THE COPY OF A LETTER written by E. D. Doctor of Physic to a Gentleman, by whom it was published. The former part containeth rules for the preservation of health, and preventing of all diseases until extreme old age. Herein is inserted the Authors opinion of Tobacco. The latter is a discourse of Emperiks' or unlearned Physicians, wherein is plainly proved that the practice of all those which have not been brought up in the Grammar and University, is always confused, commonly dangerous, and often Deadly. ECCLES. 38. 1. Honour the Physician with that honour that is due unto him; for the Lord hath created him.  
LONDON Printed by Melchisedech Bradwood. 1606.   

THE PUBLISHER to the Reader.  
GEntle Reader, let it not seem strange that I publish unto thee a private letter. There are three principal causes which have moved me hereunto: First, a world of examples both of modern and ancient Writers, whose epistles, perhaps privately intended, as this was, have now their public use. Secondly, my love unto the Author, a man deserving love of all, but specially of me, unto whom I am beholding (next unto God) for that health which jenjoy. Thirdly, the worth of the work itself; wherein, look not for hyperbolical phrases, or curious affectation: for as in his life he preferreth deeds before words, so in his writings shalt thou find more substance than shows. Yet so hath he joined profit with pleasure, sound discourse with sweet delight; that (if my love deceiveth me not, and some learned Physicians, who at my request have perused it) as the Poet saith, Omne tulit punctum. His rules of health (unto those that will be ruled by them) are full of health: his discovery of bastard Physicians will make wisemen beware: their ignorance, their arrogancy, their rashness is here laid open: not with jesting terms (for that he accounteth no less than an artificial injury) but with such evident demonstrations, as he that hereafter shall know them, and will not eschew them, shall be deemed accessary to his own overthrow. I have named the former part Healths preservative, and the latter, A Discourse of Empirics and unlearned Physicians. I wish as much good to come unto thee by this my friends labour, as was meant unto myself. Be thine own friend. Take heed of Empirics. And so farewell.   

Health's preservative.  
SIr, I have here sent you an answer to your kind letters, though not so soon as you expected, yet assoon as my business, and the large handling of the matter, protracted far beyond my first purpose, would permit. Your request standeth upon two several parts: the one is, To set down rules and directions out of our Art for the preservation ofhealth, and preventing of diseases: the other is, To deliver my opinion concerning Empirics. Touching the former, though health be a precious thing, and the greatest blessing belonging to this life, yet the means of preserving it are little thought of, and lightly regarded of most, that have full fruition of it, and are in their flourishing years. If this your request proceedeth from a resolution to observe those things which you desire to hear, Dignus es Nestoris annis, & Crotonis salubritate: You are worthy oflong life and perfect health. Some place their felicity in honour, some in wealth▪ other in other things: 
a Hippoc. de diaeta. lib. 3.  but if health be not a continual attendant upon these, this supposed happiness is soon changed into misery. An ancient Poet saith, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  O blessed health, when thou art present, all things flourish as in the Spring; without thee no man is happy. To this agreeth that of Pindarus; 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. What health is.  If a man possess riches joined with health, and hath with them a good report, there is no cause why he should desire to be a god. Health is thus defined by Galen: 
d Cont. julianum.  Sanitas est calidi, frigidi, humidi, siccitemperies: an equal mixture or proportion of the four elements: not equal by just proportion ofweight of every element alike; which is called temperatum ad pondus; but temperatum ad justitiam: such a proportion as is most agreeable to the preservation and continuance oflife and health; and as it were due by the right ofiustice. The same author in another place 
Lib. 1. de sanit. tuenda. eam corporis constitutions, etc.  showeth more plainly what health is, in these words: We call that constitution of body health, wherein we are not vexed with pain, nor hindered in the actions of our life. This perfect constitution is altered & impaired two ways; the one by inward, the other by outward 
Three enemies to▪ life.  ward things: The inward are bred and borne with us, and it is not in our power to resist them: they are in number three; Dryness, continual decay or wasting of the substance of our bodies, and breeding of superfluous excrements. Of these Galen discourseth at large in the foresaid book: but I omit them, as things out of our power, and come to the outward, which have equal or greater force to overthrow our health, if they be lightly regarded: and much virtue to preserve us from sickness, if we use them rightly. These are almost in our power, and most of them may be observed by us, if we endeavour 
Qui lib●ram vitam nactus est, etc.  to live free from sickness. That they have ability to effect this, it doth plainly appear in the book before cited, in these words: He 
Qui boni ha●itus sunt, etc. de feb. diff. li. 1. ca 3.  that leadeth a free life, and hath a care of keeping his health, shall never be troubled with so much as a bile. And in another place: They which have a good state of body, and free transpiration, and use not too violent exercise, and keep their stomach and liver warm, it is impossible for them to have an ague. This warrant of so great a Physician, to live until extreme old age without any disease, may move you to a careful and diligent observation of the rules required to this happy state of life. These outward things are in number six: The air, meat and drink, exercise and rest, sleep and waking, expelling and retaining of superfluities, and the affections of the mind. All these are in our art comprised under the name of Diet, as 
a In Hippoc de morb. vulg. li. 3. 〈◊〉. 3. 9  Galen doth testify in plain words. These are called things not natural, because they are not of the essence or nature of the body. They are called by Galen, Causae couseruatrices, because they keep and preserve the body in perfect health, until it cometh lege adrastriae, by inevitable fate near the grave, being withered and consumed for want 
1. The air.  of moisture. Of these six, the air hath the first place, because our life beginneth with that, and we have a continual use of it as well by night as by day, both sleeping and waking: it is of it own nature bot and moist; but it is subject to many alterations from the earth, from the waters, from the winds, and from the heavens: it ministereth nourishment to the spirits and cooleth them, and receiveth their superfluous fumes: it passeth by the mouth, nose and arteries, into the brain, lungs, heart, and all parts of the body: what substance or qualities soever be in it, those it infuseth first into the spirits, then into the humours, and so into the whole body. Clear, subtle, pure, sweet and temperate air lighteneth the spirits, clarifieth the blood, dilateth the heart, and lifteth it up with joy and delight: it preventeth obstructions, stirreth up natural heat, increaseth appetite, perfecteth concoction, and enableth every part to expel it superfluity at fit times. These are the excellent properties, which Hypocrates, Galen, and other ascribe unto a good air. 
a De re rustics. lib. 1.  Columella adviseth them that buy land to regard principally the healthfulness of the air lest they purchase the means of shortening their lives. Also 
b P●lit. 7. 11.  Aristotle counseleth that cities should be built in a pure & clear air. Herodotus affirmeth the Egyptians to be the healthfullest of all nations, because the air of that country is so pure and not subject to alterations, as in other places. The best air is commonly about the highest places, that a●e open towards the East; for there the Sun hath most perfection to clarify it, and the wind most power to disperse the grossness and superfluity of it, as Hypocrates testifieth. S. 
Lib. de aere, etc.  Edmundsbury is the most famous place in this country for good air: 
Sol non vidit urbemsitu elegantiorem.  Lelandus maketh it inferior to no city of the world for situation: and the Physicians of Cambridge do usually send their Patients diseased in the lungs, to live here; whereby many have recovered their health. On the contrary part, gross, thick and impure air, receiving continual exhalations from moors, fens, bogs, and such like▪ or being barred from the benefit of the Sun and wind by hills, woods or other means, is an utter enemy unto health; for it oppresseth the heart, infecteth the lungs, dulleth the wit, diminisheth natural heat, hindereth appetite, weakeneth concoction, and subjecteth the body to many other infirmities. Therefore sith there is so great power in the air both to preserve and overthrow a perfect state of body, you are to have a special care to live always in a good air, and also to avoid all objects offensive to the sense of smelling. Here I may fitly give you a taste of Tobacco, for it is taken not 
Tobacco.  much unlike to the drawing in of air by breathing; and it hath great power to alter the body. This Indian simple is hot and dry 
Monard.  almost in the third degree, as those that wrote first ofit affirm, and 
The first qualities of Tobacco.  the smell and taste do confirm. In respect of the excess of these first qualities it can not be safe for young and sound bodies, though it 
Not safe for youth.  yielded pure nourishment: for the diet of young men must be moist without excess ofheat; and in choleric complexions, somewhat cooling, as Galen affirmeth: but it is a strong purger (as hath been 
Comment. in lib. de victu s●lub.  often tried by experience) and an utter enemy to most stomachs; for a small quantity of it infused, moveth violently upward; and in many, downward also. In this respect it is very hurtful to all sound 
Aphor. 2. 37. corpora salubri● difficulter feru● medic.  bodies: for Hypocrates saith, healthful bodies do hardly bear any purging at all. And Celsus in the very beginning of his book hath these words; Nourishment is fit for them that are in health, and physic 
Alimenta sa●●. medicamenta aegris, etc.  for the sick only. What though it be usually taken by fume, and not in substance, or infusion? yet that way it worketh the same effect in many; and in all it draweth thin and moist humours, which all beholders perceive distilling, or rather flowing from the mouth, nose and eyes of the takers of it. But admit that it doth not purge; 
Sound bodies need no alteration.  which is very evident; yet it altereth the body much: and how can that be done in young and strong men without hurt? It consumeth the moisture, and increaseth the heat of perfect constitutions, as the fire and Sun do sensibly heat and dry things exposed to them. Heat and moisture, in their just mixture, are the preservers of life: if the proportion of heat be increased, it consumeth moisture the faster: 
Humiditas caloris pabulum.  if moisture be diminished, there followeth a necessary decay of heat: for it is maintained and fed by that, as a lamp with oil: therefore Tobacco, being armed with the excess of both these qualities, professed enemies to youth, doth exercise cruel tyranny upon it. 
Qui maximè sunt bu●idi, maximè sunt long aevi. de san. tuenda. lib. 6. Brevioris esse vitae eos, qui calidas regiones incolunt. It shorteneth life.  Galen saith; Moistest bodies live longest. To this agreeth that of Aristotle; They that inhabit hot countries are of shorter life: for the heat of the Sun draweth out much moisture from the body, and the continual drawing in of hot air by breathing, doth dissipate and consume it, and consequently hasteneth a dry and withered distemper, the messenger of death approaching. Doth not Tobacco then threaten a short life to the great takers of it? The often drawing in of this hot and dry fume, maketh them somewhat like those that live in hot regions: though this be not continual, as that is, yet 
2. de legibus: quia eos ad libidinem & iram praecipites reddat.  the heat and dryness of this doth far exceed that. Plato would not allow young men to drink wine, though moderately, because it carrieth them headlong to lust and anger. Doth not Tobacco this much more? Wine is hot and moist: Tobacco exceedeth it far in heat; for from the excess of that, it hath the strong smell and fretting taste, 
Siccitas caloris stimulus.  and it hath dryness associated to it in stead of the others moisture. Beside this, Wine nourisheth; Tobacco purgeth. So it is every way far more hurtful than Wine. It is in greatest request amongst our younger and stronger sort of gentlemen; and the quicker spirits and 
Cereus in vitium flecti, monitoribus asper: sublimis, etc.  hotter complexions are carried most violently to the often taking of it, being like to the young man that Horace describeth. Every man, that hath but tasted of Natural philosophy, may easily comprehend it to be a dangerous and pernicious thing to choleric constitutions: 
It breedeth many diseases.  it inclineth them to burning agues, frenzies, and hectikes; or carrieth them into an untimely melancholy: for the unkind heat of it, exceeding the natural heat of the body, doth waste and destroy that, and so breedeth a melancholic distemper by the long continued use of it. Choler is like to a coal burning clear with his full heat, whose moisture as it consumeth, so the heat diminisheth, and 
It breedeth melancholy.  in time it becometh black, dry and cold: even so the often drinking of this herb, doth by his vehement heat burn the choleric blood, and maketh it gross, thick and black. This is wrought by 
Sens●n sine sensu.  small degrees and insensibly, youth, together with often pouring in of drink (which is usual with them) not suffering such alteration to 
De sanit. tuenda. optimi temperamenti, optimi mores.  be made in short time. Galen saith, the best complexions have the best manners: and he writeth a whole book to prove that the affections of the mind follow the temper and constitution of the body. What though that be specially understood of the original temperature that we have from our parents; yet as that changeth with our age naturally, or accidentally by Tobacco, or any other outward means; so there is with that, great change of the affections, and inclinations 
It hurteth the mind.  of the mind. As heat & sharpness increase in the blood, so do hastiness and fury in the mind: and when the blood groweth thick and gross, the mind is dull and sad. This is too apparent in many, though it be obscured by discretion in some. I see not therefore how Tobacco can be acquitted from procuring the overthrow of the perfect state both of body and mind: and that not only in 
It is ill for their issue.  Tabacconists themselves, but in their posterity also; for the temperament and constitution of the father is ordinarily transfused into the children, and the affections of the mind also, depending upon the other. This is verified likewise in distempered and sick bodies. 
Est in ●uuencis, est in equis patrum virtus. Quocunque morbo pater gene●ans afficitur, ider● i● prolem transit. Mas formam, foemina materian● dat. De semine.  Fernelius saith, what disease so ever the father hath, that goeth into the child. The father giveth the form, nature and essence to the child, as Galen affirmeth. Therefore where the humours of the body have contracted a sharp heat and dryness by drinking of Tobacco, there the father getteth a child like to himself, wanting that kind moisture that should protract his life unto old age, and incline him to an ingenuous, courteous and kind carriage. But many take it, imagining that it doth enable them in some actions. I confess that it putteth a sharp and fretting heat into the blood, which doth incitare: but they shall the sooner fail in their course; for heat can not be preserved without moisture: and Tobacco consumeth that, by infusing a dry quality into the body, by excess of heat, and by drawing out of moisture. Therefore Tobacco; though never so sparingly taken, can not be good for you, nor for young and sound bodies: and the often use of it in such bodies, driveth them lentis gradibus into their grave long before that time that nature had assigned them. 
It shorteneth life.  Hypocrates saith, that which is done by little and little, is done safely: 
Quod paulatim fit, tutò fit. Aphor. lib. 2. 4. de cib. boni & mali▪ succi. ca 2.  and in diet as well as in other things, he commandeth all to be used with moderation. Galen speaking of gentle opening medicines, affirmeth that the often use of them drieth up the solid parts of the body, and maketh the blood thick and gross; which being burnt in the kidneys, breedeth the stone. This may as well be verified of Tobacco; for many take it oftener than ever such opening medicines were taken: and it hath also more heat and dryness than those had; and therefore greater power to hurt sound bodies. There may peradventure be a profitable use of it in cold & moist bodies: but it must be taken very seldom, and with great regard of sundry other circumstances. To conclude, sith it is so hurtful and dangerous to youth, I wish (in compassion of them) that it might have the pernicious nature expressed in the name, and that it were as well known 
Youths-bane.  by the name of Youths-bane, as by the name of Tobacco. 
2. Meat and drink. Lib. 1. de sanit. tuend.   
The second thing is meat and drink. Our bodies, as Galen affirmeth, are in assiduo fluore, in a continual wasting, the inward heat always consuming part of the very substance of them. The use of meat and drink is necessary for the restoration of this daily loss. These rightly used according to the rules of physic, have great 
Lib. 1. de morb. causes cap. 14. Nulla calamitate, etc.  power to preserve the body from diseases. This is verified by Galen in the same book. To him Fernelius assenteth in these words; He shall be troubled with no disease, that layeth temperance for the foundation of his life. And in the same chapter he addeth, That neither the air, nor the affections of the mind, nor any other cause, doth breed diseases, unless there be a disposition in the body proceeding from some error in diet. There are five things to be observed in the use of meat: The substance, the quantity, the qualities, the times of eating, and the order. Touching the substance, Galen saith, 
De cib. boni & mali succi, ca 4.  In victu salubri, etc. In healthful diet the two chief things are meats of good juice and not stopping. Here, to avoid tediousness, I pass over meats of good nourishment, most of them being well known to you, and I will speak only of some few that are bad. Meats of ill juice fill the body with gross humours subject to putrifafaction, 
2 Initio lib. 1. de sanit tuenda. & initio lib. de cibis boni & mali succi.  which is one of the principal causes of most diseases. Galen reporteth, that when there was great scarcity of corn throughout the Roman Empire, the people being compelled to eat roots and herbs of bad nourishment, fell into diseases of sundry kinds. 
1 Initio lib. 5. de sanit. tuenda.  This he doth further confirm by the example of his own body; for during the time of his eating of ordinary fruits, he was troubled with agues almost every year: but after that he left them, and fed only on good meats, he protracted his life until extreme old age without any sickness. 
Flesh.  The worst meats that are in use with us are, of flesh, Bulls beef, the blood whereof being accounted poison amongst Physicians, may justly make the flesh suspected, specially for cold and weak stomachs. All old beef is of hard digestion, and breedeth gross and melancholic blood. Boar's flesh is much of the same nature, and the older and greater, the worse. There is the like reason of Bucks, Male-goats, and Rams, in their kind: their ill juice increaseth with their years, and those ungelt are of harder and grosser nourishment. 
Blood.  Blood, howsoever it be prepared, is utterly condemned by Galen: 
De aliment. facult.  so are the inwards of beasts, and the feet also, specially of the greater sort of them. 
Fish.  Of fishes the greater and older are the worst, and bring most labour to the stomach: those that live in muddy or standing waters are far worse than those of the same kind that keep in gravelly or clear rivers. Ecles are justly excluded from the number of wholesome meats, because they breed of putrefaction. 
Fruits.  Most English fruits are forbidden in diet. Many of them are profitable in medicines: 
De cibis bon. etc. cap. 5.  therefore Galen saith, Apples, Pears and Meddlers are not to be used as meats, but as medicines. 
Therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The sooner ripe and the sooner subject to corruption, are most condemned, because they are easily turned into putrefaction in the body. Cucumbers are too usual with us, being utterly rejected by 
a De aliment. facult.  Galen for their ill juice, and if they be not well concocted (as they are never in a cold stomach) they are 
b De cib. bon. & mal. suc. ●ap. 5.  almost like to deadly poison. Our common raw salads are full of danger. 
Salads.  Lettuce is one of the best of their usual ingredients, which though it be good in a hot stomach, yet being taken in a great quantity, it pierceth to the heart and killeth, as Galen affirmeth. 
De simp. medic. facult. lib. 3.  It is not safe for any man in the use of these bad meats to presume upon his strong stomach; for though naughty meats be well concocted, yet 
a De aliment. facult. li. 2. ca 6..  Galen telleth us, that when the juice of them is carried into the veins, it retaineth the old nature. This point is more largely handled by Ludovicus Merca●us a learned Italian. 
De indicat. li. 1. ca 1.  But I conclude with Galen in the foresaid place; we must abstain from all meats of bad juice, though they be easy of concoction: 
Omnibus pravi succi ●dulijs abstin.  for by the use of them our bodies will be filled with matter ready to putrefy upon every light occasion; whereupon malign and dangerous agues will follow.  
The second thing to be considered in eating is the quantity: 
The quantity.  this must not be proportioned to the appetite, but to the strength of the stomach to concoct it perfectly: for the fault or defect of the first concoction is never amended in the second or third: if the liver receiveth the chylus or juice of meats raw and inconcocted from the stomach, it converteth it into gross and impurel bood, and so sendeth it into the lesser veins, where there is no power to refine it. It were superfluous to speak of defect in this point, for gluttony, that 
Plures interimit crapula quam gladius.  great murdering tyrant of the world, hath subjecteth most of the richer sort, and lead them by pleasant variety to the cruel prison of sickness, and from thence to merciless execution. 
a 2. Aphor. 17. ubi cibus, etc.  Hypocrates saith, Where meat is taken in too great quantity, there it breedeth diseases. 
b 6. Epide●. 4. sanitatis stud●um, etc.  Health requireth little meat and much exercise. Socrates maketh meat and drink, taken beyond hunger and thirst, the breeders of sickness. 
c De senect. tantum cibi & potionis, etc.  Tully prescribeth meat and drink in a small quantity, that we may thereby be refreshed and not oppressed. 
d De morb. cause. lib. 1. ca 14.  Fernelius a learned French man maketh gluttony the mother of all diseases, though they have another father. Of all the five things before mentioned, the error in quantity is most usual, and most dangerous, and therefore most carefully to be avoided. A full diet stuffeth the body with gross humours, and with wind; it breedeth obstructions, after which followeth putrefaction, and agues of sundry kinds: also it begetteth many cold diseases, as gouts, dropsies, palsies, and such like: it oppresseth both the outward and inward senses: it suffocateth & extinguisheth the natural heat, as a lamp with too much oil. 
In Hippoc. aphor. lib. 1. 3.  Thus were some of the great champions, that used to contend at the solemn games of Olympus, suddenly choked with fullness, as Galen reporteth. Also it breedeth thick & gross spirits, whereby the wit is made obtuse and blunt, and the judgement dull and weak. Finally, it maketh a man unfit not only for natural and civil actions, but also for divine meditations, according to that of Galen: 
a Animus sanguine & adipe suffocat.  The mind choked with blood and fatness, can not meditate of heavenly things. 
b Quin corpus onustum besternis vitijs, etc. sorm. li. 2 sat. 2.  Horatius also speaketh to this purpose: The body being oppressed with the former errors in diet, cloggeth the mid, and presseth it down to the ground. A slender diet bringeth forth contrary effects. Many of these are set forth by Galen 
c Moors probos reddit.  in his first book De sanit. tuenda. 
d una tempera●tia totius est iucundae, etc.  Fernelius in the place above cited saith, Only temperance is the governor of a pleasant and healthful life. 
e De sanit. tuenda, li. 5.  Galen bringeth in sundry men that lived in health, with perfect use of their outward and inward senses until extreme old age, by the continual use of a slender diet. 
f Philostrat. 9 li. 3.  There is a memorable history of one Apollonius Tyanaeus in the reign of Domitian, who having excellent gifts of nature, and confirming them by daily hearing, reading and meditating, obtained such deep and admirable knowledge, that he could tell many strange things, yea and foretell things to come: whereupon he was accused before the Emperor to have conference with devils: but he cleared himself with this answer; That he did always seed on light meats in a small quantity, and without variety: This kind of diet, said he, hath given such an excellent perspicuity to my inward senses, that I do clearly see, as in a glass, things past and to come. 
De bello Jud●ico. lib 2.  Josephus reporteth that the sect called Esseni, enjoyed life and health far longer than other men, by their slender diet. 
Panem & mel Atticum.  The great Philosophers of Pythagoras' sect had for their usual diet only bread and honey. To conclude this point, variety of meats is the greatest mean to allure the appetite, and consequently to procure overfeeding: therefore all Physicians do inhibit many sorts of meat to be eaten at one meal; for beside the hurt of the quantity, the difference of their qualities procureth labour to the stomach, and hindereth perfect concoction. 
Consil. 246. deterius est uti ciborum salub variet. quam unico, v●cunq sit praws.  The opinion of Montanus is very strict in this point, for he doth rather allow one dish of meat, be it never so bad, than variety of good. One thing more is here to be observed, that after you be past that flourishing state and full 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vigour.  strength of body, which you now enjoy, then as your years increase, so the 
Sensim sine sens●.  quantity of your meat must be diminished; for there will be a decay of your natural heat, which you shall not perceive, and consequently of perfect concoction, if the usual quantity of meat be continued. Out of this the stomach will breed raw 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and incocted juice, which will fill the body with matter fit for diseases, before there be any sensible feeling of it. This is confirmed by 
c 1. Aphoris. 14.  Hypocrates in these words: Old men have little heat, and therefore should eat little meat; for as an heap of green wood quencheth a little fire, so, much meat extinguisheth the decayed heat of the stomach. In this respect Montanus forbiddeth old men to go to feasts, lest by long sitting and enticing variety of meats, they should eat much.  

