nature of it with its difference and use both in respect of aliment and Medicament and with its application to every individual of every age and temper therefore that we may act as much as we speake let us looke upon the quality of Wine Philosophically and at the first view we shall discover a two fold heat in it as it issueth from a living body Viz. an animall and elementary heat for though Wine cannot be said to be animatum such as giveth a soul or life yet it may carry with it and to its selfe the Impression of a centrall or implanted heat from a soule as may playnely be demonstrated in other things as the seed of Animals or of plants have not a soule in act according to the Doctrine of Aristotel Yet it doth take from a soule such a generative power like unto the soule which Aristotel saith is nothing else but a vital heat distinct from igneous and elementary soe as in the generation of a living Creature the first moving is Animal or the Plant from which the seed issueth but the seed is the instrument which by a power of vitallity receaved from the Plant begetteth another beeing like it selfe since therefore there is in semine a vitall heat distinct from elementary why may we not affirme the same of Wine which in like manner issueth from an animate body then wil Wine appeare to have a double heat or one conflate or moved out of two and that which is great and intense doth not consist of an indivisible because it is greater or lesse according to the variety of species and diversity of situation or places for in those Regions where the sun effects a stronger heat there grow hotter Wines this heat is not external but rather naturall and implanted in the Wine because from the heat of the place the vital and elementary heat which constituteth the natural heat of the Wine doth become more great and intense nor can it be denyed in Wine to be a double moysture according to Gallen who distinguisheth the substance Vinosa from the substance Aquosa the qualitas vinosa being that humidity inherent which doth unite the parts the waterish substance is only that which is contracted from aliment for soe long as the Grape was conjoyned to the Vine there did flow there unto a waterish humour by which it was nourished and after 't is separated from the Vine doth stil retaine that waterish humour which as then was not converted nor assimulated into the substance of Wine nor can it have any further conversion because the wine is now noe more animatum or able to produce it into Act and this is that humidity in Wine which is spent or wasted in boyling the other remayneth which is innate fixed to the substance of Wine and hence it is that the boyling of Wine doth render it more sweete for by the expence of this humidity the juyce returneth to its owne naturall moisture And this I hope wil be satisfaction concerning the Generall nature of Wine which familiarity with humayne nature wil appeare the nature of all Wines being either corroberative nutritive or mundificative or apperative and these are not only testifyed by the antient and learned Phisitians but proved out of their own existence prime animation which wil be hereafter demonstrated in our progresse therefore we cannot but take notice of the distinction of Wines by their names and colours Concerning their difference in names they are sovarious as to render them in all their appellations will rellish more of curiosity then utility many of them being fantastically imposed by the wanton singularity in Merchants of al Nations but soe many as Philosophers Phisitians and Poets have notefied I shall briefly declare and then passe to their Colours In the first place let us take notice of the General name vinum and soe denominated à vi vincendo from the power and strength of it according to Varro and I render it vinum quasi divinum and soe the pleasant Nectar of the Gods the antients had many sorts different in name as Fortinum newly exprest from the Grape Protopum such as fell from the Vyne before the Grapes were trodden Others which take their names from the Region in which they grow As Chium Lesbium Falernum Cacubum Surrentinum Caelenum Signinum Tarraconense Spoletinum Ceretanum Fundanum Malvaticum Amongst the French many others as Vinum Remense burdegalense Aurelianense Belonense Divionense Montispedonense And these agree better as Table Drinkes with sound bodys then infirme constitutions there are more debile and dilute wines in France which agree better with febrile dispositions then with cold Phlegmatick tempers As Parisiense Limonicense Forense Alobrogense with many others and since both their names are knowne and their natures in parte and such tempers to which they are most concenient let us take a taste and principally peirce these foure vessels Viz. Sweet accute Austere and Milde observing their colours Viz. White Sanguineus Yellow and Black the first three commonly knowne to us by their names of White Claret and Sack and these admitt of their differences for as there are several sorts of Sack and claret soe are there alsoe of White Wines some Sweet some Austere some thick others limped and cleere and all these pure nutritives but inferior in degree of nourishing to such as are sweet And although Dulcia Maxime nutriunt must be with this caution that the Liver Spleene and Reynes be void of obstruction which because they generally obteyn a body more crasse they are said to obstruct Thushaving breifly Philosophically desected their bodyes and preferred their nature specifical difference to publique view I shal present them to a medicall consideration The