writers of that freedome of the Spirit, that should bee in Authors; who while they strive to please all, become neither Friends to Truth, nor reconcileable to common Sense.

Well, we have seen what Readers are, let us now see what they should be; to bring Rasae Tabulae, clean Tables to every Author, is the advice of no small Philo­sopher. Super-writing (being scribling) maketh neither the old, nor the new legi­ble; a good course therefore it is to spunge out prejudicate Notions, or Opinions, re­ceived on any ground, but that Scien­tificall Syllogisme, where Reason is the Major, and Experiment the Minor: In [Page 259] making of which, all our life will not ex­clude any new reason, or experiment, but it will help to make the Conclusion so much the truer, though we come not to the Er­gò of our knowledge untill we come to the conclusion of our daies, and studies.

I will not slightly forgo any Notion, (delivered me from the Reasons of others, received deliberately by mine own, confir­med by both our Experiments) For a Novelty diametrically opposite, without it bring so convicting a Ray of Truth, that (as that one Dissenter in a Synode) it confutes the whole Synode of Opposers.

Thus I would behave my selfe towards Positive Assertions, and Tracts of Reason­ing. Now to Authors of modest Advice, profitable Pleasure, usefull variety, &c. I will dislike none, because he is not the best, or slight all, because none perfect. I look not for any Soule-like Composure, a­mong the works of men, that (according to the wordings of some Philosophy) should be Totum in Toto & tota in quali­bet Parte, Comprehensive of all I can ex­pect. I believe that no frighting Proverb (from circuiting the Zodiack of Learn­ing) unus in omnibus, Nullus in Singulis) he that is some body in every thing, is no­thing [Page 260] in any thing. For I believe there is no ullus in quovis Singulo, perfect; no cul­minating Writer, in any one Subject; so lofty as out of the reach of Imitation in some point or other. I look on Libraries, and Books, as a Garden of Nature, not of Art, where usefull Plants finde a room, as well as gay coloured Flowers. And amongst Writers, I look not every one should do by Themes (as he did by virtues in Pin­dars high Line) top only the choisest ex­pressions, or descriptions of them, in the same Author (though many times dull) there may be a Diversity that may excuse, being not equally bad. Scarce any one Book that is all a Parenthesis that may be left out, and the Reader never the lesse knowing. The Elements of Books Mar­tiall excellently summeth up in that Epi­gram.

The Metaphor of Cooks and Guests (fa­miliar in Prologues) may direct the De­portment of Readers, who are to come to Bookes as Guests, not Cooks, it being a Squeamishnesse to forbeare satisfying his Appetite, as a Guest, because somewhat may be wanting in some Dishes Prepara­tion that cannot satisfie the curious Cri­ticisme of a Cook. Martiall dressed his to Readers, not Criticks.

Lucilius was of the same temper, that said, Nolle se sua scripta legi nec a Doctis­simis, nec ab indoctissimis, quod hi nihil in­telligerent, illi plus saperent quam ut posset illorum Judicio satisfacere. Hee would not his Writings should fall under the perusall either of Dunces, or great Schollars; the former would not understand enough, the latter too much, for to rest satisfied. And in vindication of Authors, I may safely com­mend, him whose Resolution is, non nimi­um curo, because of that quidam exactos esse Poeta negat, not to be troubled, because [Page 262] their works do not satisfie the Captious Critick. It were a cruelty, but one de­gree lesse then Pharaohs, to kill all the Males that were not handsome [Fabula de te narratur] It is true of thee O Reader, that condemnest issues of the Brain, as are not such non pareilles, unmatchable. Let men examine but their own breasts, I am sure they would expect more Mercy as Authors, than they afford as Readers; But Justice requireth candid censure of any thing (if innocent) that cost the Author paines, and was minted in a publike Spirit (as they word it) he that will not be mercifull, let him be just: For rash Censure is an unobserved Injustice, and on the same File with Defamation: For what upbraid­eth any ones weaknesse, doth but call him Foole; what thou canst not mend, con­demne not, what thou canst not imitate, re­verence; what thou canst but equall, I know thou will be favourable to; but what thou art many stories above, look on as equall with some step thou didst rise by: Or as Elevated to the Meridian of others, if not thine. Books are like Letters; if they please not) think them not sent to thee, but some other, and there is no hurt done. Look on Writers as aiming to please them­selves, [Page 263] or others, not thee alone. Take not all Books as Epistles dedicatory to thy Fancy, or Approbation: and if things are not bad that attain their End; If he have had his End, to him his work is good, though it appeare not so to thee. To Readers of Obscurityes (where Censure is most un­just) let Socrates bee their Example; who when Euripides asked his opinion of Heraclitus his Book (hee had lent him) he answered [...]. What I under­stand was gallant; I will believe the like, of what I do not understand. To conclude let readers think, every Author confesseth his Writings not Canonicall, by an implicite Apologie that they are but men; from whom it is as unjust to exact perfection, as ridiculous to expect it.