The qualities of meat.  The third thing to be considered in meat is the quality: in which it shall be sufficient to observe these two rules out of Hypocrates: Similiasimilibus conseruantur, and contraria contrarijs curantur; an equal and perfect temper of the body is to be preserved by meats temperate, and without any excess of heat, moisture, cold, or dryness▪ but if this eucrasia or perfect mixture of the elements be decayed, so, as some of these qualities have obtained dominion, than the body is to be reduced to his former state by contraries; as when it is too hot, the diet must be cooling; and so of the rest. Also the diet in Summer must be much cooler and moister, than in Winter: for in that season we draw in by breathing far hotter air: the Sun also infuseth into us a burning heat, and sucketh out much of our moisture. Furthermore, young men and old are to observe this difference in respect of their years: for that age is like to Summer, and this to Winter.  

The times.  The fourth thing that is to be observed in eating, is the times. New meat may not be put into the stomach before the former be thoroughly concocted and digested; for so should both be corrupted, as 
a Initio lib. de dissol contin  Galen affirmeth. I know that 
b De indic. lib. 1. cap. ●.  Lud. Mercat. counseleth otherwise, whereof a strong stomach may make experience without hurt; but I think it not safe for others to imitate. The judgement of 
c Lib. 1. de morb. causis, cap. 14.  Fernelius is freer from danger, where he commendeth fasting as the best means to concoct crudity: 
Non se, sed suam perniciem alunt.  They that are full of superfluous humours, saith he, can hardly endure fasting: and yet while they endeavour to repress the violence and fury of the humour by taking meat often, they nourish not themselves, but their own destruction: for all the offence that groweth by fasting, will soon be taken away by the continuance of it. 
The custom of our meals not agreeable to physic.  The custom of our nation, for the usual times of eating amongst the better sort, agreeth not with the rules of Physic: for a large supper following so soon after a full dinner, heapeth up crudity, fit matter for diseases. Breakfast and supper without any dinner, would agree far better with those that have cold and moist bodies, or that use little exercise, as Lud. Mercat. affirmeth in the foresaid place. This opinion is confirmed by the custom of the ancients. 
a De sanit. tu●nda, lib. 6. The champion's diet.  Galen used a piece of bread only for his breakfast, and abstained until supper. The great champions, that were purposely fed to be strong to fight at Olympus, used bread alone for their breakfast, and pork for their supper, without any dinner. 
b Lib. de acre, etc. pransores.  Hypocrates calleth gluttons divers, in disgrace of their eating one meal in a day more than was at that time usual; as 
c In Hip. prognost. li. 2. 13.  Heurnius noteth. Also 
d Lib. 3. de di●tae. Two meals. Suid●●.  Hippoc. setting down a diet agreeable to Winter, alloweth but one meal in a day, except to those that have dry bodies, that by two meals they may be more moistened. It can not be strongly objected against this, that the Grecians at the siege of Troy used to eat four times daily; or three of those meals were only of bread & wine in a small quantity, and their supper was far larger of flesh. It seemeth that this often eating was extraordinary, according to their extraordinary labour in the wars: for Galen, 
De sanit. tuend. lib. 6.  speaking of the custom of the country, maketh mention but of a light breakfast or dinner, and a larger supper. 
Horat. coena d●bia.  But to shut up this point, sith you are continually at a plentiful table, and also at unfit and unequal distances of time, if you do not feed very moderately and sparingly at dinner, it were healthful to enjoin yourself a light penance by abstaining altogether from supper: for although the abundance of natural heat, in these your flourishing years, will not permit you any light feeling of this error in laying one meal upon another, yet this bad custom layeth a secret and hidden foundation for sickness, whereupon you shall daily build without suspicion, until it riseth to the full height of some dangerous disease. 
Li. 1. fen. 3. doct. 2. ca 8. senectus luet adolescentiae peccata.  This is confirmed by the testimony of Avicen: Old age shall smart for the errors of diet committed in youth.  

The order.  The fifth and last thing to be observed in diet▪ is the order of taking sundry meats at one meal. 
Gal. in Hippoc. de vict. rat. come. 3. 22.  The custom of this land differeth in this also from the common received opinion amongst Physicians, which is to eat those meats first that are lightest of concoction, that they may first pass out of the stomach. But this opinion is rejected in a book 
a De dissol contin.  ascribed to Galen, and a reason annexed to disprove it: therefore in this doubt, I hold it safest for you to follow your wonted custom, which, as Hippoc. saith, 
2. Aphor. 50.  is not suddenly to be broken, though it be a little worse. 
Custom not suddenly to be broken. Two dishes at one meal.  The safest way to prevent all danger of disorder is, never to eat of above two dishes at one meal; which is an excellent mean to preserve health. What though Epicures object, Qui medicè vivit, miserè vivit? yet you shall thereby be happy in the fruition of your health, when they shall be wretched and miserable by the grievances that follow the full pleasure and delight of the taste.  

Of drink.  Touching drink, there are three usual kinds of it with us, as every man knoweth, Wine, Ale, and Bear. 
Wine.  Wine is first both in time and excellency: those which be sweet, are hot & moist: that which is white, sharp and new, hath manifest power of cooling, as Galen affirmeth. 
De cib. bon. ca 8.  The older that wines are, the hotter they are. The benefit of wine is set forth by Galen: 
Lib. an animi mores, etc.  it doth greatly help concoction, digestion, breeding of good blood and nourishment. But this is to be understood with distinction of wines, of complexions, and of years: 
Lib de cib. bon. cap. 8.  for new wines have in them a gross and earthly substance, by reason whereof they are so far from helping the concoction of meats, that they themselves are hardly concocted, as he saith in another place. And hot wines are utter enemies to all infirmities of the head. They are also very hurtful to hot complexions; therefore they are generally forbidden to youth and flourishing years: as is plain in sundry places in 
a De sanit. tuend.  
a De morb. cause.  Galen. 
b L●. ca 14. fructum accelerate, sed arb●rem per●mit.  Fernel. saith thus of wine: It is to men's bodies as chalk to trees; it hasteneth the fruit, but it killeth the tree. This is to be understood of hot wines, in young men and hot constitutions. I omit Plato his strict allowance of wine, confuted by 
c Lib. an animi mores.  Galen. Ale is cooler than Beer, because it wanteth the hop; it fumeth not up to the head, as wine and beer do: therefore it is most healthful in infirmities of the head; but it is windy. Hops, which make the difference betwixt ale and beer, are hot and dry; therefore beer is far hotter than ale, if they be equal in other things: it is also much more opening. The use of drink is to restore the moisture which the heat of the body daily consumeth, as 
a Li. 1. de sanit. tuenda.  Galen saith. 
b In Hip. de vict. ratione lib. 3.  It is also cibi vehiculum: it maketh the chylus or juice of the meat more liquid or thin, that it may be the easier carried into the veins, and distributed into all parts of the body. 
c Labour, cibus, potus, somnus, venus.  Hippoc. saith, exercise, meat, drink, etc. and all in a mean. here is a plain and manifest rule for the moderate use of this: that it be never taken in great quantity. The words also contain a more obscure rule for the time of drinking: that is, meals must begin with meat, and then drink to follow: for so Galen expoundeth that place, that the order of the words is to be observed, and the things performed accordingly: first labour, than meat, after that drink. 
Not to drink between meals. Sack before supper not allowed.  This condemneth the common custom of drinking betwixt meals or immediately before them. Sack before supper is as hurtful, as usual, it carrieth the unconcocted relics of the meat into the veins before the due time: also it procureth a false appetite, whereby new meat is taken before the former be digested; which is a pestilent enemy to health. The quantity of drink must be proportioned to the meat, with a regard of the temperature of the body, and season of the year: for lean and dry bodies are allowed more than fat and moist; and a greater quantity in Summer than in Winter. Very little drink hindereth concoction in some stomachs, and distribution in most. 
The hurt of much drink.  A great quantity oppresseth the stomach, hindereth concoction, breedeth wind, offendeth the head, and filleth the whole body with superfluous moisture. 
Drink betwixt meals.  Drink may sometimes be allowed betwixt meals to choleric bodies, after the meat is concocted in the stomach, as 
a De indic. lib. 1. cap. 2 consil. li 1.  Ludovic. Mercat. affirmeth▪ Also 
b Epist.  Crato, a learned German, counseleth him that hath a hot liver, to drink after the first concoction. 
c In Hipp. aphor. lib. 5. 27.  Galen alloweth drink in the night, but to those only that are extremely thirsty: but this liberty of drinking betwixt meals procureth much hurt to phlegmatic bodies, and to those that drink for pleasure or custom without great thirst. Hippoc. forbiddeth drink to them that are ready to go to bed, because sleep moisteneth sufficiently.  