quallityes generally received by all Phisitians are neutritive and they doe nourish super omnia alimenta if Gallen may have credit because Wine is semi sanguis or halfe blood before it be received and produced into act with a lesse fire of nature and leaves behind it no excrement as all other vegitalls and animalls doe it doth also evacuate both sursum deorsum upward and downeward it doth corrobarate all faculties attractive retentive concoctive and distributive it doth correct putrefaction open obstructions exhilerat the spirits what more is now requisite or needfull for preservation or restoration of health and life then this so familiar to the principles of humayne bodyes and so undoubtedly knowne in most Regions and incomparable with any other vegitall or minerall especially mineralls whose natur is destructive and Heterogeneall to all animalls who according to Philosophicall observation non patitur afflictionem which cannot be avoyded in them because their preparation consisteth of a just regiment of fire which was so hard to be gained by Iohannis Crato that for that uncertainty insteed of his Chimicall Tutor he chose a Gallenest And my selfe have observed very exact Chimists whose medicines of the same kind and prepared with as much
effect must be cured by its contrary yet the right temper must be supported by its owne simile as heate by heate and moysture by moysture but whither in degree more or lesse moyst or intense is indicated by the natural constitution of that body and to be ordered by the Phisitian but this is a Paradox ot not understood by vulgar practicers who argue falsely upon this true ground of Hyppocrates so such as accept his Contraria contrarijs curantur to be a rule without exception in nourishing as much as curing as if there were noe difference betweene contrary and contrary Rebellion and Loyalty 't is truth as remedies they must be contrary to the affect and thus Arist will have a crooked Plant bent as much the other way to straiten it but if a straite Plant shal be incurvated there wil be consequently an organical affect which wee call vitiata figura so also if contrarie remedies or qualeties shal be applyed to an harmonius temper it wil be a cause efficient of discord conflict in nature or in the fore said temper therfore it is apparent that the quality is more to be observed either in meate or Medicine then the quantity especially of aliment because natural choice of foode is in noe Creature of health ultra capacitatem recipientis but if any Lessian shall dispute as strictly for temperance according to his measure I must severally as a Phisitian tel them the Worthies of our Art preferreth excess before such temperance for they affirme Canonically that al affects or diseases of plentitude or fulnesse are more safe because more curable then diseases of Emptinesse and who doth not apprehend variety of reason in this axiome first because universal evacuation is sooner effected then repletion Secondly because accidents of various formes cannot be avoyded for they are infinite and the least affliction upon an extenuate and lessiate body for defect of excrementitious humours to involue them giveth a dangerous charge to the radical principles because both the disease and medicine having nothing else to encounter must tyrannise over enfeebled nature as by its owne impotency not able to resist which Conatus naturae or endeavor to expel noctious causes doth over heate the spirits and effect such preternatural heate by its motion from the Center to the Circumference as doth inflame natural heate according to Christophorus a vega and not otherwise by the ascent of putrid fuliginous vapours to the Heart according to vulgar opinion Contrarily where there is a sufficiencie of excrementitious humours to entertaine both the Disease and Remedy there are they retained with lesse oppression and danger to the radical spirits and removed with lesse offence to the universal temper of the person so labouring as wil be more Phylosophically demonstrated according to this subsequent mode Albertus and many other Philosophers doe constitute in mixt Bodys a two fold Moysture one which they nominate humidum continuans and from this continuating humidity the Iunction of parts doth proceed otherwise they would be al siccity and consequently upon any motion disunited therefore there is no natural Body void of this Humidity though never so hard or grave as is dayly demonstrated by every Chymical Operator every hower extracting oyle out of the hardest body Therefore this Humidity is by Physitians nominated Oleaginosum humidum an oyley moisture consisting of ayrie and aqueous moysture The other humidity being humidum quasi nutriens is a waterish moisture in the mixt body nothing advantagious to the continuation of parts because of its tenuity is easily resolved which cannot with such facility be effected upon the Oleaginous because of its crassitude or thicknesse soe that were a proportion of excrementitious humours is wanting in a body by reason of a severe or thin Diet in that body both disease and medicine must of necessity be more tyrannicall over the fixed moysture which is the ligament of life and for this cause all Phisitians will acknowledge Diseases of fulnesse admitt of a more safe and speedy cure then those of inanition as diseases alsoe of a cold quality admit of a more safe remedy then hot distempers because in the application of hot remedies to the former we foment natural heat and our cold applications to the other we doe not only debilitate but very often extinguish naturall heà t But