QƲam necessarium est Rebus Pretia im­ponere? (saith Se [...]eca) how necessary is it to set a right Estimate on things? since there is not a higher point of Wisdome, than to know the reall worth of things in themselves, and their prizes what they must cost to obtain; Senec. Ep. 81. nes­cimus aestimare Res, de quibus non cum Fa­ma, sed Rerum Natura deliberandum est. It was an old complaint, that the World was in nothing more foolish than in Market­ing: For we judge of things not accord­ing to their reall, but reputed worth. It is this loseth Mankinde, in those many In­ventions Mans blindnesse hath groped out, since he lost his Integrity God had made him in. I have as harsh an Opinion of mans Corruption since his fall, as any; yet [Page 265] cannot believe his Perversnesse such, that if he did see the hole of the broken Cistern, he would leave the Fountain of living wa­ters. No, his Blindnesse and Infidelity be­trayeth him to this Stupidity, and Witch­craft-adhaesion to the Creature. Inconside­ratenesse of what we buy, and give, Cheats our Soules into such losing Adventures, and Bargaines of Dotage. It is reckoned for the sad condition of mankinde, that its happiness here is for the most part Imagina­ry, (but its Griefs reall) just so are his Pur­chases, the things (be they Favour, Wealth, Honour, &c.) he buyeth, empty or incon­stant; the price Blood, or Sweat: It is Epictetus his advice (seconded by the best Adviser, CHRIST himselfe) in all our Enterprises, to set down and reckon the Charges. Would I be entertained at such a mans Table (saith he) why he selleth it for flattery, while there, or Rehersall, (and Bill of fare) to strangers when gone, or the Humility of a Retainer, and such like rates. Now if thou wilt go to the price, proceed: wilt thou be rich what ever come of it? Canst thou afford lying, Dis­sembling, Cogging, watchings, moylings, ab­iest, and servile unselfing thy free born Minde, or Body? give these, and much [Page 266] good may it do you with your Bargaine. Is the Impropriation of some rich Beauty thy Designe? Scornes, tedious Attendan­ces, Frumps (as their Reward) Joyn­tures, and such like Geere, are the Prizes of its Pursuance, oft times; Brangles, Jealou­sies, Resignations of the Charter of the Male, by unworthy Obsequiousnesse, and are the Prizes of its Fruition. But amongst all the foolish Chapmen of the World, none to him that buyeth the Pleasures of [...]in for a season, with the losse of his Soule for Eternity. To buy a Lease of short un­certain life, with an Inheritance of Perpetu­ity, would be contemned for the Fools Pur­chase: And yet it were well if the worlds Wise-man were not this Foole. I will there­fore study to know what I buy, and what I give, and endeavour the wisdome to ob­serve Proportion, and the Justice, not to be angry with the World, if she deny me her Ra [...]tles, and Toyes (for such are the best of her Wares) because I will not go to the price of them. Let her keep Wealth, or Revenge▪ if necessary s [...]eepes, and quiet safety must be exchanged for them. I will not change the Poets Murus aheneus, bra­zen wal of Innocence, for her golde [...] Mines, nor the Feast of a good Conscience, for all [Page 267] the choise Delicates of the most inventive Luxury: and it were a shame it should not be a Christians Resolve, since the Phi­losophers Reason playeth the Clerk of this great Market, & giveth no lesse true then ingenious Estim [...]te of sublunary Desirables, Ep. 81. Nil habent Ista magnificum quo Mentes in se nostras trahant; Praeter hoc, quod mirari illa consuevimus. They have no such huge matters in them, to bewitch our Desires; because our blindnesse Ido­latrously bestoweth on them the Homage of wonder: For such is the irregularity of Custome, it doth not extoll things because worthy, but thinks them worthy, because they are Extolled.