Exercise.  The third thing to be considered for the preservation of health is exercise and rest. Exercise is defined to be a vehement motion of the body, whereby breathing is altered, or weariness procured. 
De sanit. tuend▪ lib. 2.  Galen saith, That all motion of the body is not to be accounted exercise, but only that which is violent, even to the drawing of breath shorter. Exercise is not safe in all bodies; for if there be plethora, or cacochymia, fullness of blood in the veins, or of some bad humours in the whole body; 
Gal. de sanit. li. 4. arthrit. sciatica, gon●gra, etc.  there it may drive the superfluous matter into some principal part, and so breed dangerous diseases: or into the joints, and procure extreme pains. Therefore in this case the safest way is, first to take away this fullness by opening a vein, or by purging, or by a slender diet, and then to begin with gentle and moderate exercise, increasing it daily by small degrees: for all sudden changes are dangerous, as Hypocrates affirmeth. The fittest time for exercise, is the morning upon an empty stomach, when the supper is perfectly concocted, and fully digested: 
Celsus.  for if any man feeleth any relics of his supper after he ariseth in the morning, it is far safer for him to follow the counsel of Celsus, and betake himself to sleep again, than by exercise to send raw 
a Gal. de sanit. tuend. lib. 4.  humours into the habit of the body. Much more is that exercise to be condemned that is used soon after meat. 
b De cib. bon. etc.  Galen saith, he that avoideth crudity, and doth not exercise himself after meat, shall never be sick: and when exercise is omitted before meat, 
c De dissol. contin.  he teacheth a remedy for that, parcius cibandum, the meal must be th' e lighter. 
d De d●aet●.  Hippoc. setteth forth the commendation of exercise moderately used, and at fit times, in these few words; Corpus robustum reddit, It maketh the body strong. And in 
e De morb. popul. lib. 6.  another place he saith; Labour is to the joints and flesh, as meat and sleep to the inward parts. 
f In Timaeo: exercitium roborat, etc.  Plato showeth the benefit of exercise, and the hurt of much rest: Exercise strengtheneth, Rest breedeth rottenness in the body. 
ovid.  To these acordeth that of the Poet; Cernis ut ignawm corrumpant otia corpus: ut capiant vitium, ni mo●eantur aquae: 
De indic. lib. 1. cap. 12.  Idleness corrupteth a sluggish body, as waters soon putrefy, if they be not stirred. Ludovic. Mercat. in commending exercise, saith it helpeth three ways: First, it increaseth the natural heat, whereby cometh perfect concoction, and plentiful nourishment: Secondly, the spirits thereby are carried with greater force, which cleanseth the passages of the body, and expelleth the superfluous excrements better: Out of these two riseth a third commodity, that the instrumental parts of the body do by this motion gather hardness and strength, and are more enabled to resist the diseases incident unto them.  

Sleep. 2.  
Lib. aph. 3. 7.  The fourth thing to be observed for continuance of health, is sleeping and waking. 
Lib. aph. 68  Of this is that aphorism of Hippoc. Sleeping, or waking, exceeding measure, are both ill. This he further confirmeth in another place: Too little sleep hindereth concoction, and too much is an enemy to distribution it hindereth the carriage of the chylus or juice of the meat into the veins: by this gross humours are engendered, the body made heavy and lumpish, and the wit dull. The 
a Hipp. & Gal. in Hipp. de morb. vulg. lib. 3. 6.  night is much fitter for sleep than the day, because the spirits move inward by reason of the dark. I will not trouble you with the 
b Cardan. in Hipp. Andr. Laurent.  dissenting opinions of our authors about the manner of lying in sleep: it shall be sufficient to note that it is not good to lie all night upon one side; and that the worst manner oflying is upon the back. The length of time allowed for sleep is seven or eight hours: longer sleep is required after a large supper than after a light. 
a De sanit. tuend. lib. 6.  Galen seemeth to allow nine hours for sleep, which 
b In Hipp. prognost. 11. 12.  Cardan, a great patron of long sleep, taketh hold of. Sleep moisteneth the body, therefore larger sleep is permitted to drier bodies. The old rule of rising 
c Gal. s●pè. Celsus. lib. 2. a. 17.  early presupposeth light suppers, which are hardly warranted by Physic, but when full dinners go before, or where there is some infirmity of the head. Sleep is not allowed until three or four hours after supper: for upon a full stomach a whole cloud of fumes & vapours ascend to the head in sleep, a great part whereof is dispersed in waking. 
Sleep after dinner ill.  This reason doth inhibit sleep after dinner, as an utter enemy to the head: but when the stomach is weak and the head strong, a short nap sitting is allowed, because it helpeth concoction, by drawing the heat inward.  

Retention and expulsion.  The fifth thing for continuance of health, is retention and expulsion of superfluous excrements at fit times. Every concoction hath it several superfluity: if any of these be retained or kept too long in the body, or expelled too soon, or with great violence; health is thereby impaired: if the bowels empty not themselves at fit times, the neighbour parts suffer offence thereby, and the head also receiveth unkind fumes: if the liver and spleen want their timely unloading into the kidneys and bowels, diseases of sundry sorts follow after if the kidneys and bladder hold their unprofitable burdens beyond their just times, they are weakened by that heavy weight, by extending the parts, and by increasing of heat: if sweat or insensible transpiration be hindered, obstructions and putrefaction succeed, and after them, agues of sundry kinds: if any of there or any other humour rush out of the body with great force, or issue quietly in too great quantity, the natural heat and spirits pass out with them, whereby the whole body is weakened. 
Herodotus.  There was a custom amongst the Egyptians, to empty their bodies with medicines three days together in every month, that no superfluous humour might hold long possession there. By this it appeareth what great danger they esteemed it to nourish their enemies within the walls of their city. But this course can not be justified by the rules of physic: it agreeth far better with health to prevent this fullness by a slender diet, and moderate exercise. The errors committed in these two, are commonly the cause of the excess and defect in this point.  

The affections of the mind  The sixth and last thing is, the affections of the mind: the excess of any of these overthroweth the natural and perfect state of body, as Galen affirmeth. 
. De arte m●d●●. cap. 85. ●oy.  Plato held opinion, that all the diseases of the body have their beginning from the mind. Moderate joy and mirth do both preserve health and drive away sickness: the spirits are thereby stirred up, heat is increased, and the humours are extenuated and clarified. Quintus Fabius, that renowned Roman captain, being twelve years afflicted with a quartan ague, was freed from it by the joy of a victory obtained against Hannibal. 
Chaucer.  An ancient English poet singeth thus: As long lives never thee, as ever thee, and a year the longer for his meritee. But this affection how profitable soever it be, ifit exceedeth the limits & bounds of moderation, it is sometimes deadly: therefore Fernel. saith, 
Instar subvinis spiritus dissipa.  it disperseth the spirits like lightning, that they can not return to maintain life. There is a lamentable example of one 
G●lli● lib 3. cap 15.  
a Pusillanimes ex gaudio per●er●●t. Gal. de symptom. causis lib. 2.  Di●goras, who had three sons crowned Victors in one day at the solemn games of Olym●us: and whiles he embraced them, and they put their garlands upon his head, and the people rejoicing with them, cast flowers upon him; the old man overfilled with joy, yielded up his life suddenly in the mids of the assembly. But examples of this kind are rare, and therefore not to be feared. 
Sorrow.  Sorrow and grief hath great power to weaken the ablest state of body: it doth (as Plato speaketh) exercise cruel tyranny. 
Tuscul. quest. Cum omnis perturbatio m●sera est, tum carni●icina est agritu. do, etc.  Tully, discoursing of the affections of the mind, hath these words: Every perturbation is miserable, but grief is a cruel torment: lust hath with it heat; mirth lightness; fear baseness: but grief bringeth far greater things; wasting, torment, vexation, deformity; it teareth, it eateth, and utterly consumeth the mind, and body also. Histories afford many examples of those that have been brought into consumptions, and to death, by sorrow and grief. 
Fear.  Fear is an expectation of ill; it is commonly the forerunner of grief; it calleth the blood suddenly from the outward parts to the heart, and leaveth them destitute of their natural heat; for want whereof they tremble and shake: the heart than suffereth violence also, as appeareth by the weak and slow pulse: and it is sometimes suddenly overcome and suffocated by the violent recourse of blood. 
Fear killeth many.  Thus Publius Rutilius and Marcus Lepidus ended their lives, as Pliny reporteth. There are sundry examples in histories of those that through extreme fear have had their hair changed into a whitish hoarenesse in one night. 
Skenk. observat.  This opinion is confirmed by Scaliger contra Cardan. and the reason annexed. 
Anger  Anger may add somewhat to health in cold and moist bodies; for it is an increase of the heat of blood about the heart. 
Gal. de sanit tu▪ enda. lib. 2 ex Aristot.  This bringeth much hurt to choleric bodies: it is comprehended under the first of the five general causes of agues it is also sometime the cause of an epilepsy, or the falling sickness, as 
a De locis affectis lib. 5 cap. 5.  Galen affirmeth in the history of Diodorus the Grammarian: but this affection, be it never so violent, taketh not away the life suddenly, as 
b De sympt. cause. lib 2.  Galen and most other Physicians affirm: for in cold and weak constitutions it can not be vehement; 
Magnani●s ob nullam animi aegritud. moriuntur. Gal. de locis affect. lib. 5.  and the strength of hot bodies, wherein it is always most violent, will not yield unto it. I know that some 
c Cardan. consil. 1.  are of contrary opinion: but I may not enter into controversies, having been already so long. Other affections I omit, as being near the nature of some of these, and having less power to hurt the body. You see sir with what efficacy the affections of the mind work into the body: therefore it is as necessary for health to hold a mean and moderation in them, as in the five other forenamed things. For though we live in a sweet and pure air, observe a strict diet, use sleep and exercise according to the rules of Physic, and keep fit times and measure in expelling superfluities out of our bodies; yet if we have not quiet, calm and placable minds, we shall subject ourselves to those diseases that the mind, yielding to these passions, commonly inflicteth upon the body: these are many in number, grievous to suffer, and dangerous to life.  
Thus I have briefly run over these six things, which being rightly used with special care and regard, will preserve all strong bodies in continual health, and prevent all diseases until the radical moisture be consumed, and no oil left to maintain the light of the lamp.   

A Discourse of Empirics, or unlearned Physicians.  

A Preface to the Reader.  
THe life of man is so precious, as that all which a man hath he will give for the ransom thereof. Neither is this care of preserving his own life alone, naturally implanted in the heart of man; but that he may save the life of others also, how dangerously will he adventure! sometimes casting himself into deep waters to save one from danger of drowning; sometimes breaking into an house flaming on every side, to deliver one from perishing in the fire. And this natural instinct hath been the cause also, that public persons have by wholesome laws provided for the safety thereof, and private men have spent their thoughts in discovering those stratagems whereby the life of man is oppugned. Now because none are more pernicious enemies to the same than are these Empirics (who under colour of drawing out the thread of man's life, do most cruelly cut the same in sunder before the time) there have been some in all ages, that have vehemently inveighed ●ga●●st them, and laboured with all diligence to suppress them, as it were to quench some grievous fire. But hitherto all labour hath been lost, that was spent that way: for (like the Lernaean monster against which Hercules fought) in the room of one, seven others have arisen, and have by opposition grown, both in number and estimation also with many: and that partly by their own devilish and detestable practices, and partly by the folly of others. And first for themselves, they will falsely vaunt what admirable cures have been performed by them: that No mottall man is able to do more than they can do. They will promise confidently to cure any disease though never so desperate; as, to break a confirmed stone in the bladder, or else To lodge it in some part of the bladder, that it shall never pain them after. And unto such as are therefore left by the judicious Physician, because sentence of death hath already passed against them on an 
* That is, a day that showeth what shall happen on the Indicatory day, or day of judgement, as the 4, 11, 17 days, declare the issue of the sickness the 7▪ 14, & 20 days.  Indicatory day, they will warrant life, and that to the end they may be employed after their betters, which is no small credit unto them. Now if they be found to have miss the cushion, and the party dies (as was foretold) then will they pawn their lives that the disease was mistaken by the first Physician, and that if they had been called to the cure but one day sooner, it had been a matter of nothing to have saved his life, for the party died because he was let blood (if that were advised by the other with good discretion) or because he was not let blood (if that were omitted upon just cause.) On the contrary, the learned Physician (though he have no religion) will not, for his credit sake, be found to utter any untruth; is very sparing in reporting his own cures, thinking it a part of high wisdom, that another should praise him, and not his own lips: and knowing how conjectural in his Art many things are, dares not promise more than he can justify by Art, lest he make himself ridiculous: and not being ignorant of the desperate condition of some, and how incurable many diseases are, doth freely and ingenuously profess (though he be many times dismissed for his labour) that they admit of no perfect cure, and will not feed men with a false hope, that he may be fed by their purses: nor will seek his own praise by unjust censuring of others. Neither is the number of Empirics thus only increased by these their cunning sleights and crafty cousinages, but also by the childish dealing of those that employ them. For (as a learned D●uine of our times saith of witches (one sort of Empirics) they do so 
M. Greeneha● To●●●. in a sermon of a good name.  dote upon them, that though she fail in twenty things, yet if she do but some one thing aright, and that very small, the world loveth her and commendeth her for a good & wise woman: but the Physician if he work six hundred cures, yet if through the waywardness of his Patient, or the punishment of his Patient's sin, he fail but in one, that one fail doth turn more to his discredit, than his manifold, goodly and notable cures do get him praise. The chiefest cause why they be thus addicted unto them, and magnify them above the learned Physician, is partly because they can employ them for a less reward (wherein notwithstanding they are often times deceived) and partly because they will supply the place of a fool to make sport with, aswell as of a physician to cure their infirmities. Therefore are they called in the beginning to the cure of ordinary sicknesses wherein is no danger at all; whereas the other is then sent for, whenas either by medicines, not fitting the disease, the sick person is brought to the pits brink, or at the least by trifling away the opportunity of time with medicines that do no good, the disease becometh incurable. here if the sick person dies, all the fault will be laid by those that favour these Empirics upon the last Physician, that they cannot see but that more die under the hand of the learned Physician than under others, that they have no good luck, because they often times die to whom they come. By these and the like speeches, sick persons are discouraged from sending for any other Physician than him whom they first employed for fear they should die. But it were well if these silly persons knew how dangerous a thing in sickness a little delay is: for than would they consult with the most able Physician in the beginning of any infirmity how slight soever it seemed to be. For it is not so in this business as in matters of law, where if any error be committed in the first proceeding by the ignorance or insufficiency of him that was employed, it may be reversed or (to use their own term) traversed, and come to a new trial, by which it will plainly appear what difference there is between the learned and ignorant lawyer: But in this matter of greater importance where the life is in question, the opportunity of time that is let slip can not be recalled, and therefore though the learned Physician knoweth what things should fitly have been used at the first, yet when he is called to the cure, there is no place for him, because remedies are good in their season only, and then are they Gods hands: but when the opportunity of using them is passed, then either they are nothing or hurtful. And here kind neighbours also, especially those of the better sort, come now to be censured as faulty; who visiting a sick person persuade him to such a course, or such a medicine, as formerly they have had experience to have done good to others in the like case. Here if they mistake the disease or the nature of it, who conceiveth not what hurt may ensue, though altogether against their wills? But admit the thing prescribed be not hurtful, yet whilst the remedy is used, the seasonable time slippeth away, and the disease groweth desperate: and thus by their unseasonable good will they hurt them more than if they hated them. Notwithstanding, because that which they do, is in unfeigned desire of their welfare, & of a compassionate affection they have of the distressed estate of their neighbour; they are rather friendly to be admonished that hereafter they desist and advise nothing without the direction of a Professor of that Art, than to be sharply reprehended. As for the Empirics (amongst whom also you may reckon our common Apothecaries) because they have not so much humanity in them as to mourn in the miseries of others; but all that they hunt after is how they may enrich themselves, though it be with the loss, not of the goods alone, but of the lives of men also, they must be proceeded against with all rigour and extremity, as we do with members that have the Gangrene and are now come to perfect mortification, whereunto we apply nothing either to cleanse or comfort the part, but cut it off that it corrupt not other sound parts. But this is the magistrates duty, and must be left unto him. That which is to be done by private persons, that is, to inform the magistrate of things amiss, that he may redress them; and to give a caveat to such as will be warned, is performed by a learned man in this Treatise; wherein such multiplicity of reading is joined with plainness and perspicuity, that such as be learned may find that which will thoroughly satisfy them, and the simpler sort shall have no cause to complain of the obscurity thereof, to whose understanding also he laboured to frame this book. If any shall read it without prejudice, he shall be constramed to confess that the world is much abused by this kind of (ravenous birds shall I call them which pray only upon dead carcases? nay, of) savage and cruel beasts, which feed upon living men, and make many carcases for the worms before the time; unless (peradventure) they so torture them before, as that there is no flesh to be found on them, but only the skin to cover the bones. Much bound unto him therefore is this age, and the ages succeeding for this his learned pains, if men will not wilfully run the brittle bark of their life upon the rocks and sands, discovered by him as by a skilful pilot. Let him therefore be of high account with thee (good Reader) not only because he is learned, but also for that he hath so well deserved of human society, advertising all men of great danger which they may prevent, descrying and uncasing these masked enemies of mankind, that hereafter, not the asses ears will be seen thorough the lion's skin, but they will appear to all that will not wilfully shut their eyes to be such as they are indeed. Encourage him by thine acceptance of the first fruits of his endeavours, and &; so mayst thou reap greater fruit of his labours in time to come. Farewell.   