because I intend noe Controversy I shal fix my selfe upon my proper subject and shew how every temper may be preserved void of all distempers proceeding from the material principles of nature by the use of Wine and also prove it to be an excellent and specifical remedy in all affects produced by the discord of the foresaid Principles being peritely applyed according to proper indication nor shal I be prolix in my tractation of all the parts of this discourse Curiosity and expectation will proove abhortive if a taste of this promised Iuyce be not suddainely presented whose nature and excellency hath and doth appeare in our former expressions to be Encomiastick sufficient and such excellent Nectar in the opinion of Noah that he made it is first Act of Husbandry after the Deluge to Plant a vinyard before any other fruite or grayne as is affirmed by sacred Testimony The reason of that act if I should presume to render or explicate that Text without better quallification I might not without cause from Theologists have thrown upon me that snuff of Ne sutor ultra crepidam yet can I not soe much inthrall my fancy or suffocate such notions as may be probable though not an absolute and perfect Demonstration as to passe by his first act after his Resurrection or not to take notice of his age which I find extended twenty yeares beyond the age of Adam in whom the Principles of nature according to my reason sense should have been most pure and durable Nor can I argue otherwise but that matter soe formed must be subject to dayly decaye by perpetuall motion there fore how Noah after soe many Centuries from Adam should in age extend twenty yeares longer can make noe impression in my reason the taste of this Nectar excepted which is I conceive an inferior speties of that Plant of Life from which Adam was excluded for had it been of equall or the same perfection whereas he lived after his Plantation Three Hundred and fifty yeares which was a good Cordiall yet he had now been living and eternall in this world but as a best second was proved by his own experience and by six hundred yeares observation he could not but be sufficiently taught how to frame reasonable arguments to satisfy both himselfe and others and by reducing it into its principles make a sensible discoverie of natures mistery and upon such like experimental observation did he plant his Vinyard so that by inference the excellency of this subjectt doth appeare more transcendent then any other Iuyce either of vegitall or Animal Therefore it shal be my next consideration to explicate the
Religion they murther steale betray innocents perjure themselves rebell against God their King and country supposing no eye can see the Pharisaicall pathes they walke in nor that they keep in memory the old cheate of the grand Pharisie who made it a damnable sinne for the publican to dresse meat upon the Saboth and the same Hyppocrite upon the same day made a great feast and invitation to our Lord and Saviour that he might obteyne advantage of his discourse and in a Traterous undertaking saith hee 't is lavvfull to breake a Comman dement for such a breatch of command and trechery at this or that time vvas and is by the inevitable ordinance of the Almighty and if God shall command othervvise they are Leviathans and vvill acknovvledge no supreame above naturam naturatam and vvithout controle doe vvhat they please as doth daily appear amongst the rest of their cheates their blasphemous fastnings and prayers vvhich is nothing but a plaine mocking of omnipotency or a request to deny his ovvn commands for if he vvil not give a contrary command to murder theft adultery perjury or disobedience and disloyalty their actions bid defiance and tell in spight of his vvill or povver they vvill doe it as gyants of force to unthrovvn the Gods and then they use Demetrius his faemenine vveapons to slay their uxorious husbands and then the people must be cheated vvith the pretence of Religion and the name of God vvhich themselves must take in to their declarations though they hate Reformation and perswade the people upon this hyppocriticall ground that it is but a superfluous curiosity of some fine woven bbravnes to avoid contagion or to seeke remedies correcting or curring affects yet their blasphemous prayers and fasting shall never effect or to arme themselves against their enemyes and for the same reason that God foreseeth death of every mode in time shorter or longer and his irrisistable order in such motion to bee in a voidable and yet the same omnipotent bath declared to all humane nature that the perdition of every person is of him selfe otherwise he can be no delinquent in his justice if by a supreame power inevitably obliged to such actions or passions how pernitious and impious this hereticall doctrine appeareth to reason and common sense is understood except such intellect as apprehend nothing either of reason or sense but that which is beaten in to their skulls with apoleaxe and whosoever alloweth this error must of necessity disalow of that forme of prayer for our daily bread ordred by our Saviour to be an inscience in him and a peece of Rebellion against his aeternal Father in such a resistance of his established will as also all the divine prayers for the prolongation of life and preservation from danger ordred by his Apostles and their successors as also the dispensation of the guift of healing to the Phisitian If all diseases and dissolutions of every knide be so imuiovably predestinated as cannot admit of any remedy or to what end or purpose did the almighty omniscient