But further , to declare what Galen saith Chirurgery is , it is the last Instrument of Medicine : that is to say , Dyet , Potion , and Chirurgery : of the which three saith he , Dyet is the noblest , and the most vertuous : and thus he saith . Whereas a man may be cured with Diet onely , let there be given no manner of Medicine . The second Instrument , is Potion : for and if a man may be cured with Diet and Potion , let there not be ministred any Chirurgery , through whose vertue and goodnesse , is removed and put away many grievous Infirmities and Diseases , which might not have beene removed nor yet put away , neither with Diet nor with Potion . And by these three meanes , it is knowne what thing Chirurgery is . And this sufficeth us for that point .

Now it is knowne what thing Chirurgerie is , there must also be chosen a Man apt and meete to minister Chirurgery ▪ or to be a Chirurgion . And in this point all Authors doe agree , that a Chirurgion should be chosen by his Complexion , and that his complexion bee very temperate , and all his members well proportioned . For Rasis saith : Whose face is not seemely , it is vnpossible for him to have good manners . And Aristotle the great Philospher , writeth in his Epistles to the Noble King Alexander ) as in those Epistles more plainly doth appeare ) how he should choose all such persons as should serve him , by the forme and shape of the face , and all other members of the body . And furthermore they say , hee that is of an evill Complexion , there must needs follow like Conditions .

Wherefore it agreeth , that he that will take upon him to practice as a Chyrurgion , must be both of a good and temperate Complexion● as is afore rehearsed : and principally , that he be a good liver , and a keeper of the holy Commandements of God , of whom commeth all cunning and grace , and that his body be not quaking , and his hands stedfast , his fingers long and small ▪ and not trembling : and that his left hand be as ready as his right , with all his limmes , able to fulfill the good work●s of the soule . Now as here is a man meete to be made a Chirurgion : ( and though he have all those good qualities before rehearsed ) yet is he no good Chirurgion , but a man very fit and meete for the practice .

Now then to know what Properties and conditions this man must have before he be a perfect Chirurgion . J doe note foure things most specially , that every Chirurgion ought for to have : The first , that he be Learned : The second , that he be Expert : The third , that he be Ingenious : The fourth , that he be well mannered .

The first ( J said ) he ought to be learned , and that he know his principles , not onely in Chirurgery , but also in Physicke , that he may the better defend his Chirurgery ; also hee ought to be seene in naturall Philosophy , and in Grammar , that he speake congruity in Logicke , that teacheth him to prove his proportions with good reason : In Rhetoricke , that teacheth him to speake seemely and eloquently : also in Theoricke , that teacheth him to know things naturall , and not naturall , and things against Nature . Also he must know the Anatomie : for all Authors write against those Chirurgions that worke in mans body , not knowing the Anatomy : For they be likened to a blind man , that cutteth in a Vine tree , for he taketh more or lesse then he ought to doe . And here note well the sayings of Galen , the Prince of Philosophers , in his Estoris , That it is as possible for a Chyrurgion ( not knowing the Anatomy ) to worke in mans body without error , as it is for a blind man to carve an Jmage and make it perfect . The second , J said , he must be expert : For Rasus saith : He ought to know and to see other men worke , and after to have use and exercise . The third , that he be ingenious and witty : for all things belonging to Chirurgery may not be written ▪ nor with letters set forth . The fourth , J said , that he must be well mannered , and that he have all these good conditions here following .

First , that he be no Spouse-breaker , nor no Drunkard . For the Philosophers say , amongst all other things , beware of those persons that follow Drunkennesse , for they be accounted for no men , because they live a life bestiall : wherefore amongst all other sorts of people , they ought to bee sequestred from the ministring of Medicine . Likewise , a Chirurgion must take heed that he deceive no man with his vaine promises , for to make of a small matter a great ▪ because he would be accounted the more famous . And amongst other things , they may neither be Flatterers nor Mockers , nor privie Back-biters of other men . Likewise , they must not be Proud , nor presumptuous : nor detracters of other men . Likewise , they ought not to be Covetous , nor no niggard , and namely amongst their friends , or men of Worship , but let them be honest , courteous , and free both in word and deed . Likewise , they shall give no counsell except they be asked , and then give their advice by good deliberation , and that they be well advised before they speake , chiefly in the presence of wise men . Likewise , they must be as privie and as secret as any Confessor , of all things that they shall either heare or see in the house of their Patient . They shall not take into their Cure any manner of person , except hee will be obedient vnto their precepts : for he cannot be called a Patient , unlesse he be a sufferer . Also that they doe their diligence as well to the poore as to the rich . They shall never discomfort their Patient , and shall command all that be about him that they doe the same , but to his friends speake truth as the case standeth . They must also be bold in those things whereof they be certaine , and as dreadfull in all perils . They may not chide with the Sicke , but be alwayes pleasant and merry . They must not covet any W oman by way of villany , and specially in the house of their Patient . They shall not for covetousnesse of money , taken in hand those Cures that be uncurable , nor never set any certaine day of the sicke mans health , for it lyeth not in their power : following the distinct conusell of Galen , in the Aphorisme of Hypocrat●s ▪ saying : Oporter seipsum non solum .

By this Galen meaneth , that to the Cure of every sore , there belongeth foure things : of which , the first and principall belongeth to God : the second , to the Surgion : the third , to the Medicine : and the fourth , to the Patient . Of the which foure , if any one doe faile , the Pa●ient cannot be healed : then they to whom belongeth but the fou●th part , shall not promise the whole but be first well advised . They must al●o be gracious and good to the Poore , and of the rich take liberally for both . And see they never praise themselves , for that redoundeth more to their shame and discredit , then to their fame and worship . For a cunning and skilfull Chirurgion , need not vaunt of his doings , for his works will ever get credit enough . Likewise , that they dispi●e no other Chirurgion without a great cause : for it is meete , that one Chirurgion should love another , as Christ loveth vs all .

And in thus doing , they shall increase both in vertue and cunning , to the honor of God , and worldly fame .