THat the Truth of History is so much blurd, Tacitus (the subtilest of Historians, if Strada will not al­low him the best:)Histor. 1 Principio. giveth us the Reasons, because their Ink is either too thin and pale, through the Flattery of the Pen-men, or too thick and black, through its Gall and Malignity: ita neutris [...]ura Posterita­tis, inter Infensos, & obnoxios.

The Hand will shake where Interest holdeth the Pen. Were it not for his third Impediment, Inscitia Reipublicae ut alie­ [...]ae, ibid. unacquaintednesse with our pro­ceedings, [Page 269] Forreigners would be our best Historians; could Affaires be faithfully transmitted to their view, not more loose in Sheets, than from biassed Engagements, or Inclinations to either side.

It were the only way to have it Nar­ratio vera, & mera, true and naked Rela­tion; (as Strada seemeth to desire History to be) and to weare the only Ornament Tully would have History weare, which was nil aliud, quam ut mendax non esset, only that it should not be fabulous. And what Garb is it lesse in? men writing not so much what was done, as what they would have Posterity believe; and so between the dangerous Obnoxiousnesse of latter or pre­sent Times, and the uncertainty of more re­mote; The truth of History is much im­paired: that my Lord Bacon might well say (in 4th. of his Advancement of learn­ing, the cap. 5.) there is not a greater Rarity among Humane Writings, than an every­way compleat History: but either tainted with ostentation of their wits, or cloudings of Truth; Partiality in Judges of the Facts of men (Historians) being as frequent, (I hope more) as any could complaine in [...]udges of the Law: and truly, give me [Page 270] leave to say more mischievous in some re-respects; the one injuring (sadly enough) the Living; but the number and concern­ment are lesse than what are injured by corrupted Historians, injuring both the Dead and the Living; falsifying that Glass that should faithfuly present Predecessours, for Successours to dresse and instruct them­selves: by neither Ecclesiasticall or civil Hi­storian, escapeth this Imputation. One rela [...]eth the same Person for an obstinate Haeretick; that another Kalendars for Martyrdom; nay this Partium studium, Siding, hath crept into Historiam Neme­seos (as the Lord Bacon calleth it) the Chro­nic [...]les of divine execution, of that decree, for al men once to dy (by [...]om called the Thea­ter of Gods Iudgment) in which the Writer, & (by his infection) the Reader is oft too subject to censure what fell out inter [...]on­tem & Fontem, between the Bridge and the Water, with a Censorious blast, some­times removing the Tree from the Place it fell in; (as to the Eye of divine Mercy) as I beleive on Revelation Day will appeare in civill History) than what more usuall, than to make its owne Sides wisdom the Politick Cause of successes: or the Justice [Page 271] of its Cause so the Darling of Providence, that scarce a Bit of Daily Bread must fall beside their Mouths: nay thus have many cunning Makers of work for Historians contrived it themselves, rather ascribing their Victories to the care of the Gods than their own Prowesse or Policy, thereby in­sinuating a greater Reverence of their A­ctions; Sylla choosing the name of Hap­py, rather than Great, which whether more humbly, than politickly, is left in Dis­pute. On the contrary they use their Ad­versary, according to the Proverb, pain­ting the Devill blacker then he is, and now how to guide our Historicall faith between these Rocks were worth the Enquiry. Consider the Charge History is ordinarily entrusted with; and according to that must our Demeanour be: the Cabinet of History (according to my Lord Bacon in the forementioned Place) holdeth Ex­amples of our Predecessours, Changes of Times (and in them of things) Rules of wisdome deducted, or deducible, Names and Fames of men. 1 For Examples of ver­tue, or vice, and changes of times, I will not look on them as incredible, because strange to me; for that Salomon assureth [Page 272] me, there is nothing new under the Sun: their strangenesse and singularity not be­ing in the things themselves, but in our Ig­norance of History.

