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 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 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 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 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 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 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 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 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. Lana Sali haud eadem eſt, neque Spong • a merſa ſub undis: Diſcernit ſapiens Res, quas confundit Aſellus. In wetting Salt, and Wooll, there's difference found. The Wiſe diſtinguiſh, what the Fooles confound.

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 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 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 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, 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 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, how apt are they to miſtake, as Hee in Valerio la 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 (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 〈 in non-Latin alphabet 〉 croci 〈 in non-Latin alphabet 〉 &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, &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 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 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 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 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 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, 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, 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. 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 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 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 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, 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 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 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 is fallen cloſe together, or that the Heart hath ſtrange wheels, or bladders in it, —Riſum teneatis Amici? 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 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 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 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 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 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 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 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 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, 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 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, 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 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 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 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, 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 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 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 〈 in non-Latin alphabet 〉 , &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 〈 in non-Latin alphabet 〉 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 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 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: 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 〈 in non-Latin alphabet 〉 Micarum Fures plectuntur corpore, at hodie verorum Medicorum 〈 in non-Latin alphabet 〉 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 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. Publica lex Hominum Naturaque continet hoc Fas,Perſius Satyr. 5. Ʋt teneat vetitos Inſcitia deblis Actus, Diluis Helleborum, certus compeſcere puncto Neſcius Examen? vetat hoc Natura Medendi.

Take the ſenſe without any loſſe, in that Originall-equalling Tranſlator, Mr. Holiday. The Law of Man, and Nature doth deny Weake Ignorance the Priviledge to try Forbidden things.Tranſl. Doſt thou mix Hellebore For a ſick Patient, who nere tryd'ſt before To weigh't exactly to a Dram? The Art Of Phyſick bids thee not dare act this part.

Moſt juſtly therefore might Camerarius in his Sylloge Memorabilium, Cent 1. §. 70. Beata ergò eſt ea Reſpublica (imò ea ſola) in qua Iſtud Horatij verum. Navim agere Ignarus Navis timet,Horatius Epiſt. lib. 1. Ep. 1. Abrotanum Aegro Non audet, niſi qui didicit dare, quod Medicorum eſt Promittunt Medici; Tractant Fabrilia Fabri.

That Common-wealth, yea that alone is happy, where that of Horace is true, lib. Epiſt. 2. 1. (thus neer the ſenſe.) The unskilfull (more than Ship-wrack) feares to guide A Ship,Tranſl. to compound Phyſick the untry'd And ſimple dare not, Phyſicks not for Fools To meddle with, each handle their own Tools.

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, 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. 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 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, & 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, 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 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 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 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.

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; 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 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 (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 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, —Male ſi mandata loqueris, Aut dormitabo, aut ridebo.— 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 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 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▪ 〈 in non-Latin alphabet 〉 words as 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 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 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 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 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 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, 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 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 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 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 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 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 〈 in non-Latin alphabet 〉 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 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 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 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 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 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 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? 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 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 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: 〈 in non-Latin alphabet 〉 , the Cr • tians are alwai • s Lyars, &c. and let me crowde into a Parentheſis, Aquinas his reaſon from the Gloſſe; (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, & 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, 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, 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 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. Ruin'd Troys Heroes ſtill in Homer live. That Caeſar ever was, is better underſtood By what hee wrote, than did; his Commentaries give Both Life and Memory to his Text of Bloud.

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 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, 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 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: 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 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 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 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 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 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. Qui Pelago credit, magno ſe Foenore tollit: Qui Pugnas & Caſtra petit, praecipitur Auro, &c. Sola pruinoſis horret Facundia Pannis, Atque inopi lingua deſertas invocat Artes. In Engliſh to this Purpoſe. The Merchant Venturer doth thrive apace, The fighting Swaſhbuckler wants not Gold lace. Only the thred bare Scholler beats his Braines For Arts, and hath his Labour for his Pains.

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 of their Plenty; the ſame that Crates, (one of Diogenes wiſeſt Schollers) obſerv'd in his Time, and jeered with theſe mock Items. Coquo ponito Minas decem, Medico Drachmam. Adulatori Talenta quinque, Conſiliario Fumum. Philoſopho Triobolum. To the Cookten Minas. To the Phyſitian A Drachme. To the Paraſite, five Talents. To the Lawyer Smoke. To the Philoſopher, three halfepence.

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 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 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 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.

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 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 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 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 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.

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, 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 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 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 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 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 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 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 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, 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; 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 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, 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, 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 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 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 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?

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.

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 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 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, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 . Among Mens Notions, nought exact appeares, What one man wonders at, Another jeeres.

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 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, 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. Indignor quicquam reprehendi, non quia craſſé Compoſitum, illepideve putetur, ſed quia nuper. It vexeth Mee, when I compoſures view Condemn'd, not 'cauſe ill writ, They are but new.

Such will approve Authors by the Chronicles, as in the ſame Epiſtle he ſets them out. Qui redit ad Faſtos, & virtutem aeſtimat Annis, Miraturqne nihil, niſi quod Libitina Sacravit. That by its Since, an Authours Senſe commends: And's wonder doth begin at the Authors End.

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.

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. —Doubt wiſely, in ſtrange way To ſtand inquiring right, is not to ſtray: To ſleep, or run wrong, is—

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 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 〈 in non-Latin alphabet 〉 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, 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 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 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 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 〈 in non-Latin alphabet 〉 ) 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 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 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, 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: Sat. 4. Serm. 1.

Quodcunque ſemel chartis illeverit, omnes Geſtit è Fur no redeuntes ſcire, Lacuque, Et Pueros, & Anus.

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 〈 in non-Latin alphabet 〉 ,Homer. 〈 in non-Latin alphabet 〉 . 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 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.

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 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 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 〈 in non-Latin alphabet 〉 , 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, 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 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 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 〈 in non-Latin alphabet 〉 concealed and loſt: or 〈 in non-Latin alphabet 〉 Fabulous) but 〈 in non-Latin alphabet 〉 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 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 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 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 〈 in non-Latin alphabet 〉 , 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 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. 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 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 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 Pulpit, or Preſſe that ſmelleth of the Lampe, that coſt the Author paines, becauſe it upbraideth their Lazineſſe: they like that of Perſius; N • c Pluteum caedit, nec demorſos ſapit ungues. They never buffeted a Desk for theſe, Or bit their Nailes. Such lines are writ with eaſe. 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) 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 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. 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, Ibis ab excuſſo miſſus ad Aſtra Sago, 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. 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 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 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 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 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. Sunt bona, ſunt quaedam mediocria, ſunt mala plura Quae Legis hic, aliter non fit Avite liber. Theſe Elements to Books Compoſure go, Some good, ſome bad, and ſome So, So.

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 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 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 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, 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 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 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 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 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 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 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, 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 with his Character, it is this; — 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . 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)— Hodie bona pars Hominum prava & ſcelerata, Divitijs per Fas & Nefas corraſis, affatim abundat. Multi autem juſti & probi inopia atque Fame oppreſſi, malè vitam peragunt. (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 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,— 〈 in non-Latin alphabet 〉 , 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 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, 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 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 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, 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 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 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. Cauſa jubet Superos melior ſperare ſecundos.