A Discourse of empirics, or unlearned Physicians.  
THe second thing which you require of me, is to set down at large my opinion concerning empirics. This I know, if it should be known, would be a work subject to much envy and hatred. For whether I mitate such authors as I have read, or speak out of myself, I shallbe compelled to lay a grievous accusation upon 
Pro Pub. Syl seruit●s est non dicere in quem vel●.  them. And although Tully saith, it is a bondage not to speak against whom we l●st▪ yet he seemeth to speak that as an Orator in pleading, and not from h●s own judgement: for in sundry other places he inclineth 
In Verrem▪ saepem grau●tìs vidi of fendere animos auditorum, etc.  to the contrary. He came always joyfully to the defence and acquitting of the suspected, but heavily and as it were drawn to the accusing of any, as plainly appeareth in the first invective that he made. One reason hereof he rendereth in these words: I have often seen those that have ripped up other men's faults openly, to have more grievously offended the minds of the hearers, than those which committed 
Mul●ò liberior est vita ●orum, qui n●minem accusant. Qu●d far recusant, quid veleant humert. Horat.  them. And another he giveth in these: The life of them, which accuse no man, is much freer. Therefore having duly examined mine own strength, I would gladly have eased my weak shoulders of this heavy burden, did not the continual flow of your manifold kindness towards me, provoke me to the performance of any office, that may seem acceptable unto you. I am further encouraged unto this, first, by the nature of the accusation, that standeth upon a manifest and infallible truth: next, by the hamous facts of the accused, which tend not to the loss of credit or goods, but of the precious life of man: in regard whereof I might rather to be judged, as carried with a desire of the public good, than with an humot of any private or personal respect.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What an empiric is.  The name of an empiric is derived from the Greek word which signifieth experience: and by an empiric is, as you know, understood a Practitioner in Physic, that hath no knowledge in Philosophy, Logic, or Grammar: but fetcheth all his skill from bare and naked experience. Ignorance then is the difference whereby these men are distinguished from other Physicians. But because ignorance is sometime clothed with the outward garments of knowledge, and men are commonly judged of by that which is most apparent, 
The outward marks of an empiric.  I will set down some outward marks, whereby they may easily be discerned. The first shall be their loquacity, or much speaking: Langius brandeth them with this mark in his Epistles, and compareth 
Lib. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  them to geese that are always gaggling. The second, their hasty, rash and unadvised judging of diseases, and promising the cure of them, before they know the causes. The third, their forwardness in disgracing and slandering other Physicians, whom they know to be many degrees before them in the knowledge of the Arte. The fourth, the magnifying of their own sk ll, the extolling their practice, and amplifying their strange and admirable cures. These I only mention, having a fitter place to speak more largely of them. I am not ignorant that there was a sect of Physicians amongst the ancients called Empirici: Rome was full of these when Galen came thither: they had more than a superficial knowledge in the ground of 
Gal. in H●p. de morb. vulg lib. 6. comment. 3.  Physic, and wrote many learned books. I purpose not to speak of any such, but only of those that have no taste of learning, but spent their youth either in mechanical trades, or in some other course of life that barreth them from the knowledge of any of the liberal sciences. Neither shall my words extend only to the base sort of them, whom I hold not worth the naming, but unto all, whosoever they be, that having not applied their tender years to study in the Grammar school and University, are notwithstanding sometimes fortunate by multitude of patients, and famous by popular applause. And 
The division.  to avoid confusion, first, I w●ll lay down the difficulty of the Art of Physic, the ample and large limb 'tis of it, with the necessity of other kinds of learning that must go before it; whereby all empirics must needs be disabled. Secondly, my intent is to discover part of the manifold errors, and incuitable dangers of their practice. Thirdly, I will take away the objections which are usually brought in defence of them. Last of all, I will make known unto you the true causes of their popular fame so falsely ascribed unto them. All which being duly considered, it will plainly appear that empirics 
Medici rationales.  are as far behind rational Physicians (as they are called) in the knowledge of our Art, as Thersites was behind Achilles in fortitude; or as far as an ordinary man cometh short of the strength of that mighty Samson. Neither is it my purpose to vouchsafe them that credit, as to compare them with such a Physician, as Tully feigneth his Orator to be, or Castilio his Courtier, one complete, absolute, perfect, as Hypocrates was, of whom a learned man of this age speaketh 
Lipsius.  thus; Qui in hominibus excessisse mihi humanum fastigium videtur: but the contention shall stand betwixt the best Empir●ks that can be, and 
S. c parts is co●ponere mag●a sole●●●.  the ordinary and middle rank of scholars that practise Physic. And yet you shall find, I doubt not, that of the Poet to be here true, Great things are compared with small.  

1 The difficulty of the A●te.  Touching the first, the deep and profound knowledge contained in this Art, the long time of study that it requreth, the ambiguity and hardness of judgement, and the peril of experiments are 
Hippoc. vita breu●s, ars longa, etc.  all expressed in the first aphorism of the renowned father of our Art, The life of man is short, etc. as if he should say, After that a man hath spent almost his whole life in the painful and diligent study of Physic, he shall not then be able to see into the depth of it: his experiments shall be subject to danger, and his judgement shall meet with many ambiguous scruples. And in 
a Lib. de flat. mulum laboru, etc.  another place speaking of Physic, he saith, it bringeth great labour and trouble to him that professeth it Furthermore, he 
b In lege. De const●tut. artis medicae. Natura, institutio a puero, industria, locus studijs aptus, optimos quosque audire, methodum tenere.  appointeth six guides or leaders to the study of this Arte. This is confirmed by Galen, with some difference of words, but they agree in substance; He that will attain to the knowledge of Physic, must first be apt and fit for it by nature; then he is to apply his mind to study in his youth; and of continue with labour and diligence: this is to be done in a fit place, that is, in schools of learning; there he must hear the best learned men, and read the most approved authors; there he must learn the method of the Art, and then he shallbe fit to begin to practise. 
De pulsibus. totam vitam ad pulsus cognitionem requiri.  The necessity of this timely beginning, of hearing many learned masters, and of long perseverance in diligent study, is proved by that which Galen speaketh of one particular thing in Physic, 
empirics condemned by Hip. and Gal.  The whole life is required to the perfect knowledge of the pulse. What can be here said in defence of empirics? Hypocrates and Galen, the most competent judges of all matters belonging to our Art, require many things in all the professors of it, two whereof are not to be found in the best of them: for whosoever examineth their education, shall find that they never applied their youth to study; never had learned man to instruct them; never understood method or order of study, and therefore can follow none in their practice: for want whereof all they do is confused, disordered and dangerous. 
Physic is a profound study.  The ancients did signify the difficulty of this Art, by placing a cragged or knotty staff by the picture of Aesculapius; meaning thereby that it was a deep, intricate, and profound study, full of knots and doubts, which can not be explained or dissolved, but by such as have long laboured in the diligent search of the secrets thereof. 
Idem deus supientiae & medicinae.  Apollo was accounted amongst the heathen to be the god of Physic, and to have revealed it unto Aesculapius his son: 
Medici dcorum filii.  so there is the same god of Wisdom and of physic: and learned Physicians were called by the ancients, The sons of the gods. But empirics whose young years were never blessed with the knowledge of inferior Arts, cannot in their riper age attain to any mean knowledge in this divine profession. He that applieth not his mind to the study 
Qui in 〈◊〉 M●rcur●● no● l● tat.  of the liberal sciences when he is young, shall practise Physic dangerously in his full age. It is well known that scholars bestow almost twenty years in study, first in the Grammar school, and then in the University, before they can take the degree of Doctors. 
Frustra sit per plura, quod fi●●● potest per pa●cicrae,  If there had been a more easy and compendious way to this knowledge, all ages had greatly erred in following this long, laborious, and chargeable course. I might enlarge the difficulty of this Art in setting down the definition and division of it; but I desire to avoid tediousness: therefore I will omit the former, and touch the latter briefly. This I note by the way, that the knowledge of both these ●s necessary to every mean Physician, being the first step and entrance into that study. This can not be comprehended without Grammar, Logic, and Philosophy: 
I●bi desinit philosophus, t●t inc●p●e Med●c●es, Arist. Emparic● medicastri & pseudemedic● sunt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for where a Philosopher endeth, there a Physician beginneth; and the other two are necessary guides to this. Therefore empirics being ignorant of all these, are not to be called Physicians, the Artists name being justly denied to them that understand not the Arte. Physic is divided into five parts: these have no proper English or Latin names, and therefore are strange to the best empirics. The first comprehendeth those things which are of the essence and nature of man, and are in number seven: The elements, the temperament, the humours, the spirits, the parts of the body, the faculties, and the actions. The second searcheth out diseases with their causes and signs. The third expresseth and explaineth the signs whereby the courses and times of diseases, and consequently of life and death, are prognosticated and foreknown. The fourth preserveth health and preventeth diseases. The last teacheth the means to take away diseases, and to restore the body to perfect health. The particulars contained under these heads are almost infinite, and have filled many large volumes. 
Galenus floru●t a●no Christi 140.  Galen wrote 659 books of them. That which hath been written since will fill great libraries. 
No part of Hip. or Gal. in English.  Out of all the best of these the learned professors of our Art have increased their knowledge, and confirmed their judgement: whereas empirics have not read any of them, being ignorant of the languages wherein they are written, and also destitute of other learning necessary to the understanding of such books. Of the five foresaid parts of Physic empirics have little to do with four; for under these the theory and speculation of our Art is comprised, and that is far above their capacity: therefore they exercise themselves in the last, which comprehendeth the practice only. This reason is sufficient alone to bring all their practice into contempt with all men that have any taste of learning: for if of five parts necessary for every Physician to know, they be utterly ignorant of four, and have but a slender and superficial skill in the fifth; if they rush into the practice of an Art, 
Empir. ignorant of four parts of Physic.  having never learned the theory, which is in all learning accounted necessary to be known before the practice can happily be attempted, they shall be driven into infinite errors, and precipitate many of their patients into the grave. I need not add further proof of the antecedent, I know you see a manifest and undoubted truth in it: 
Indicatio est comprehensio rei i●●●●e● & nocentis Gal. de opt. se●●a.  those things are to be learned in schools only, into which empirics were never admitted. Further, there are in the Art of Physic sixteen indications, as we ca●l them: the knowledge of these is as necessary to direct a Physician in the cure of diseases, as the Pilots Card in sailing. They are as guides and conductor to lead us into the understanding of all things that may help or hurt our patients. 
Omissa unt, curs. tio saepè claisdicat. prax. lib. 3.  The consideration of every one of these is so necessary, that the omitting of one doth oft times mar the cure, as Heurmus affirmeth. empirics can not attain to the knowledge of these, though they had the experience of Nestor's years. If it please you to hear some few of the observations, that the methodical cure of one disease requireth, you may thereby conjecture the difficulty of the healing of that and others. 
Of a pleurisy.  I take for example a Pleurisy; wherein I omit as impertinent to this place, 
empirics commonly mistake diseases.  the usual error of empirics in taking other diseases for this, and the danger of the sick by the course of Physic built upon a false foundation. First the learned Physician is to search out the proper signs of this disease, and by them to distinguish it from others that have some affinity with it: then he looketh into the cause of it, into the differences, and into the symptoms or accidents that attend upon it: he examineth the natural constitution of the patient, his present state of body his former course of life, his age, his strength, the time of the disease, the season of the year, etc. he considereth the qualities and quantity of the humours; from whence the matter of the disease floweth; whether from the whole body, or from one part; by what passages it moveth; whether swiftly, or slowly; whether vehement pain draweth it, or the sharpness or plenty of the humour stirreth up or provoketh the motion. Out of an advised consideration of all these, first a diet is to be appointed: this can not be the same in every one that laboureth of this sickness, but it requireth great variety and alteration agreeable to the foresaid circumstances. Then followeth the consultation of the means of the cure: 
Donat. Alsom. de pleuris.  what kind of evacuation is fittest; whether opening a vein, or purging, or both, or neither: for sometimes the matter of the disease is discussed by outward medicines, and requireth neither of these two helps. Sometimes there is a fit use of fomentations, and after them, of bleeding, as Hippoc. did, 
De morb. vulg. lib. 3. in historiae Anaxionis.  when the disease could not be mitigated by these outward means, he opened a vein the eighth day. 
Prax. li. 3. ca 9  In many other cases it is necessary to take away a great quantity of blood in the beginning: therefore Heurnius saith, Blood can not be taken away too soon, nor in too great a quantity, if the patient be strong: but in weakness it must be done often & by small quantities. In some body's Art forbiddeth taking away of any blood, 
●en. consuls. riol. obser.  though the patient be strong, and enjoineth purging. In some cases the passages are to be stopped, and the humour to be made thick after bleeding, lest new matter should flow to the place affected. After the flux is stayed, than the weak parts are to be strengthened, and the matter impact in the side to be prepared or tempered, that it may be cast up by coughing with greater facility. here is a broad gate opened to a large field of medicines of sundry sorts, as ointments, 
S●r. pr●●. ●yr depapa●●.  plasters, syrups, potions etc. Some of these are very hot and much opening; some very cold and binding. In the use of these, and also of all the former things, the empiric is plunged into many doubts, and the patient into as many dangers: if he take away too little blood, he taketh not away the disease; if too much, he taketh away life: if he purgeth when he should open a vein, or doth this when that is required, he committeth a pernicious error: if he judgeth not rightly of the humour abounding, of the complexion &c. (of which only Art is the competent judge) he can attempt nothing in the cure safely, nor so much as appoint a fit diet. If he prescribeth local or outward medicines of too hot operation, the heart is thereby inflamed the ague exasperated, and life endangered. If there be in them any defect of heat, the matter of the disease is bound faster into the side and chest with as great peril. If inward medicines be not proportioned to every unnatural affect in the body, and to every offensive quality, as now heating, then cooling; now moistening, then drying: sometimes extenuating or making the humour thin, sometimes incrassating or making it thick; sometimes opening, sometimes stopping, etc. the patient doth never receive any good, but commonly much hurt by them. 
Argent. consult.  Neither is the Pleurisy only to be respected, but there must be a vigilant eye upon the Ague also, which always accompanieth the other, and may kill the patient as well as the Pleurisy. Moreover there may be great malignity in the humour, as Gesner reporteth in an epidemial Pleurisy all died in whom a vein was opened, 
Epist.  and all lived that received cordials. In the great variety of these doubts, difficulties and distinctions there is a necessary use of sound judgement, confirmed by long study and profound knowledge both in Philosophy and Physic. It is therefore clear that the practice of empirics, being destitute of these helps, must needs be unfit and full of peril. It may well be compared to his, that Forestus mentioneth, 
Vromant. lib. 3. cap. 1.  who wrote out sundry receipts over night, and put them confusedly into a bag: in the morning when patients came to him, after he had looked on the urine, he put his hand into the bag (saying to the party, Pray that you may have a happy lot) 
Precare ut sorti●re benè.  and plucking out that which came first to hand, he gave it as a remedy for the disease. Though our empirics have a far better colour for their practice than this was, yet in effect they often agree.  