2. But for the other part of their trust, the Fames and Names of Men; my Beliefe shall tenderly proceed to Sentence: for feare of that Taint the Historian hints, ill natur'd Detraction; which Mens corrupt Disposition calleth Liberty. Obtrectatio & Livor pronis auribus accipiuntur, quippe Malignitati falsa species Libertatis inest. Tacit: Histor. 1. It is, I confesse, the happi­nesse of some Mens Memories, that they are got above those two vices Tacitus speaketh of, (mingled as it were with the Morter of Citties Walls, and inseparable from Bodies great, or small:) Ignorantia Recti, & Invidia, Agricol. Vit. Praef. Ig­norance, and Envy, forceing from care lesse and regardlesse Times, Observation; and from even the malevolent, Reverence: whereas on the contrary some are, non tan­tum Aliorum, sed sui superstites, Tacit. ib. Outlivers not of others only, but them­selves, as to any Eminence or note for ver­tuous Deeds. So much of their Lives pas­sing deservedly, without observation of [Page 273] others, because their owne; from whom their Time and life stole into that Abysse of Forgetfullnesse: but we may believe many have scaped our Knowledge, not through want of Deservings to be eternized in the Temple of Honour, (which is History) but through the Last (and which is not the least) defect of History, a custome of not preserving the memories, but only of Active Men, when the lives of famous Men, in Learning and Piety, are Desidera­ta, things left out of the Archives of Hi­story. For the Memories of truly deserving Men, even Almanacks seem to have made a wiser choice; that preserve, not the Names of Alexander, or Caesar, (the worldly valiant) but of the twelve Aposto­licall Champions, with their Regiments of Martyrs (as I may terme them) in scrutiny of Reason more truly valiant, nay Victori­ous in their Death, than any of the other in their Lives. The fault of Time, is too much the fault of her Registers, that (like deep Rivers) suffereth weighty things to fink, its Stream bringing down only lighter and more worthlesse Matters.

But since to call back yesterday, and to correct yesterday, are a like impossible: let [Page 274] us mend the faults of our private Historys, our Consciences; and in them corrected▪ be conversant. Comparing our selves with our selves being of use, both in worldly Prudence, and Piety. In both, the discreet Study on past Miscarriages, may, (in great Probability) prevent their Repeti­tion in the future.

WEre the Complaint of every Age hearkened to, there never were good Times; and the very first were worst, should the Querelous dis [...]ontented­nesse of Mens Natures be believed, with which a Peoples sins are full sooner than in Gods account: nor will it allow those Spiramenta Temporum (as one calleth them) Pawses of wickednesse, that give breath to gasping Piety or Justice: which to deny were injurious to Providence; that doth not so dishearten the good, as to let vice alwayes beare sway. I believe Salo­mons Rule, Nothing new, and what is, hath been, and shall, is meant as well of the Cor­ruption of Times, as Occurrences of Provi­dence. Nationall Sins there are scarce new, though some personal Crimes, or single [Page 276] Acts may have no Paralell, but still to be crying out, never worse Times, all is naught, sometimes maketh the Divell blacker than he is, that we may appeare whiter than we are: for it is but a lazy fathering even our own Misdemeanours, or Misfortunes, wholly on a forceing stream of the Times, and a current, (as it were) necessitating them; when the Blame is oft more truly the Complainers faults; that are Fathers, (and we as it were the Godfathers) to those bad times; they making, and we calling them so; so that strictly enquired into divers times, these accusings of the Times, is but excusing our selves. Better it were to study a prudent behaviour in them, than a fluency of railing against them: To do which, we must first learn which are bad, and then how to mend them (at least to us.) I shall onely refer you to the Polititians Weather-glasse, whereby he not onely foreseeth (but discerneth a­right (when fallen) the unseasonable weather of his respective Place he liveth in. Pliny thinks it foule weather when men must speake or write (as his Uncle Pli­ny Senior did some Books) dubij Sermo­nis, Ambiguities, too subtle for excepti­on; and Tacitus secondeth it with that, [Page 277] Rara Temporum Felicitas, ubi sentire quae velis, & quae sentias dicere licet, Rare is the happinesse of such a Toleration (saith he) whereby men may think what they list, and speak what they think. But in this I must dissent from this Oracle of Politick Truths, (though I do as seldome, as from any in the like kinde) and cannot but attribute Matchlesse Infelicity to the freedome of Conceptions (or their Delivery) of any thing pleaseth our humour, though never so disturbing Church, or State.