create honour the Phisitian to render the reason will silence Mr. Speaker and both houses of Parliament therefore under favour of more learned interpretors of learning in these poynts I shall doe my own indeavour rationally to expurge this pernitious and intollerable error concerning divine providence and to this purpose some thing concerning his caelestial administration of universalls are to be taken in to consideration and repeated by which the dignity and eximious utillity of medicine may be more clearly demonstrated That therefore the vicissitudes and actions of things and humane nature are not by chance but by the ordination of the Almighty ought to be a principle embraced by all Christian people and that God is the omnipotent and aeternall fabricator of the whole universe out of nothing as is affirmed by divine testimony this aedifice beeing so powerfully erected is also by the same efficacy conserved who hath also appointed to every created thing both a beginning end or termination of subsisting and moving and doth take notice not only of principall but also of subsequent causes of things as if that God did governe moderate dispose and order them according to his free will and yet all this government is void of fatall violence and most commonly commeth to effect mediately and from deputed causes which vulgarly are nominated second causes which the divine Majesty doth imploy as the instruments of his will so long as he doth so governe all things vvhich he hath created as also him selfe may suffer them to exercise their proper motions for the vvill of man by divine ordination is the originall of humane actions freely electing vvhat seemeth best for it self especially in externalls and the nature of motion is the cause of this or an other thing in vvhich it is per se according to Aristotel as in the Sun perpetuall rotation and in grave and beavy bodyes their inclination to their Center and the causes so respond the effects as if the effects be necessary the causes are also necessary if contingents the causes are contingents nor doth the praescience which is certaine not to be deceaved abolish the contingency of naturall events but the future effect is disposed as it were by a divine providence necessarily or contingently nor doth it nul the freedome of the agent nor is the creator obliged to the necessity but moderateth al things frely according to his free wil and pleasure as did evidently appear when he caused the sun to stand stil or move retrograde the space of one compleat day and caused the red Sea to divide and stand like firme wales without either flux or reflux or any motion that wee read of until the Israelites had passed over them as also in the case of Daniel and the three children in the fiery furnace and Duffus Milcolumbus King of Scots who was most barberously murthered Anno Dom 961. after which according to their own history there was no apperance either of the Sun or moone for the space of six months and though divine omnipotency can dispos of causes and life with every kind of death at his own free pleasure yet it wil not urge any person to accept that terme of life for a fatall determination but for a divine ordination of servient causes and their natural power of sustaining or corrupting life for since life according to the Phylosopher is in its selfe but a duration of heat conjunct with moysture which duration of vitall heat and extinction of the same are naturall effects depending upon naturall causes which doubtlesse because of the various disposition of internall heat and moysture complicated which externall causes not only the quality but also the quantety of life it selfe may be varied for it doth obteyn the internal conditiō of lively principles so long as the heat moisture are so united in animals that one is not destroyed or perturbed by the other so long they
subsist but either of them seperated each from the other perish and in whom soever innate heat is more vegetious strong and radical moysture more pure in substance and exceeding in quantety recipient of a just temper which is temperamentum ad justitia in such life is more durable and permanent and if any inquiery shal be made into causes of long life in the fore-fathers to the years of nine hundred and more they wil graunt the internall purety of principles to be the causes of such extension of life and successively abreviated by time in which matter suffiety decay as not possessive of the prime purety therefore in these ages the countesse of Desmond and Thomas Parre are extraordinarie exemples for ordinarie old age is threescore ten if one climicterick more it must be effected by the extraordinary power purity of radical principles for radicall heat is the principall agent of generation in the liquid substance of seed and blood in the first conception soone after renders it more dry and delineateth the rudiments of every member and by a farther siccity doth publish the exact species and after its production into the world it doth bring it to perfection and by the continuat efficiency of this heat the parts are so exiccated above a moderate proportion as doth render them lesse if not unable to performe their proper functions by which there doth follow a necessity of decay and extinction of naturall heat and this is a naturall death according to-Galen which by reason of extream siccity and non nutrition this naturall progresse to old age without any sense of payne vanisheth in a regular motion from generation to corruption and decay and is unnaturall and violent when by any other internall or external