2. The errors of empirics.  But I proceed to lay open some few of their gross and palpable errors in their practice, for to speak of all requireth a whole volume. I will begin with their mistaking of diseases, a common error with them, & exceeding dangerous to their patients. Diseases are known 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and distinguished by their signs. The knowledge of this is comprehended under the second part of Physic before mentioned, whereof, because they are ignorant, they must needs fall often into this fault. This is seldom discovered but when rational Physicians have opportunity to look into their practice; then they see the disease taken to be in the liver, when it is in the lungs or kidneys; to be in the heart, when it is in the head or mouth of the stomach; to be in the breast, when it is wind in the stomach extending that region: and many such. What though they can judge of the gout, the palsy, and the dropsy? so can simple women do: but to judge rightly of the causes and differences of these diseases, of the manifold differences of Agues, of simple and compound sicknesses, and of sundry diseases of the head; that requireth Art, which is not in any empiric. 
Lib. de aere aquis, etc.  Hippoc. showeth the misery that fell upon many of the Scythians by mistaking their disease and the causes of it, 
The danger of mistaking diseases.  and thereupon by taking a wrong course in the cure; of strong and able men, they became as effeminate as weak women, and spent all the remainder of their wretched life in the offices of that sex. 
In Hippoc. prognost. pag. 181,  Heurnius reporteth that an unlearned Physician by mistaking the cause of the disease, put his patient into a bath, wherein he died presently; and the empiric was justly accused for killing of him. 
De calc ren.  Guanerius setteth forth the deadly error of another in the cure of a sick man, who after extreme & intolerable pains, ended his life. A learned Physician having a melancholic patient deprived of the right use of his inward senses, amongst other things in the cure, appointed his head to be shaven, and then to be anointed and bathed according to art: 
Senseless. imitation.  an empiric hearing of this cure, got the receipt of the outward medicines used in it; and not long after, lighting upon one sick of a phrensic or inflammation of the brain, thought it to be the same disease with the former, because both the patients were mad: therefore he followed the steps of the other, with great confidence of the cure: this grievous error in mistaking both the disease and the cause of it, brought the miserable man to a speedy and of his life, far more cruel to himself, and more terrible to the beholders than the sickness could have done. The reason of this is plain and evident to every mean Physician. The cause of raving in the former, was a cold humour; in the latter, a hot: therefore hot medicines, which were fit to cure the one, were as fit to kill the other. But admit the empiric had been called to the cure of the same disease, proceeding from the same cause, yet he could not have observed the circumstances which art required, and therefore his receipt was vain and unprofitable. If the course of these blind practitioners could be observed, it would be found to be like to this in every disease. Our books are full of such woeful examples. A huge volume will not contain all the tragical histories of the sick of this age, manifestly killed by the ignorance of empirics, being not able to discern one disease from another, or to distinguish of their causes, or to proceed orderly in the cure. The eye can not discern colours but by the light▪ nor Physicians diseases but by learning. In the night not only indivi lua, but species are mistaken; as a man for a beast, or a tree for either of them. It is alw●●es night with empirics: ignorance is darkness, and knowledge is as the clear light of the sun. And doubtless the learned Physician hath as great advantage over empirics in discerning of diseases, as they that judge of the eyes object by the sun, over those that judge of it by the stars. They do the oftener fall into this error, because some diseases agree in two or three signs, and yet are far different. The perfect examining and comparing of signs, and referring of them to their several causes, can not be performed without Arte. But suppose they could distinguish of most diseases, whereof they come far short; yet to know the disease is not one step to the cure, unless the method and manner of proceeding in it, be as well known. But to proceed in discovering their errors: the two most effectual and usual means for the cure of most diseases, are opening a vein and purging. The special observations that are required in both these, are far above the apprehension of unlearned empirics; therefore they can not undertake any thing fitly and safely in either of them. 
Of opening a vein.  What a great regard is to be had in preserving blood in his natural quantity and qualities, is evident in that it giveth nourishment and strength to the whole body: and it is as it were the meat whereby the native heat is fed, as Galen saith: 
Pabulum nativi caloris. de nature. facult. lib. 2.  therefore it may not be drawn out of the body without mature deliberation. 
Gal. de sang miss. cap. 6.  The things that are to be observed in opening a vein, are reduced unto ten heads: these I must not mention, because I labour to be short. Many of these contain such doubts and difficulties, as require much reading and deep knowledge. empirics always take away blood without due examination of these, (for how can they examine those that they know not?) therefore oft times they take away life also. 
Experientia st●●●torum magistra.  Experience, their only mistress, can not teach the difference of diseases, of complexions, and of the rest. What though they can judge of them in a large latitude, as to perceive a difference betwixt a great disease and a light, betwixt strength and weakness? this every idiot can do: as when two plots of ground are object to the eye, the one far exceeding the other in greatness, every beholder perceiveth a great difference; but the just proportion of that difference can not be found out, but by measuring them according to the rules of Geometry. So empirics for want of learning can not judge of these things in so straight a latitude as art requireth. But beside the foresaid ten heads, other consultations are necessary, whereof empirics are less capable than of the former: as what vein is to be opened; whether a large or small orifice be fitter; what quantity of blood should be taken; whether it be safer to do it at once, or at sundry times; whether emptying simply, or reveling, or diverting be required; at what time of the disease it should be done; how many things do inhibit opening of a vein, or persuade delay. The learned Physician is bound by the rules of his Art to consult of all these and many other, before he dare attempt so great a work: 
Audaci● imperitiam artu significat.  but the empiric not foreseeing the peril of omitting these consultations, runneth rashly into it, and abuseth this excellent remedy to the loss of the life of many a patient, 
Hippoc▪ de arts. De Venae sec. contra Erasist.  as Galen plainly showeth. 
Many deadly errors in letting of blood.  Errors in this kind are obvious and common to them: one openeth a vein under the tongue (by following some English book, or imitating some learned Physician, not knowing the observations necessary in that he attempteth) in a squinsy, the patient being full of blood and the disease in the beginning: whereupon followeth present suffocation, by drawing a greater flux to the place affected. An other, as ignorantly, openeth a vein on the arm upon the critical day, when there are signs of the crisis by bleeding at the nose: by this action nature is crossed in her regular course, and compelled to yield to the disease. A third omitteth letting of blood in a sharp disease, sundry indications, which he understandeth not, concurring to persuade it, and none to dissuade. A fourth taketh away too little 
Deadly errors.  blood in a great disease, or too much in a light. All these empirics increase their credit out of these deadly errors, by extolling their own skill, falsifying strange cures performed by them, and affirming that if they had come in time, they would not have failed in the cure of these diseases: now they had performed all that art required: the best Doctor in the land could have taken no other course. They that are eye and ear witnesses of these secret tragedies, can hardly suspect the ignorance of these confident and glorious empirics to have been the cause of them. Thus you see Sir, how infortunate, or rather indiscreet they are, that commit their bodies to the cure of an empiric, whose ignorance often bringeth death, where the disease threateneth no danger at all. 
Miserum est cum ma●us periculu● a medico, qu●m ● morbo impendet.  It is a miserable thing when greater peril hangeth over the patient from the Physician, than from the disease. The country is full of such pitiful practice. The empirics lance is oft times as deadly as the Butcher's knife. He that promiseth life with his tongue, bringeth the instrument of death in his hand. Therefore whosoever regardeth his life, let him not suffer a vein to be opened without the advice of a learned Physician. 
Bleeding dangerous to many.  In other cases where life is not presently endangered, grievous effects follow. The taking away of blood from women and weak men, casteth them into palsies, gouts, dropsies, and such like disease's. Galen in many places doth inculcate the danger of opening a vein often; it wasteth & consumeth the spirits, diminisheth natural heat & strength, and hasteneth old age accompanied with many infirmities. Yet the common people, ignorant of this, flock together to empirics in the Spring to be let blood, as if it were a preservative against all diseases. Few or none are refused, because they bring money; few receive good, many hurt, because the forenamed observations are neglected. The blame of this public hurt lieth justly upon the head of empirics, who partly for their own gain, and partly for want of judgement, have led the multitude into this error.  

Of purging.  Touching purging, as it is more common and usual than letting of blood, so the errors committed in it are as many, and in many cases procure equal danger to the sick. 
Ludovic▪ de indic l●. 1. ca 6 ●p●● magnum.  It is called a great work, for it bringeth great ease and comfort to the afflicted when it is performed according to the rules of Art; and on the other side, it tormenteth them, doubleth the disease, and endangereth life, when it is undertaken rashly and unadvisedly by such as understand not all things that are to be considered in it, as none of our empirics do. I confess that experience will teach them what medicine will purge gently, and what strongly; but what is that to the whole mystery of purging? for the same author saith in the same chapter, 
Qui quenquam purgatur●● sit, s●opos ferè infinitos, etc.  He that will purge any man must diligently observe and mark almost an infinite number of things. In which words he utterly excludeth all empirics from meddling with it, because they are ignorant of the limits and marks whereby they should be directed in it. 
Nemo debet sine maxima consideratione, etc.  Al o in other place discoursing of the danger of purging, he concludeth thus; No man ought to give a purging medicine without great consideration. 
Lib. 1 de morb. pop. nihil temere, etc.  Hippocr. in sundry places showeth the peril of rash purging; against which he giveth this precept: Nothing is to be done rashly or negligently: speaking of that action. Ignorant boldness in the use of purgers, with dangerous success attending upon it, was never so common as in this age. 
Malum quò communius ●o peius. Bacon. de retard. se●●ct. In quacunque re Deu● admirab●lem v. m, etc.  Purgers are too full of peril for the unlearned to touch. One saith well of them; In what thing soever God hath placed admirable power and virtue, there he hath also placed danger, as it were the keeper of that virtue. This hath an undoubted truth in most purging medicines; the hurt and danger whereof commonly breaketh out when they are used by such as can not order them according to Arte. In respect of this danger the Herbalist, and others that have written of simple or compound purgers in our vulgar language, give this necessary caution; Not to use them without the counsel of a learned Physician. And this is usual amongst those of our profession; The further that any of them hath waded into the depth of it, and the profounder knowledge that he hath, the more hardly he is drawn to communicate the use of purgers with those that have not studied the Art: 
Purging is subject to many dangers.  because the errors in giving them are many and great; and the safe and fit use is hidden and locked up with other mysteries of Physic, in the writings of Hippoc. and Galen. A light error herein bringeth oft times exceeding danger; if the medicine be too strong, or too gentle; if the quantity faileth in defect or excess; if the first qualities agree not with the disease and temper of the body; if it be hastened before the just time, or delayed after: the 
An purgandum.  patient hath either his disease prolonged thereby, o● his life shortened. The first consolation about this action, is▪ Whether it be fit to purge, or not. Here the Artist discourseth methodically of every particular concerning this point, which I pass over to avoid tediousness, holding it sufficient to point at the generals. After this point is cleared, and that Art persuadeth purging; then there arise other things very advisedly to be considered: as the nature of the humour offending; whether it requireth preparing, or not; in what part of the body it lieth most; what kind of medicine is fittest; whether it should be in a solid, or a liquid form; whether it should be brought out at once with a strong medicine, or often with gentle, etc. empirics can not consult of these things without Art, much less judicially resolve of so many intricate circumstances and deep points of learning: therefore their practice must be subject to many errors. 
unda vnd&ā; p●ll●t. Fin● unius mali grad●● est futuri.  Alas then, in what miserable estate are their patients? for one error followeth in the neck of another, like the waves of the sea. Every new medicine threateneth a new danger. Confusion attendeth upon ignorance: 
Meth m●dendi.  only Art observeth order and method, without which no disease can be certainly cured, as Galen affirmeth. 
Omnium purgant●um maximè cacost●ma●hum.  The usual all manner of purging amongst empirics is, To give a medicine full of scammony; which, as Galen witnesseth, is of all purges the greatest enemy to the stomach: it draweth ill humours unto it, and leaveth a long offensive loathsomeness behind it; it overheateth the body, breedeth wind, raceth and excoriateth tender bowels, and so procureth incurable fluxes. This is their common purger, because it worketh plentifully, and is of small price: the one pleaseth the vulgar, and the other profiteth themselves. They that use gentler medicines are also subject to dangerous errors; one draweth the humour downward, when nature attempteth to expel it upward; another prepareth that, which should without delay have been sent out of the body; a third purgeth raw humours, 
1. Aphor. 22.  contrary to that approved rule of Hippoc. all of them wanting Art to observe nature's operation towards a perfect crisis, do oft times hasten her sure and steadfast course, and drive it into such violence, as can not afterward be stayed. All these and infinite other errors empirics commit in their practice, which learned and judicial Physicians, guided by the rules of their Art, can not fall into. 
Many killed by purging.  There is one sort of these empirics, that use but one kind of purging drink for all diseases. This is a lamentable kind of practice: it driveth many into uncurable dysenteries, hectike fevers, and consumptions, and casteth them by heaps headlong into their graves. But I leave these as the base sort of them, and most worthy to be purged out of the common wealth, and return again to the great magnificoe's. 
Fluxus epidem. us.  There was about six years since an epidemial or popular flux raging thorough most places of this land. This disease stood upon great putrefaction and corruption of humours. The course for the cure was to resist this putrefaction to temper and prepare the matter offending, and to drive it out with gentle purgers fitted to the humour, complexion, strength, and season. Then the parts weakened were to be corroborated and strengthened both by inward and outward medicines. 
Opium was then in great request.  empirics, being not acquainted with this disease, and finding little written in their English books for the cure ofit, took a contrary course, and first of all gave strong binder's. This was very acceptable to patients for a while, for it stayed the violent flowing of the humours, it procured present sleep, and mitigated pain. By this preposterous and dangerous course, though some few, that had strong bodies, and received this medicine towards the end of the disease, when almost all the infectious matter was expelled, recovered their health; yet a great number had their lines cut off: 
Opium. ●apiuac. de venenis, cap, 9  some died sleeping, being stupied with that poisoned medicine: others had their ague increased, by stopping in the corrupt humour: in many the flux broke forth again with far greater fury. 
Gal. de compos. phar.  If these empirics had ever read of the danger of this medicine, that it is never to be given to young or old; nor to women; never to any but only in great extremities, and with many cautions; they might have avoided this deadly error. But it was strange to see how the multitude flocked to those that were boldest in the use of this medicine; for the fame of it for present remedy was spread abroad by them that gave it, and the danger concealed. Thus the simple people greedy of the pleasant bait, swallowed down the kill hook. It was not easy for one to take warning by another, the subtle empirics had so provided for the credit both of the medicine and of themselves: for when any died, they gave out that the medicine was not given soon enough, (whereas the sooner it cometh, the more peril it bringeth) or that the patient committed some fault, which was the cause ofhi death: for many had been cured by this in other places. Another pernicious error, whereinto ignorance carrieth them, is to seek out medicines in the titles of diseases: as in some English books in the title of an Ague, they find that Sorrel is good for it, and Carduus ben●dictus also; the one being very hot, and the other cold. here Art is necessary to distinguish of the humour and the complexion: for he that giveth that which is not fit for both these, bringeth no light danger. 
De compos. phar. l●. 3. ca 8. phar. maca indefi●ita.  Galen utterly condemneth medicines given without distinction, and showeth the danger of them by an example in the practice of an unlearned Physician, who having cured many of patnes in the cares proceeding from a cold cause, gave the same medicine in a hot cause with unhappy success. 
In H●pp. prognost. comment. 1,  Also he reporteth a greater error in another Physician, who in the beginning of a sweat brought his patient into a bath; whereupon followed present death. If all our learned Physicians should bring together all the pitiful examples that they have observed in the practice of empirics, they would fill large volumes. 
In Hipp. de morb. vulg. li. 6. pl●rimi mor●●ntur, etc.  Galen saith, many die because they obey not their Physician. But they that observe the practice of our empirics, may as truly say, many die because they obey their ignorant and unlearned Physicians. If their deadly errors could be perceived by others, as well as by those that profess the Art, 
Quot agros Themison autumn's occider● uno D● dieb. decret l●b. 1. quoties aegros adeu●●, etc.  some of them might be as famous as Themison, of whom Juvenal saith, Old age is subject to as many infirmities, as Themison killed patients in one Autumn. Galen sets forth their errors very lively in these words; As often as they visit their patients, so often they err by their inartificial attempts. But I will examine their errors no further.  