Now go on in the same Author, and me-thinks I see a Tempest indeed, which hath the very Operation of a Storm: It driveth me to my Prayers never to be in such a one. Haustae aut obrutae urbes, Con­sumptis antiquissimis delubris, Pollutae Ce­remoniae, magna Adulteria, plenum Exilijs Mare, Infecti caedibus Scopuli, atrocius in urbe saevitum. Nobilitas, Opes, omissi gesti­que Honores pro crimine, & ob virtutes cer­tissimum Exitium, nec minus Praemia de­latorum quam scelera; cum Alij sacerd [...] ­tia, & consulatus ut spolia adepti, agerent ferrent que cuncta odio & Terrore corrupti in Dominos Servi, & quibus deerat Inimi­cus, per Amicos oppressi. Miseries I hope never to see in English. Well enter Ari­stophanes [Page 278] with his Character, it is this;

Act.Plutus. 1. Sc. 1. It is in short, the times are not over laudable, wherein not to be a Knave, is to be a Foole. And in the second Act. 5th. Scene, he hath a larger; but take the close in Latine (as the more facile)—

(Which sort of bad times are not unusuall, nor will sound incredible in English.) The greatest, but not best part of men (saith he) scrape up Wealth by Hooke, or by Crooke; while the just and upright man hath many more Fasts then Festivalls in his Kalendar. Let's have Senecas vote, and he is sick of such an Age; Saeculo quo mag­na Pietas, nil impie facere: Consol. ad Marc. c. 1. wherein not to be a notorious Pub­lican (as I may term it) or Villane, is to be a strict Pharisee. Goodly Times indeed! And what think you of Tacitus his twen­ty yeares: Exin continua per viginti annos [Page 279] Discordia; non Mos, non Jus, deterrima quaeque impunè, ac multa honesta exitio fue­re. Annal. 3. It was a twenty yeares where­in all things were lawfull, but nothing safe. But I conclude with his description of Do­mitians times, which was so strang, it is a wonder divine Patience it selfe made them not the last, being so like the worst. I am sure by his description they would extort Hesiods wish,— [...], To have dyed sooner, or been born later. The former, Tacitus rec­kons Agricola's happinesse in the close of his life, saying, Ita festinatae mortis grandé Solatium fuit evassisse postremū istud Tem­pus, quo Domitianus non iam per intervalla, ac Spiramenta Temporum, sed Continuo, & velut uno Ictu Rempub. exhausit. It was the timeing of Agricola's untimely death, that he lived not to those dayes of Domi­tian, wherein Ruine did seem to ride in Triumph, and (before the invention of that No-quarter-giver) even Gunpowder Enormities and Desolation did blow up all as at one crack. But the Stormes we have seen; now for the Habour to repaire to, in perilous times. Why (to keep still to the Politick compasse) it is to steer a sted­dy [Page 280] course between those two Rocks, defor­me obsequium & abruptam Contumaciam. Annal. 4. page 97. Mis-becoming Sla­vishnesse, and abrupt Contumacy, so as to do nothing against Rules of Honesty, or suffer any thing through Refractory Indis­cretion, or unadvised Distastings. But some will say, hic Labor hoc opus est; this is scarce possible, but Tacitus shall answer them, Sciant, quibus moris illicita mirari, posse etiam sub malis Principibus magnos vi­ros esse, he beginneth it with a Noverint universi; let such know, saith he, whose humour it is to admire and commend all Attempts against settled Lawes, and higher Powers, that there may be good Subjects under bad Rulers; though there be that af­fect Eminence by suffering Singularity, and count no Grace equall with popular Applause for their merited Disgrace. It is that Polititians Text, that men prudenti­ally submissive and modest (if likewise of active abilities in the Spheare, or Employ­ment they are in) may gaine as just, and lasting Memoriall in Times Kalender, as a­ny that have provoked their Destinies, by vain and uselesse Resistances of Power. The more satisfying Originall is this, Obsequi­um ac Modestiam, si Industria ac vigor ad­sint, [Page 281] eò laudis excedere quò Plerique perab­rupta, sed in nullam Reipub. post usum, am­bitiosa Morte inclaruerunt, Tacit. Agricol. Nor by this prudential, and quiet Deport­ment, doth he countenance cowardly com­pliance, that will not suffer, but (do, if you will) any thing: for his Annalls, and Hi­story, often mention Laudatas mortes, Histor. 1. re­nowned Deaths of many, especially when (in his Judgment) such onely were ad­judged to death, that were most worthy to live, and on that score suffered. But Rules of this nature cannot reach us in Christian Common-Wealths: from the Politicke. Schooles therefore, I must lead you to the Temple, where you will find David taking a turn on this very Errant; with whom and able Casuists I leave you. Onely by what hath been said, Moralls, and Policy, can advise you this Resolve, that in times never so bad, we must as carefully beware we do not fall in their Miseries, as reso­lutely beare them, when they fall on either our Constancy, or Integrity.