cause is extinct before this naturall motion to extreame old age which by a skilfull order may be prolonged against internal causes except a depraved wil which destroyeth many individuals which no reason can deny in capeable of extream duration one story I remember of a discontented gallant which drowned himself and being much lamented by the spectators for youthful comlinesse amongst them was one of this erronious sect which was pleased to read a lecture to them of the inevitable dicree of the Almighty and not by him to be avoided nor by them lamented Ayong man of the contrarie education gave hir a great blow over the face which made hir challeng him of base Cowardice and as great incivillity to the femenine sect who returned hir in answer that it was the in evitable will of God it should be so and a truth according to hir own doctrine which caused hir to stagger in hir opinion leaving this digression I must returne to my Phylosophicall discourse of heat and moisture so united as waisteth no otherwise then by their own natural motion with out disorderly injuries of physick or dyet therfore doe proceed upon the simile of Hippocrates by which he compareth the life of man to a lamp or candel preserved in a temperate place free from any tempest in such a place the candel wil extend to the last sparke of fire or moisture otherwise by any tempestious or violent assault of any kind it is extinguished before it be half lighted or if its halbe moved gently in a large though not tempestious aire yet that motion being more immoderate will cause it to blaze out some howers before otherwise it would in a temperate posture the like injuries and praeternaturall assaults to humane bodies are plagues wounds and al other distempers some peracutes suddainly extinguishing life others abreviating the least and mildest distemper obteineth such immoderate motion of spirits as in such a digre doth expend a portion of natural heat and moisture as doth according to that digree abreviate life the first violence compelling nature suddainly to yeeld up all power of motion the latter effecting the same cunctando I cannot but confesse as matter admitteth generation so is ther a compulsive necessitie of suffering corruption nor can the heart be made moister being extreamely excicated by its motion to old age yet no sober spirit can conceive it a point of wisedome or religion in a careless negligent or desperat way to render up their being in this life before an irrisistable necessitie for this is like beasts to be led or fooles to lead ourselves to slaughter Thus have I done my in deavour to clear this last objection to discharge the fatality of mans life of all future quaestion nor the extention of it by care and counsel to extreame old age and by no such naturall meanes as wine and if I should proceed further to every cercumstance conducible to the practicall part it would be a work of long tyme which I cannot spare and of exact judgement wherein I could be content to receive directions from guides more quick sighted and learned then my selfe That which I have now written is according to my own reason and desire to give more satisfaction to the world concerning the use of this vinose subject which hath been doubtful and in al ages quaestionable both in respect of the life of man whether or not it may be extended or whether it be extensible as also in respect of wine whether their proper nature be so extending as in all the former dicourse hath been my laboure to demonstrate by arguments both a priore a posteriore and by such argumentatiō to in counter those fantastick sculs that either cannot or will not conceive the medecinal art to be established upon any other ground except conjecture and that the best conjecture is the best Physitian not understanding that pathognomik symtomes demonstrate the affect as plainly as any other shadow doth either man or beast none that hath eyes will take the shaddow of man for a horse nor of an oxe for a rhinosoros or a lyon for a bear to such as these I doe not direct this my Phylosophy nor can I conceive where there are such infinities of faces their should not also be a varietie of opinions therefore I cannot hope to satisfy every fancy nor doe I intend to be understood of the vulgar but leav my justification to the naturall sonnes of art and to such are these my indeavours presented an oblation after the manner of those divote children which where accustomed once every year to offer a sacrifice to Iupiter but at the accustomed time being by an inexpected inundatiō prevented both of their altar and Sacrefice instead of a beast they offred a lemon which Iupiter accepted in that necessitious condition so also those that have read my precedent Tract of waters cannot conceive my head free from washing nor my braynes from such inundation as consequently may not dilute my wine and render it more weak and impure yet if my devotion may be acceptable to Iupiter let it be blest to the world and where as like the dogg of Hercules I have be smeered my lips with the Crimson juce of the grape other Herculian braines may vent it in more pure and plentifull in substance and measure by which every sense shal be refreshed every capacity filled and every intellect really delighted ERRATA Pag. 63. line 8. preternaturalie for preternatural p. idem l. 20. volentus for volvulus p. 79. l. 4. indian Physitians for Cnydian Physitians p. 83. l. 2. cure for care p 94. l 15. facible for forcible p 96. l 16. Breasts for Beasts p 98. l 23. then for elce p 104. l 7. her for the p 108. l 4. vetrickle for vehickle FINIS