Experience  The reasons brought in defence of empirics are now to be confuted. 
De optun● sectae. Eu● quod saep●u & codem mo●o, etc.  The first and main reason is, their experience, the very foundation of all their practice. It is thus defined by Ga●en; It is an observation and remembrance of that which hath fallen out often and after the same manner. This definition utterly maimeth the practice of our best empirics: for by this it is clear that experience reacheth not to the theory and speculation of the Art; it teacheth not the knowledge of the difference of the constitutions of men's bodies, nor of the causes of diseases, nor method of curing them: 
Many things in Physic can not be learned by experience.  for none of the●e fall out after the same manner: but it respecteth only some few things in the practice; for in that also are many occurrents, that fall not out after the same manner, and therefore can no● be learned by experience. Diseases, as they have sundry causes, so their symptoms and accidents are variable. 
mill ●●odis medicum illudi● flat. hypochon.  Heurnius speaking of one disease, saith, it deludeth the Physician a thousand ways. What can experience learn in this great variety? I confess it is a necessary and effectual mean to confirm the knowledge of a Physician. The event and success of things past must be carefully observed and laid up in memory to be compared with things to come. Many things also are found out by experience alone, as the nature of simples; wherein Galen commendeth it highly: 
De simplic. phar. f●●●lt.  In finding out the virtue of medicines we must begin at experience saith he. 
Meth. medend●. li. 10. ca 10. G●●ner●●pist  To this agreeth that which he speaketh of the same argument in another place. This first taught that Rhubarb purgeth choler, and agaric phlegm. Gesner amongst others, was exceedingly industrious in this kind, & found out many things in our Art by his experience, as he affirmeth in his Epistles. But this bringeth nothing to the credit of empirics: for what are these few things in comparison of all those that are required in a Physician? One reporteth that a young man walking by the sea side, and finding an old boat, purposed to build a ship therewith, never considering what a great number of other things were required to so great a work. Experience helpeth no more towards that great building of the Art of Physic, than that did towards a ship. No learned man ever ascribed any commendation to experience in this Art, but when it was joined with learning. 
Lib 29 cap. 1. Discunt per▪ cul● nostris, etc.  Pliny speaketh thus of them that practise by experience without learning: They learn by our perils, and they try experiments by our death. Experience alone, with a little help of nature, maketh men skilful in mechanical trades, in merchandise, and in other kinds of buying and selling; but the deep knowledge contained in the l berall sciences, and in other learning rising out of them, requireth much reading, long study, great meditation; and after the theoric or speculation of them is obtained, than practice and experience confirmeth and establisheth them: but without the former, the latter is weak, lame, and maimed. 
● Meth. cap ●. de compo● phar. lib. 2 cap 1.  Galen in sundry places expresseth the danger of experience without learning, and showeth into what grievous errors empirics fall for want of knowledge. 
A 〈◊〉 remedy adaliud temerè▪ etc.  They run rashly and without reason from one medicine to another, hoping at the last to find out that which shall help. A dangerous and desperate kind of practice, when for want of the light of Art, they are compelled to wander gro●ing in the dark dungeon of ignorance, 
〈◊〉 D●dilus 〈◊〉 〈◊〉 〈◊〉 ●rrore vias.  not knowing which way to turn. And yet in Galens time there were no such Empir●ks, as in this age; it was not then heard of, that a man utterly ignorant in the foundation of all learning, durst presume to intrude himself into the practice of that deep and intricate science. 
De mor. ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The difference betwixt an Artist and him that worketh by experience, is set forth by Aristotle: an Artist knoweth the causes and reasons of things subject to his Art: an empiric knoweth many things also; but he is ignorant of the causes of them. What thought he can in some things satisfy the ignorant vulgar with some show of reason? every simple man can do this in his trade: yet in the great and main points of the Art, empirics can yield no sound reason, being void of the knowledge of Philosophy, from which the causes of such things are drawn. 
Meth. redond. lb 9 cap 6.  Galen setteth Physic, as a perfect man upon two legs; Learning, and Experience: 
All empirics lame.  therefore the best empiric is but a lame and left-legged Physician. It is a full consent of all learned in Physic or Philosophy, 
Methodus est vitae ac spiritus sc●entiarum.  That nothing can be happily done in the Art of Physic without method and order: and it is as true that experience can not teach this method. This is confirmed by Plato; 
Qui artent sine methodo etc.  He that thinketh he hath learned an Art without the method of ●t, let him know that he hath but the shadow of the Art, and not the Art itself. Therefore all the practice of our long experienced men, being destitute of order and method, can have no approbation amongst the learned, but it is to be utterly rejected and banished out of the commonwealth, as a pernicious and perilous enemy to the lives of men. It is like to the walking of a blind man in a known path, wherein, if there be a hole digged, or a block laid, he is in danger of falling so if there be any hidden thing in the disease, in the causes, or symptoms of it, as there is commonly, the empiric is beyond his skill, 
Galen de locis assect. li. 3  he stumbleth and falleth; and the life of the sick is in jeopardy. 
What can empirics do in rare diseases.  Moreover, if an empiric light upon a rare disease, not seen before by him, or upon a new disease, whereof he never heard, what safe course can he take here? he wanteth learning, and experience hath taught him nothing that bringeth any spark of hope in this case. Here he is utterly confounded: yet he will never confess his ignorance, and counsel his patient to send to a learned Physician: but not knowing what to do in the disease, nor able to give any reason of it, he p●onoun●●th the patient to be bewitched; and so leaveth him. Therefore though the vulgar may suppose that experience is sufficient for the cure of common and ordinary maladies, yet it is absurd and senseless, to imagine that it can enable then: in rare, extraordinary, and new sicknesses. 
Feb. symptoniat.  An Ague, that seemeth to be but an ordinary and light sickness, may have some malignity in it, or may be secretly fixed in some principal part, 
Morbus complicat.  or be accompanied with some other disease. here experience can not distinguish: that must proceed from Logic, and from knowledge in Natural Philosophy, but especially from anatomy and the grounds of Physic. 
No patient secured by empirics.  Therefore experience is a blind and weak guide to direct in these cases; and no patient can assure himself that his disease is not within the compass of some of these. How can any man than call an empiric to the cure of his body without great danger? You see, sir, what a weak ground experience is to build all the practice of Physic upon. Learning is as it were the very soul of this Art, which hath his full perfection when it is confirmed by experience: but this without that is to be condemned as a dangerous thing. But some men are so full of gross ignorance, and so dull of conceit, that notwithstanding all that hath been said, they will be obstinate in their senseless opinion, that sufficient knowledge for the practice in Physic may be gotten by experience alone. I will not deal with these unlearned men; I write only to you whom I know to be learned and judicial, and therefore satisfied in this point: and yet I will add this out of Galen: 
In Hipp. prorrhet. qu● speculationem ex observatione sine sc●ent●a aecer●●are, etc.  He that hopeth to heap up the speculation of the Art of Physic by experience without learning, hath need of a thousand years. This grand reason of experience is further urged of some by the example of Attorneys at the common law: 
Attorneys.  most of these have nothing to direct them but experience and observation, and yet sundry things pass thorough their hands as substantially and effectually performed, as by learned Counsellors: therefore unlearned Physicians well instructed by experience may do some cures as well as great scholars. The answer to this is easy: There are many things in law which belong merely to Attorneys, and require no learning: also they follow precedents and usual forms, and many things which they do, are plain transcripts, written out of books verbatim, wherein they cannot err, if they follow their pattern. But it is far otherwise in Physic: there is no usual form to follow in judging or curing of diseases; things seldom fall out after the same manner; the Physician must alter and change his course, as the disease and accidents require, wherein experience can not guide him, but the rules of the Arte. But if I should grant that empirics are as Attorneys, than it must follow that learned Physicians are as learned Counsellors: and as Attorneys in doubtful cases ask the opinion of them, so should empirics do of the other: this would make their practice far freer from danger, and preserve the ●ues of many of their patients. But the case of an Attorney and of an empiric is not alike: if by his fault his client lose the day, the matter may sometimes be brought about again; but if life be lost by the error of the empiric, it can not be restored.  

English book●.  The second reason brought in defence of empirics is, That they read English books sufficient to instruct them in their practice. This reason seemeth to proceed from one that understandeth his mother tongue only: for if his judgement were confirmed by the knowledge of learned languages, he would not urge this weak argument. All the large volumes of Hipp. Gal. Avicen and all other famous Physicians both new and old, were first written in the Greek or Latin tongues, or afterward translated into one of them; the ignorance whereof hath in all ages been accounted a strong ba●●e to exclude all men from the profession of that Arte. That which is written in English is very little and light in respect of the whole: neither can it be perfectly understood without the help of Grammar and Logic, as every mean scholar will confess. All nations Christian, wherein the civil law is used, can not afford one man of any mean account in that profession, that understands not the Latin tongue, wherein their large books are written. And I dare confidently affirm, that Physic is as profound and intricate a study as the Civil law, and requireth as much reading and knowledge o● tongues, as that doth. Therefore I see not why the practice of our most famous empirics should not be brought into base and contemptible account. 
English 〈◊〉  What though there be a profitable use of Ministers in our Church, that understand English books only, being yet able to execute their office in some commendable manner? yet this reason holdeth not in empirics: for first there is far more Divinity than Physic written in our vulgar idiom; all the grounds and principles of religion are set forth at large in it: whereas no part of Hipp. Gal. etc. is translated into that tongue Secondly, Ministers have far greater helps in hearing the learned of that profession, and in frequent conference with them: whereas empirics labour always to avoid the presence and company of learned Physicians, 
The fox cō meth not near the lion's den.  being not able to speak any thing sensibly in their profession, nor willing to have it known that they ask counsel of any man, because they carry themselves as if they had the complete and absolute knowledge of the Arte. Thirdly, the manner of teaching differeth far from the manner of practice, and is not subject to so many errors. But on the other side, as no Minister is able to confute a learned adversary, that hath not skill at the least in the Latin tongue; so no empiric is able to encounter with sickness, that great adversary to nature, without weapons fetched from the Greek or Latin tongue. M. Latimer saith in one of his sermons; English Divinity will never be able to expel Popery out of this land: and it may as truly be said; English Physicians can not cure English diseases.  

Their cures.  The third reason is; They do many cures. Th●s maketh much for their credit with them that perceive not the falsehood of it. All cures are artificial, natural, or casual. No man of judgement can ascribe artificial cures to them that are not Artists. 
Natura est omnium morborum medicatrix.  I am not ignorant that nature is said to cure all diseases; nor how that is to be understood: 
Natural cures.  but by natural cures I mean those that are performed by the strength of nature alone without any help of medicines; and doubtless many of their cures are of this kind: for when the disease is dangerous or unknown, as it is often to them, there the most circumspect of them commonly giveth some light medicine, that hath no power to alter the body, or mitigate the disease, as is required: 
Lud Mercat. de indic.  this is, as one saith, to leave a ship in a great storm to the violence of the waves. If in this case the patient recover by the aid of nature, than this fortunate empiric and his companions extol and magnify the cure, as if rare and extraordinary skill had been showed in it, when it was merely natural. 
Casual cures.  By casual cures I mean not such as are merely casual, and beside the purpose of them that give the medicines: of this kind are the histories in Galen, 
De su●sigurat. empir. ●o. 1,  of two desperately sick of the leprosy, to both which was given wine wherein a viper had been drowned: both the givers had a purpose to kill them; the one of compassion, the other of hatred: but both the patients were cured by the secret and admirable virtue of the viper. 
Solenan l. consil. sect 5.  Like to this is that which we read of a woman that gave her husband the powder of a toad to rid him out of a painful dropsy; but by the violent operation of the poison all the matter of the disease was expelled, and the man recovered. But by casual cures I understand such as are performed by hap or chance in respect of the Art, 
Aschams Toxo philus.  being done without order or method; as when one shooteth neglecting all the five things required in an Archer, and yet hitteth the mark: this is a mere chance, and falleth out seldom. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Such are the cures of empirics. Fullness of blood in the veins, and of ill humours in the body, are the common causes of most inward diseases: here the learned Physician first collecteth all the signs of the disease, than he referreth them to their causes; and having diligently revolved in in his mind all the indications belonging to the Art, he proceedeth to the cure by taking away the cause of the disease. The empiric in the same case, not knowing how to gather the signs of the sickness, much less how to refer them to their causes, attempteth the cure without consultation, and by a weak and inartificial conjecture openeth a vein, or giveth a violent purger; by both which rash and unadvised courses many lose their lives: but when any recover, the cure may fitly be called casual, more by good hap than by learning. 
De v●t●ri med●cina.  Light errors in the cure of a disease do never appear in a strong body, as Hippoc. saith, nor in a light disease, no more than the ignorance of a pilot in a calm: but a great disease and a violent storm trieth the skill of them both. Sometimes gross and gricuous errors are obscured and hidden: for where the strength of nature weareth them out, and the patient recovereth his health, the Empiric can never be stained with the blot of them. Therefore since almost all inward diseases proceed from fullness, some are cured in strong bodies by emptying, though that be done confusedly and without Arte. But this reason is further enforced, that sundry sick persons recover under them, which came out of the hands of learned Physicians. This is no argument of their knowledge, for in long diseases patients are commonly desirous of change, when sometimes the cause of the disease is taken away before, and nothing required but time to gather strength. Moreover they that are tired with long sickness, do usually submit themselves to a stricter course both of medicines and diet under their second Physician: and though nothing be administered in either of these agreeable to Art, yet some few may escape, as a ship or two, in the loss of a great fleet, may pass by rocks and sands, and a●iue at the wished haven. Also some that have been afflicted with long sickness, are willing to submit themselves to a far stricter course under their second Physician, than under their first▪ and are easily induced both to abstain from things hurtful, be they never so pleasing to them, and to take that which is offensive. And although the best of these unlearned Practitioners cannot prescribe diet or medicine fitting to the temper of the body, and agreeing to the nature of the disease: yet a slender diet of roasted meats, and a drying drink (which is a common course with them all) doth sometimes cure an old disease proceeding from a cold and moist humour, though all things be done confusedly without order or method. 
De morb. cause. lib. 1. cap. 14.  Fernelius affirmeth, that some great and dangerous diseases have had an happy end by a slender and strict diet onel●e, without any Arte. And this is the reason why learned Physicians do sometimes fail in the cure of diseases of this kind, because intemperate patients will not be barred from eating & drinking according to their appetite, but as fast as the Physician diminisheth the matter of the sickness by emptying, so fast they renew it again by filling. 
Morbi fac●liùs ●●rantur in s●r●is, quam in liberi●. C●ls. lib. 3. cap. ●1.  Therefore a servant, that by the baseness of his condition, is bound to follow all that which is prescribed agreeable to the rules of our Art, is cured in a shorter time and with more facility, than those which are free, and will not subject themselves to ordinary means. An Empiricke then, that hath opportunity to draw patients from their own houses, where they have all pleasant things at command and to bring them into his strict custody, may well heal some by abstinence only: as 
a Lib. 7. cap. 8.  Plin. reporteth of one julius a Roman, and 
b Cap 13.  B●neuenius telleth of a patient of his: both which were cured of a dropsy by abstaining from drink. 
Hippoc. de ●●te.  Furthermore, ignorance, the mother of boldness, maketh empirics more adventurous in their practice, and more hardy in the use of strong and violent medicines: by reason whereof they pluck up the root of some disease which a wary and circumspect Physician, foreseing the peril, would not attempt. And although this kind of practice be always full of danger, and bringeth many a man to untimely death, yet it is in daily use with many ignorant practitioners. And when one amongst many receive health by it, than the Empiric taketh occasion to magnify himself, and to disable the former Physician, were he never so learned: his own fame together with the others infamy is blazed abroad. But if their practice with other men's patients were well examined, it would plainly appear, that for one that recovereth, very many end their lives, or increase their disease. 
Qui totum diem iaculatur.  Tully saith, he that shooteth all day long, is like to hit the mark sometimes: and they that have many patients may cure some in despite of Arte. 
O beatus medicos, quorum praeclara facta sol videt, errores terra abscondit. Nicocl●s.  Their cures are far more noted because they do earnestly endeavour to make them objects to the eyes and ears of all men, and labour as carefully to conceal the dangerous and deadly effects of their ignorant and desperate practice from the view of the World. Men that run thorough many great actions, if the few happy and fortunate they perform be set upon a stage in the light of the sun, and all the bad and unhappy hidden in the dark, the vulgar shall find much matter of commendation, though some few sharp sighted shall see just cause to condemn them. It is usual with Empirikes to extol and magnify their own cures, and with their smooth tongues to allure simple & credulous men to applaud and give credit to their hyperbolical and amplified discourse, and vain glorious brags of their wonderful and rare cures. But learned and ingenious Physicians account it an odious and hateful thing to boast of their cures, & therefore they have commonly less applause and commendation of the multitude. 
Erasmi m●ria.  When men's actions merit no true and just praise, they are wont to seek for false: and he is allowed to commend himself, whom no other will commend.  