ILL succeeds that Judgment that jud­geth by Successe, whether we look on passages of Providence, or Actions of men; delayed punishments (and such is the Prosperity of the wicked; for Quis­quis videtur dimissus, dilatus est. Senec. cur bonis mala, c. 4. They are not dismis­sed, but deferred) not acquitting the guil­ty, nor present over-bearings of the Ene­mies of Goodnesse condemning the Inno­cent. 1. As for the delay of punishment, it is not the least part of their punishment; and Plutarch giveth a reason in his Mo­rals, divine enough, Atque adeò non video quid utilitatis adsit ijs, qui serò tandem mo­lere Molis Deorum dicuntur, & de his qui serò a Numine puniuntur. I see, saith he, no such great cause they have to brag, that [Page 283] grinde late in GODS Mill (viz. Of Af­fliction) for they are thereby more mise­rable, because delay of Justice obscureth it, and they feele not their Guilt; reckoning Afflictions out of the noise of the offence, rather Mis [...]hances then Punishments, &c. the consequence whereof Solomon telleth us, Eccles. 8. 11. Because Sentence against an evill work is not executed speedily, there­fore the heart of the Sons of men is fully set in them to do evill; Which continued Car­riere to Destruction, is a Prosperity to be delivered from, according to my Let any. It is not Stoicisme, but Christian Philosophy, to account a Sinners not being called to Account in this life, the saddest Sentence; in my Judgment the Curse, that (like a sad Clapse) almost closeth Gods Book, REVEL. 22. 11. He that is unjust let him be unjust still. He that is filthy let him bee filthy still, &c. is a sadder, then any other in Old, or New Testament. But that rare Moralist agreeth not onely with Salom [...]n, but also with Peter; when he scarce affor­deth the uncheckt Current of the Affaires of the wicked, so much as to be a de­lay, but onely in the apprehension of us Momentanean Ephemeri, and span-long-lived Accountants. De Tempore longo [Page 284] cum dixi, intelligendum est hoc ut ad huma­nam refertur naturam, nam Dijs quidem omne humanae vitae spacium pro nihilo est, & quod nunc, non ante triginta Annos, tale est atque hoc quod non manè &c. de his qui serò a Numin. &c. What rare Harmony is here between the outward Court of Na­ture and inward Quire, that Sanctum Sanctorum of divine Writ. Pet. 2. 3. 8. saith, One with the Lord is as a thousand yeares, and a thousand yeares as one day. And Plutarch saith, when I say a long time, it must be understood of mens Ac­count; for in Gods Houre-glasse the lon­gest life is not so much as one Sand. An Offender not punished thirty yeares hence (saith he) is but as if God should say, I will let him alone till Noon, or Evening; but if it be a kinde of delay, and seem te­dious, the same Schoole affordeth a satis­fying Reason, as humane Policy (saith Plutarch in the same place) forbeareth execution of a condemned Pregnant (or woman with Child) so divine Justice for­beareth some that are not yet delivered of some secret Villany besides, by confessi­on; or of some Good they may yet be Au­thors of, before they dye: And for his last Reason, they cannot be called late Punish­ments, [Page 285] because they are Medicines; the time of administring which is not to be called late, or early by any others Estimate than the Physitians; he proceeding there­in not by striking of Minutes, but Sea­sons, as his Regulaters in administration of Remedies: These may in short lessen our wonder at the delayed punishments of the wicked, and teach us another name for them than Prosperity; even out of the Phi­losopy Schoole; onely so excellent an A­natomist as Saint Austin, we will make bold to borrow as an Assistant, in shew­ing us the in-side of worldly Prosperity and Successe. It is his Account, that Prospera hujus Mundi asperitatem habent veram, Ju­cunditatem falsam, certum Dolorem, incer­tam voluptatem, durum laborem, timidam Quietem, Rem plenam Miseriae, Spem Be­atitudinis inanem, Epist. 36. The Prospe­rous Affaires of this World have Thornes within truly vexing, false Joyes, certain [...] Griefe, uncertain Pleasure, toilesome La­bour, timorous Rest, and as full of Misery, as empty of solid Happinesse. 2. But on the other side, if we rightly examine the righteous mans troubles, they are but what Seneca saith of Socrates, his poysonous Po­tion, Medicamenta Immortalitatis, not so [Page 286] much bitter Draughts as Healths to the Immortali [...]y glorious of his Soule & Fame: Afflictions joyned with Innocence (impu­tative scilicet) being but Martyrdomes; whereas Exemption from them with Guilt, is Execution with a stupifying Draught. Heare this Opinion seconded by Seneca, concluding his perfectly morall Epistles with this Rule of Perfection. Brevem ti­bi Formulam dabo, quâ te metiaris, quâ per­fectum esse jam sentias: Bonum tunc habe­ [...]is tuum, cum intelliges infelicissimos es­se Felices. Ep. 124. Then, saith he, count thy selfe perfect in true wisdome, when thou canst account nothing so great Mi­sery as unruffled Prosperity, or uncheckt Current of Successes; or if we will judge by this false Ballance flin [...] Time into the Scales, and we will judge so too, by Da­vids own Rule: Mark the perfect man, and behold the upright, for the end of that man is peace, Psal. 37. 37. What a Symphony may we heare with Davids Harp from the Quills and Muses of the Heathen! In Prose let Ammianus Marcellinus (being a Souldier as well as Historian) but lead the Van (and put but justam for Roma­nam) and we may say with him, in Praelijs quibusdam rarò Rem titubasse justam, in [Page 287] Summa verò Bellorum, nunquam ad deteri­ora prolapsam, Lib. 17. In some Battells, and at some times the just Cause it may be hath tottered, nay been worsted, but never in the upshot Sate down a Looser. Lucan sings it out, Lib. 7.