Rare medicines and secrets.  The fourth reason to enable empirics is, that they have excellent medicines, yea some of them have rare and admirable secrets. This is like a plain juggling trick, wherein things seem to simple beholders far otherwise than they are. Hippoc. Gal. and other renowned Physicians had no secrets, though some things in their books have a sound and outward show of them. 
Res sacrae profanis non etc. in l●ge de sa●it turned. nos neq, Germanic, etc.  For Hip. saith, holy things (meaning the secrets of Physic) are not to be discovered to profane persons. And Galen speaketh to the same purpose, we write not these things for the Germans, nor for other rude and barbarous people no more than for Bears, or Boars, or Lions: but for the Grecians, and for those that imitate their studies, though they be of the stock of the Barbarians. This they wrote to show the base account that the learned Grecians made of the rude and illiterate Barbarians: But it is manifest out of their works that they had no purpose to conceal the mysteries of their Art from learned men. 
In iureiurand.  For Hipp. sweareth to teach his scholars all the mysteries and secrets of Physic. 
Comment. in Hip. prognost.  And Heurnius, speaking of Hypocrates, saith, so great was the bounty of that great master, that he knew nothing whereof he would have us ignorant. Also Galen hath these words, A lover of the truth ought to hide nothing that he hath found out. 
De respir. veritat● cultor.  And in another place he uttereth his disliking of concealing secrets in these words. 
De theriaca valde rusticum.  It seemeth to me a very rude and clownish part to hide those things which belong to health. 
De compos. phar.  And he protesteth that he hath communicated to others all the secrets that he had found out. If it were esteemed odious and intolerable amongst them that had no knowledge of God, to lock up those things in secret, which might preserve the body in health, or bring an happy and wished end to grievous diseases: much more ought it to be condemned amongst religious Christians. But in this boasting of secrets the common sort are carried into a double error: for First, empirics have no such secrets: Secondly, if they had, they cannot make a fit and safe use of them. For the former, no man of judgement can imagine that they have them by their own reading, that read so little, & understand far less: and (that which is much more) that are ignorant of the languages, wherein it is most probable these secrets should be enclosed. Neither is it credible that any learned man should discover them rather to this ignorant brood, than to those of their own rank, learned and ingenious. All the secrets contained within the Art of Physic are soon found out by the profoundest scholars & greatest students. Therefore if any be in the hands of Empirikes: the same, yea many more are known to the learned. Touching the latter, it is evident (as hath been partly proved before) that diseases are not cured by medicines & receipts, but by a learned and methodical use of them, whereunto Empirikes cannot attain. And if it were possible for any of them to engross all the secrets of the world, yet his practice should deserve never the better estimation, for they should be but as so many sharp weapons in the hands of a mad man, wherewith it is liker he should do hurt than good. The sharper a tool is, the more skilful workman it requireth: and the more effectual or excellent a medicine is, the greater knowledge should be in him that useth it. An ancient Physician saith, medicines used by the unlearned are poison. 
Herophilus, medicamenta ab inde●●●●surpata venina sunt. Gal. de compos. phar. 4. 6. Gal methodo medendi.  Apollo the God of Physic is said to hold sharp arrows in his left hand, threatening danger to the patients where medicines are sinisterly or unlearnedly used. Medicines cannot be rightly used, but by them that understand the whole method of Physic. The unlearned Physician before mentioned abused his excellent medicine for the ears. 
De aliment. facult Lib. 1.  Galen taught one a present remedy for pain in his stomach, which he using afterward in the same disease, but proceeding 
Gal. de compos. ph●●. lib. 6.  from another cause, was far worse for it. Medicines therefore do oftener hurt than help, be they never so excellent, if there be not Art in the giving of them, to fit them to the cause of the disease, and other circumstances required. But to impart to you my confident opinion of these secrets grounded partly upon my own observation, and partly upon intelligence from learned and honest Physicians: they are but trivial and common things known to every mean Apothecary, or of base account than the meanest drug. One of these ignoraut and vain glorious fellows having spent a few months in following the wars beyond the seas, and being desirous to live at home with more case and less peril, resolved to become a Physician. To the effecting hereof he procured some common receipts from an Apothecary and returned hither. here he got some shifting companions to him, promising them part of his gain, if they would extol his skill and magnify his medicines as rare and admirable secrets, far fetched, and bought at a great price. 
An admirable secret discovered.  Thus he obtained great fame. One of these medicines so highly commended, came by chance to the hands of an Apothecary: it was a very fine and pure white powder: and being diligently examined, it was found to be nothing but the simple powder of an egg shell: yet the cozener valued it as thirty shillings the ounce. Thus subtle and deceitful empirics grace their vile & contemptible medicines with the name of secrets, that they may the easier allure and illude the simple people, who are delighted with the supposed novelty and rareness of them. And as they deceive many with that falsely imposed name, so they use another subtlety to conceal them from those that know all usual medicines by their colour, smell or taste: for they mingle something with them only to alter these qualities. By this trick, that savoureth of cozenage, and requireth a false tongue to purchase credit to it, many of our empirics extol their fame and increase their wealth. All these things duly considered, may make the very name of a secret, out of the mouth of an empiric, to be as a watchword to all men of judgement to beware of the medicine, 
The subtlety of ●mpiriks.  and of him that boasteth of it: for there is always much falsehood and deceit in the one and commonly little good, or rather much danger in the other. They which are known to have no learning, seek to establish their credit by these means, and they have prevailed much, not only with the vulgar, but with many of the better sort, whose judgement, though it be sound in most politic and civil affairs, yet in this it is much defective. For they esteem too lightly of the deep and intricate art of Physic, (wherein all the helps of nature do fail without a learned teacher, diligent and long study, and continual meditation) and are too forward in commending and using them, that have raked up together a little practice out of 
Centoms co●su●ud●.  English books or the bills of learned Physicians, and have no ground of any learning to direct them.  

Their skill in urines.  The fifth and last reason to grace empirics, is their great skill in urines, whereby they oftentimes tell the disease as well as a learned Physician. This maketh as little for their estimation, amongst men of judgement as any of the former. For diseases have many signs whereby they are made known, all which must be compared together and examined: the urine is but one sign and that doubtful and uncertain: 
Many diseases can not be known by the urine.  for those diseases that are in the lesser veins, or in others parts of the body without the veins, cannot be discerned by it. The head is subject to many diseases that appear not in the urine: so are the ears, eyes, nose, mouth, throat, neck, breast, midriff, bowels, joints, flesh and skin: diseases incident to all these parts do never discover themselves by the urine alone. 
No medicine is to be given by the urine alone.  Moreover sometimes the same kind of urine is to be seen in diseases of a contrary nature, as in a frenzy, which is a hot disease, and in a cold distemper of the stomach, the urine is often in both of them pale and raw. In this case, he that giveth medicines out of the urine, endangereth the life of the sick. For the deceitful urine pursueth hot medicines, which in a frenzy are deadly: also the urine is sometime red and high coloured as well in the weakness of the liver, as in a vehement ague: if in the former, the empiric trusting to the water (as many have done in this case) openeth a vein, he sendeth the patient headlong to the grave, 
Quò melior, ed peior.  whom Art might easily, or peradventure nature would alone have recovered. In the plague sometimes the better the water is, in the greater danger the sick is: for the pestilent humour is impact into the heart, & nature not able to expel any of it. Forestus saith, 
Obser. de pleurit.  that in a great pleurisy with a vehement ague, the water is sometimes good, though the patient dieth. And even in those diseases wherein the urine affordeth most knowledge, as when the disease is in the great veins, liver, kidneys or bladder, there are sudden changes and alterations able to hinder the judgement of a learned Physician. 
Vrina hodiè bona, cras mala.  Therefore Galen saith, the urine is sometimes good this day, ill to morrow, and the third day good again. Beside, rhubarb or saffron maketh it high coloured: so doth fasting, watching, and violent exercise. Leeks and such like giveth it a green tincture, and cassia maketh it black. If you require further proof of these bare assertions, and a full discourse of the light and doubtful conjectures that are gathered from urines, I refer you to a learned treatise written of that argument by Forestus. There it is substantially 
Vromantia.  proved by sound reasons, and the testimonies of our most famous authors, that the urine in most diseases giveth no light to a learned Physician, whereby he may find out the disease without other signs. That no medicine can fitly be prescribed by the urine alone. That it can not show conception, nor yet distinguish sex certainly. That this custom of sending urines to Physicians was not used amongst the ancients and learned Physicians, 
Neither conception known nor sex distinguished by urine.  nor is at this day in Italy and other places: but that it is newly brought in by ignorant and deceitful empirics partly for their own gain gain, and partly to disgrace learned and honest Physicians, who abhor to tell strange and plausible things out of the urine, which Art and a good conscience cannot justify. 
Lib. 2. cap. 3. Portentosa & splendida mendacia, impostura & fraud referea.  The foresaid Author in the same book, speaking of these unlearned Physicians, saith, their discourse out of urine containeth nothing but monstrous and glorious lies, full of cozenage and deceit. And by this foolish babbling out of the urine, the vulgar are caught in a snare, spoiled of their money, and often deprived of their lives. The less knowledge an Empiric hath, the larger discourse he maketh out of urine, the more subtly he examineth the messenger, and gathering from him part of the disease, he repeateth the same in other words, amplifying and enlarging his speech, so as the simple hearer imagineth that he uttereth much knowledge out of the urine: but if any man of judgement heard him talk, he should find no truth in the matter, nor any sense in the words. If it please you to consider what manner of men most of these Empirikes are, (such as have forsaken that occupation or last and laborious course of life wherein they were brought up in their youth, and addicted themselves to profess that Art whereof they are utterly ignorant) you may easily perceive that they are compelled to use all staudulent and deceitful means to establish their credit. Ignorance cannot purchase estimation, unless it be covered with the cloak of knowledge. Craft and subtlety will prevail when simple and honest dealing shallbe of no account. Large and strange talk, be it never so foolish and false, is pleasing to the multitude, but bare and naked truth, uttered in few words, is lightly regarded. 
False discourse out of urines.  This allureth the common people to flock to empirics and leave learned Physicians: for there they shall hear that the brain is perished, the heart is swelled, the lungs are consumed, the liver is dried and the spleen wasted: and in all these they will warrant the cure: whereas first it is certain, they can discern none of these by the urine: 
The facility of judging of urines as Emperiks do.  and then it is as certain that they can cure none of them. Their light conjectures out of urines stand upon such easy and plain rules, that a simple woman used to be about the sick, may understand them. For sick urines are for the most part high coloured, or very pale. In the former, they speak of a fever that offendeth the head, procureth short and troubled sleeps, taketh away appetite, bringeth a loathsome taste to the mouth, oppresseth the heart, and causeth pain in the back: this lesson serveth for all yrines of that colour: and oft times it fareth thus with the patient, for most agues have these common symptoms. In pale urines they have another lesson: there they pronounce the stomach to be weak, phlegm to abound, want of digestion, heaviness after meat, inclination to sleep, the body full of wind and subject to stitches. These two observations with a nimble tongue, and much tautology are sufficient to get a great opinion amongst the multitude. Unto these two rules they add a careful cie to him that bringeth the urine: 
Vroma●● lib 2. cap. 5.  they observe his countenance, his apparel, the vessel wherein it is, and such like. There is a pretty history of this in Forestus: 
An history of a cozening empiric.  A poor man brought his wives urine to a famous empiric: it was in winter, and some of the water was spilled and frozen on the outside of the pot. The Physician marking the heavy countenance of the fellow, conjectured thereby that the patient was some dear friend of his, and very sick. And having viewed the urine, he said, is not this your wives urine? I perceive she is very ill. The simple clown answered, Sir, your skill is excellent: you have judged right. But what see you more? The subtle empiric seeing the urine to be well coloured, and to give no suspicion of any inward disease, guessed it to be some outward thing. The credulous and foolish man said, I wonder at your cunning: go on I pray you and tell me how her side came to be black and blue. The empiric taking hold of these plain words, imagined that it happened by some fall or blow, and asked him if she had not a fall. He taking this question to be an absolute and undoubted assertion, still magnified his skill, and said further unto him, if you can tell me where and how she fell, I will hold you to be the only Physician in this land. The empiric smiling at his simplicity, and considering with himself the manner and fashion of poor country houses, answered, it was like she fell off a ladder. This simple fellow admiring the answers as proceeding from rare and extraordinary skill, asked further if he could see in the urine from how many staves she fell. He presuming that the poor man's house was low, said, from eight staves: the clown not satisfied with this, shaked his head, and desired him to look better in the urine, and he should find more. This crafty impostor perceiving that he had guessed too few, and remembering that which he had spied before on the pot, demanded of him, if he spilled none of the water by the way, which being confessed, he said, there you may find the rest of the staves, for I am assured there are no more to be seen in this urine. This is their usual manner of telling wonders out of the water, when they meet with rude & seely people. 
Liquidò co●stat, etc.  Therefore the same author saith, it is clear that this divining Art of telling strange and admirable things out of urines, is mere cozenage, whereby they do craftily cirumvent and deceive the credulous and unwary multitude. How light account Hipp. made of urines in respect of other signs, doth plainly appear in that he wrote so largely of them, and so sparingly of this. 
De praesag.  For discoursing of sharp diseases, he filleth all the first book, and part of the second with other signs and marks to know and judge them by, before he maketh any mention of the urine: and when he cometh to that, he passeth it over briefly. The pulse also giveth a far greater light to the Physician, than the urine. 
Vires agrotantium medicorum hera.  Therefore Gal. wrote 18. books of that, which are extant, besides that upon Archigines, which are lost; and not one of this. Rhases saith, the strength of the sick is the mistress of Physicians, and the urine never showeth that strength consisteth of the symmetry and perfect temper and proportion of the natural, vital and animal spirits. The fountain of the first is in the liver: of the second in the heart: of the third in the brain. The urine showeth a little of the first: much less of the second, which is far more to be regarded: and nothing at all of the third. If they that had the perfection of Art cannot judge of the strength of the sick by the urine, into what danger do Emperiks bring their patients in purging and letting of blood by the urine alone? they must either arrogate to themselves far deeper insight into urines, than these men had, which is absurd, or else confess that they have led the people into a gross and dangerous error, by persuading them that their diseases may be perfectly known and perceived by that alone. I have presumed upon your patience in being so long in this point, because it is the great pillar of their credit.  

The causes of empirics fame.  Now I come to the fourth and last part, which is to show the causes of empirics fame. These are derived partly from themselves, and partly from the vulgar. Some of those from themselves have been touched before, as the extolling and magnifying their own cures, both with their own mouths, and by procuring popular fellows which frequent Inns and Taverns, to be trumpeters and sounders abroad of their praise, without any regard of truth. Their boasting of rare and admirable secrets, known to no other man. 
Stultiloquium urine.  Their large, senseless and feigned discourse out of urines. To these before mentioned may be added sundry reasons, 
Lang. epist.  as the carriage of themselves in all their practices, so as they may seem to be ignorant of nothing appertaining to Physic. This cannot be effected without a false tongue and colourable actions. 
Pismater, diaphragma, aromatise, orifice.  Also they interlace their common talk with strange and unusual words and phrases, not understood of the common sort: they rap out lame sentences of an English book (alas poor Priscian) having not a rag of Grammar to cover their naked ignorance with. They hold this as a rule, to be full 
Str●nu●● are magis, quò magis arte rudis.  of words, and sometimes violent in their babbling, all tending to publish their own skill and disgrace others. Some of them show to their patients and acquaintance such books as themselves understand not, as if they learned their practice out of them. Others have anatomies of men's bodies, which they show at every opportunity, holding the beholders with long and foolish discourse out of them, and pointing at the very place, where they imagine the disease to be seated. This pleaseth plain and unlearned persons exceedingly, and bringeth them into a confident opinion of the truth of all that is uttered, and also of profound knowledge to be contained in it: in both which they are deceived, for ignorance is an inseparable mark to all empirics, and falsehood to most. 
empirics steal cures.  It is usual with the best of them falsely to grace themselves by stealing away the credit of other men's cures: as when a learned Physician prescribed a course to a patient, and by reason of the distance of place, or his employment otherwise, leaveth the execution of this to one of them dwelling near: if this patient recovereth, the empiric maketh it his own cure, and yet he was but the instrument directed by another, and did no more than belongeth to an Apothecary. This fraudulent devise hath added much to the credit of some: for when any of these cures are performed, the empiric publisheth with protestation that he followed not the course set down by the Physician, but took another far fitter and more effectual. But in this case, if the patient die, than he la●●th the blame upon the other, affirming that the medicines were unfit: and if the cure had been committed to him, he would not havefailed in it. 
Their brags.  There are yet more devices amongst them to enlarge their credit, for some of them are risen to that height of impudence, that they blush not to brag of their degrees taken in the University, and that they have disputed with Doctors, and been approved by them, and might take that degree: and yet they never came in any school of learning, nor are more able to reason with any young student in that profession, than to contend with a Lion in strength. 
Their large promises.  Moreover they promise the cure of all diseases committed to them, wherein when they fail, they impute the fault to some error committed by the patient, or to some secret thing in the body, which Art could not foresee. Also they make diseases seem greater and more dangerous than they are indeed: affirming every light cough to be a consumption of the lungs: every common ague to be a burning sever: every stitch on the side to be a pleurisy: every little swelling in the body or feet to be a dropsy every old ulcer to be a fistula, and every ordinary bile in time of infection to be the plague: by this deceit they get much more money, and far greater credit, when they cure any of these, than they should do if they dealt truly. 
Their false tongues.  Further they persuade their familiars that they are used in their profession by the chief personages in, or near the place they inhabit, often naming those whom they never saluted. Last of all they conceal the course of their practice from all that can judge of it: for the better effecting where of they never send their bills to the Apothecaries, as learned Physicians do, nor will admit any other of that profession to have access to their patients. For their own consciences accusing them of ignorance, they may justly fear that by either of these means their unfit and dangerous practice should be discovered, and consequently their credit impaired. here they are often compelled to arrogate much unto themselves, and to assure their patients that they are not inferior to any man in the skill of their profession. Thus masked ignorance, affecting and pretending knowledge, is induced to violate both natural and religious laws, in preferring gain and estimation before the health and lives of men: in suffering none to be admitted to those cures which themselves cannot perfect, & might with facility be performed by others. By these and such like reasons they increase their reputation and enlarge their practice amongst the common sort. Other reasons hereof are drawn from the simplicity of the vulgar, who being utterly ignorant of the causes of natural things, are thereby void of suspicion and so credulous that they believe every thing they hear of these empirics, and are by these means brought into an overweening of them. Out of this erroneous opinion they ascribe as much unto them, as unto the profoundest Physicians. 
Lib. 1. de nat. Deorum.  Tully reporteth that they which inhabited the Island called Seryphus, and never went out of it, where they saw no other beasts but hares and foxes, 
Seryphi nati, nec unquam egressi, etc.  would not believe that there were lions or panthers in the world: and if any man told them of the elephant, they thought themselves mocked. So it is with the simple multitude, they know only their neighbour empirics, which are but as hares and foxes: and if they hear of lions, that is, a sort of Physicians, as far above them in the knowledge of the Art, as the lion is above the hare and fox in strength, they will not be brought into that opinion, but reject it as a false and feigned fable: for the first conceit of the admirable skill they imagine to be in those whom they know, hath taken so deep root in their minds that it cannot be plucked out. How empirics, be they never so ignorant, are magnified by the simplicity of the rude and sottish people, 
A tale of an empiric, a fool and an ass.  Poggius setteth forth in this tale: there was one of the meanest of these empirics that had but one kind of pill for all diseases or infirmities whatsoever: and by this together with his cogging, had purchased great fame, and was esteemed cunning in all things. There came unto him a foolish clown that had lost his ass, desiring his counsel for the finding of him: the empirics skill reached not beyond his pill, yet seeming to be ignorant in nothing, and desirous to take his money, he gave him that to swallow down, and told him that by the virtue thereof he should find his ass again. The simple fellow, returning homewards, felt the operation of his pill, and going out of the high way into a field, spied his ass feeding there: thus being in possession of that which he had lost, he confidently believed that this was wrought by the extraordinary learning of this cozening empiric, and extolled him above all other Physicians. Credulity leadeth men into many gross opinions, and specially in this Arte. 
Lib. 29. cap. 1. in hac artium sola eu●nit, etc.  Pliny saith, it falleth out only in this Art, that credit is given to every one that professeth himself skilful in it, when as no lie bringeth greater danger. Moreover the base opinion that the ignorant multitude conceiveth of the deep and profound Art of Physic, maketh much for empirics: 
The simplicity of the vulgar.  for the common people having nothing in themselves, but that which experience and observation hath taught them, cannot lift up their dull conceits any higher, but confidently imagine that all knowledge is obtained by that alone, and needeth no help of schools. Therefore they judge no otherwise of this learned and mystical profession, than of ordinary mechanical trades, supposing it to be as soon and easily learned, as the plain craft of a tailor or carpenter. This foolish and senseless opinion increaseth the reputation of Empirikes and procureth them many patients: for hereby their light and superficial skill is esteemed equal to the complete and sound knowledge that is in the most judicial professors of that Arte. Even as a plain country fiddler is thought by his neighbours not to be inferior to cunning Musicians. Another reason that moveth the vulgar to use them, is the hope they have to be cured by them with less charge. But this deceiveth them on both sides, for oft times their diseases are left uncured, and commonly the subtle empiric draweth more money from them than a learned Physician would do. Their practice is also further enlarged by the ignorance of the common sort, who when they are sick, use to inquire after one that hath cured the like disease. here is work for these popular fellows, who have filled many credulous ears with a false report of their cures. 
The custom of the Egyptians.  I confess it was an ancient custom amongst the Egyptians to lay their sick in open places, and to inquire of them that passed by, what they had heard or tried to have holpen in the like case. But this was before the Art of Physic was perfected and brought into a method. 
Physicians are to be made choice of by their learning, not by their cures.  Now the case is far altered: there is a learned and judicial course confirmed and established for the cure of all diseases. Therefore now the patient is to inquire after him that hath greatest knowledge and soundest judgement in the Art, and not after him that is reported to have cured the like sickness: for many cures are falsely attributed to Empirikes: and besides that, some diseases are healed by chance, and some by nature, as is before showed. There is yet another error in the multitude that profiteth these ignorant men much. For many bind themselves to that Physician whom they have used before, be he never so ignorant, supposing that he knoweth the state of their body better than a stranger. But in this they are also utterly deceived, for no empiric can know the state of any man's body: 
No empiric knoweth the state of any man's body.  Philosophy teacheth that and not experience. All that he can know is but whether the body be easy or hard to purge, and what is that in respect of all other things before mentioned, which are necessary in every Physician? Therefore let every man of judgement use him that can by Art find out the complexion and constitution of his body: that knoweth how to distinguish one disease from another, and prosecute the course fit for the cure, turning and altering it to every occurrent. And let him that hath recovered out of the hands of an empiric, rest satisfied in his happy fortune, and ever after commit his body to the best learned. These are the weak and lame reasons whereupon the fame and great practice of these ignorant men is built. If in this 
Gal. de praecognit. high in montibus & syluis, illi in urbibus insidiantur.  tractate I had imitated Galen, and others that have written of them, it should have been far sharper and much more piercing. For Galen compareth them to thieves: these, ●aith he, lay wait for men in mountains and woods, those in towns and cities. Langius and 
Lib. 3. epist. 6. integr●e phalanges etc. ausim deterare aliquot ●ill a, etc. Thousands killed by empirics.  Oberndorf, two learned Germans lay grievous accusations upon them. The former speaking of their patients, saith, whole armies of them are killed, but very few cured. And in the same Epistle he addeth, I dare swear that thousands of their patients perish every year by their deadly errors. And doubtless many of our Empirikes in England are not inferior to those of Germany in boldness and ignorance. The other forenamed German imposeth many base terms upon them, as cozeners, mountebanks, murderers, and such like. 
Ad prosequendum indoctos empiri●os & impostores.  There is much odious matter heaped up against some of them by Guin●er, Erastus, Libavius, Cardan and many others, all which I omit. leonem ex ungue. The Physicians of the college of London take an oath at their admittance, to pursue unlearned Empirikes and impostors, confounding the names, as if all empirics were cozeners. 
Thriver in Cells. lib, 1. cap. 1.  One calleth the base sort of them, analphabetoes nebulones, not having learned their crissecrosse. No man can here object with judgement, that all these learned men wrote out of a weak perturbation, & that it was, as the Poet saith, one envying another: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and that these are contentions amongst Physicians rising from variety of opinions, as in other professions. For all these men oppugned are utterly ignorant and unlearned, and dare never attempt to speak one word of their profession in the presence of a learned Physician. It is therefore knowledge against ignorance: 
Scientia contra ignorantiam.  natural and christian compassion moving these learned & ingenious men to protect the lives of their brethren by opposing themselves to the blind practice of Empirikes, who fight with their eyes shut against sickness, 
Andibatarum more clausis oculi● cum hoste d●m●cant.  the great enemy to nature, as the men called Andibatae did against their enemies. I remember a story of a blind woman famous for her skill in Physic, by whose door a porter passing with a heavy burden upon his back, fell down and cried out for help: the compassionate woman came speedily with aqua vitae, and feeling for his mouth, offered to power in some, whereas half an eye would have served her to have eased him of his burden. 
All Empitiks are blind.  It is usual with Empirikes, for want of the eye of learning, to bring as ridiculous and senseless means of help to their patients: for when they see not the cause of the disease (as they do very seldom see it fully) they cannot fit a medicine to it. They may fond purpose, foolishly consult, and largely promise to perform great matters in Physic: 
Hermogenes apes.  but in execution they will be found like to Hermogenes his apes, who assembled themselves together to take counsel how they might be secured from the violent incursions and assaults of greater beasts, they concluded to build a strong for't: they agreed upon the matter and form thereof. Every onè was assigned to his several work: some to cut down timber, some to make brick, other for other offices. But when they met to begin this great building, they had not one instrument or tool to work withal, so their counsel was overthrown. So empirics may attempt to build up health in a sick body: they may promise the cure of diseases; but what can be expected at their hands sith they want all the tools of Galen and Hypocrates necessary for so great a work? 
empirics as unskilful pilots.  The consideration of all these things hath often moved me to compare their patients to them that cross the seas in a small leaking boat with an unskilful pilot: they may arrive safe at the wished haven: but wisdom trusteth to the strongest means, which always promise, and commonly perform greatest security. One thing I will add more of this odious generation: the multitude of them in this country is incredible. Out of one rotten and malign stock spring many riotous branches. 
Mali corui malum owm.  One master sendeth forth many journeymen, which have been his apprentices. If these old breeders be maintained, we shall have, within these few years, more empirics, than butchers; more killers of men, than of oxen. 
The great number of empirics.  The number of them is so increased, that they are at enmity one with another. It is a sport to hear one of the most eminent of them (being placed in a chair for his great skill) rail upon unlearned Physicians, 
The herring man mocks the fisher man.  and yet he himself was never admitted unto Grammar school. But this doth exempt them from all suspicion of ignorance amongst the vulgar, and procureth them many patients. But the more they are admired, and the greater number of patients they have, the more they exceed in craft and falsehood. 
Ignorance can not purchase admiration.  For ignorance cannot purchase admiration, unless craft and subtlety be joint-purchasers with her. But to draw to an end, sith Empirikes are utterly disabled by the difficulty of the Art of Physic: 
The conclusion.  by their education in their youth▪ by the want of grammar, logic and philosophy: by their palpable ignorance in the theory and speculation of that they profess: by the manifold errors they fall into. Sith experience cannot teach them the method and order of curing diseases: nor reading of English books afford them any mediocrity of knowledge. Sith most of their cures are natural, or casual: all their secrets trivial and common▪ their discourse out of urines, grounded upon subtlety and deceit: their fame and multitude of patients rising from fraud and falsehood in themselves, or from folly in the vulgar. Finally, sith there is a full consent of all learned Physicians justly condemning them. I may firmly conclude that their practice is always confused, commonly dangerous and often deadly. Therefore whereas Ludovicus 
a De indic bonum medicamentum est etc.  Mercatus saith, it is a good medicine sometimes to take no medicine at all. And 
b Vromant.  Forestus affirmeth, sometimes the whole work is to be left to nature, which when empirics see not, they often kill the sick. In my opinion this distinction of time may be cut off, and both these sayings made general; for where the practice is wholly engrossed by these men, there the best medicine is always to take no medicine at all: 
No medicine to be taken of empirics.  and the whole work is ever to be left to nature, rather than to be committed to any of these. For though they cure some, yet they kill many: the way of erring in the practice of Physic is so ample and broad, and the path, leading to the methodical cure of diseases, so narrow and strait. Thus, Sir, you have that which you required, directions for your health, and my opinion of Empirikes. God almighty bless you with the benefit of the former, or preserve you from the peril of the latter.  
Ipswich, the third nonce of july. 1605.