The just Cause, bids us hope the just Gods aide. And Claudian sings the same Note, 4. Cons. Honor.

Notwithstanding so many unquestiona­ble Truths against the false Ballance, the Vulgar will weigh the Warriour, Polititian, and Physitian in it, do all you can.

[Page 288] 1. For the first take the former Souldier [...] word for it, Ammianus Marcellinus, lib. 17. Prosperos omnes Laudari Bellorum E­ventus, The winning side all wil commend, and all share in the Praise; according to Tacitus. Iniquissima haec Bellorum Condi­tio est, Prospera omnes sibi vindicant, Adver­sa uni imputantur. It is the sad Fate of War, all will share in the Honour of the Successe, but one, and that the Comman­der in chiefe must beare the blame of mis­carriages; and the Conquerour is alwayes a wise, able, valiant, and gallant Commander; when it is oft true, that some are more gallantly beaten, than others do o­vercome: for a Chance (as to us) may give Victory, but it cannot give Courage, or Counsell. In the Epitome of Battels, Duels, we allow him that is worsted, as gal­lant as the Vanquisher; and shall we deny it in those larger Tracts of Destruction, Pitch-fields?

2. The Polititian must into the same Scales, the Successefull, Culminant in a Prince [...] Favour, takes all the Honour from the Lord of his Ascending, and hath it gi­ven to his own Shrewdnesse and subtle con­trivances. It is not the Princes Goodnesse, so much as the Favourites Abilities of [Page 289] working on, and into the Inclinations of those they apply themselves to: If he fall, it was grosse Dotage could not forsee such, and such alterations; or at best a weak o­ver-sight. No Statesman sinks indeed un­der Miserie, or Dis-favour; but the blind judgment of the world censureth him ei­ther Knave (and so suffering it as from the hand of Justice) or one Embarqued in the Ship of Fooles, that hath sprung some Leake, betraying it to unpittied Ship­wrack.

3. But in that most censurable Professi­on of Physick, this false Rule doth most of all over-rule mens Judgments. Let a Miscarriage come from any point of the Circumference (as scarce a Poin [...] but it may) viz. From Tenders, Patient, Mor­bi malo Dolo (the Jurist [...] may lend the Physitians the word) the jugglings of the Disease, late Application of meanes, or in­constancy under the timeliest, &c. as from any of these besides many more it may: yet it shall be surely center'd on the Phy­sitians weaknesse, Inadvertency, or Rash­nesse. On the contrary, blind Successe shall carry the Credit from the most knowing Advice, as my Lord Bacon in Lib. 4. de Augment. Scient. Where he joyneth the [Page 290] States-man and Physitian, in the same un­fortunate subjection to such Censures. Omnes aliae propemodum Artes & Scientiae virtute sua & Functione, non Successu aut Opere judicantur. Advocatum ipsa agen­di & dicendi Facultas, non exitus causae commendat; Gubernator Navis, &c. at Medicus & fortasse Politicus vir habent a­liquas actiones proprias, quibus Specimen Artis, & virtutis suae, liquidò exhibeant; sed ab Eventu praecipué Honorem aut Dede­cus reportant, iniquissimo prorsus Judicio.

A Catholike verity, fit to be transla­ted into all Languages where the Art is cherished! it amounteth to this, almost all Arts, & Sciences are censured according to their able, or faithfull undertakings: The able pleading not fortunate speeding in the Cause, commendeth the Lawyer; the Mariners skill joyned with care frees him from all the blames of miscarriage: Onely the poore Physitian, and very often the Polititian have no Actions truely so much their own, as might render them e­steemed, able, and wise; but their Credit be it good, or bad, depends chiefly on the Successe and Event; but through the Injustice of their Judges. Thus far that wise Observator. And truly doth not Ex­perience [Page 291] vote with him? The word For­tunate Physitian comprehendeth all abili­ties, and is enough to make a Tooth-drawer, or Corn-cutter passe for a generall Phy­sitian, and a Carduus Posset for a univer­sall Medicine.

4. But lastly in private mens Actions, what are the usuall Censures? and how worded? Let an Enterprise be never so discreetly undertaken, or followed, if it fall short of Successe or Expectation, pre­sently you may here, I wonder a man would be so indiscreet, and rash; or so blind as not to foresee the Danger, Inconvenience, or Ine­vitable Miscarriage. I wonder hee could think it would prove otherwise. Here that of Pliny (as indeed it holdeth in al the former Instances) is of Probatum-Authority, and unquestionable verity. Est o [...]ninò iniquum, sed usu receptum, qnod honesta Consilia vel turpia prout malé aut prosperé Cedunt, ita vel probantur vel reprehenduntur. Indé plerumque eadem facta Diligentioe, modò Ʋanitatis, modò libertais, modò Furo­ris nomen accipiunt. Lib. 5 Epist. 21. It is a custome not lesse usuall then unjust, that the same Counsells, good, or bad, are so [...]al­led, onely as they succeed or miscarry: Hence it comes to passe that the same acti­ons [Page 292] are variously named, diligent, or vain, bold, or mad. But bring this Ballance to the Quest of Reasons Examination, and we must confesse no false weights injure more, in the mutual Commerce of Trades­men, than this false Ballance doth, Provi­dence, and Merit. To make Job the poor less Innocent, than Job the Wealthy, wee see did displease God, and injure Job.

Cato was of so constant a judgment as to passe it for the Conquered against the Suc­cessefull Conquerer. Nay, the Gods them­selves herein truely verifying the Cha­racter.

For the Poet testifieth of him,

And Tacitus will beare him out in the constancy of his Judgment, with that in Histor. 1.

Nam saepe honestas Causas Perniciosi ex­itus consequuntur. A good Cause and Mis­carriage, meet oftner than Hills; more agreeable therefore to the Scales of the [Page 293] Sanctuary it is, to invert the Rule, and to account Goodnesse, Successe, and Prosperous Impiety, but a deplorable Impunity for a Moment, succeeded by Miseries as ease­lesse as endlesse.