THis subject is bloud, in that is life; 'tis of the Vine, and that the plant of life; And if I should say a Species of that in Paradise; my opinion might not in all places, and amongst all persons bee rejected: ma­gis and minùs, may be the difference; for as that was called the Tree of life, so is the Vine, and they doe not only agree in the appellation, but in their [Page 2]nature and effects also. In testimonie hereof Aselepiades the Phisitian, both to my former distinction, as also to the appellation affirmeth, The nature of Wine to be neerest to the nature of the Gods, and their nature is incorrupt. Secondly, he adviseth the applicati­on of it to unsound bodies to reduce them to a sound and incorrupt tem­per, and in some sence to eternitie, for such a state there is in this world as will be more plainly demonstrated in our following discourse.

How necessary then is this subject, and how difficult to explicate? Neces­sary because life is short, difficult be­cause art is long: yet if by this Act I shall bee an instrument, to protract life and abreviate art, not only shew the plant, but teach the use, it may prove worth my labour and Countries ac­ceptation.

How ever reason and Philosophie shall be my guide, neither Hippocrates [Page 3]nor Galen nor any other authority, further then they are my owne, and agree with reason and truth. As for the abbreviation of art, preservation of life, and restauration of health; wee will comprehend in a small circle, and render in a few words, the summe of all Classick Writers, to this purpose, especially the Foureteene bookes of Galen his method of curing, and Six of health preserving: and in these few words exprest (viz.) Dyet and Me­dicine: for thus chiefly and substanti­ally, and by these two wayes are life and health extended and restored, quantity, quality, and manner of ap­plication in them observed. Quanti­ty, as it is vs (que) ad vasa & ad vires; Qua­lity, as it corresponds with humane bodies in generall, or with this and that individuall.

Lessius seemeth to mee to dote more upon quantity ad vasa, then a­ny other thing conducing to the pre­servation [Page 4]of life, and yet such a quan­tity as is not ad vasa, as if Satiation were the Usher of diseases, corrupti­on and mortality: which I suppose differeth very much from the sence of Galen, (that is) to prescribe a pondus or streight weight and measure of nu­triment to all tempers, and such a weight not to be exceeded upon any occasion. But if hee be understood to speake only to men in religious Or­ders, and such as impoverish their bo­dies to elevate their mindes to pious thoughts and exercises, then his Twelve ounces will bee better under­stood and little blamed: but in a physi­call sence cannot stand with the prin­ciples of art. For Hippocrates and Ga­len both, will tell him diseases are cu­red by contrarieties. Inanition by fa­sting, must bee cured by repletion in feeding; and this inanition may bee extreame or not extreame, and then no constant Pondus ought to be obser­ved. [Page 5]But if I understand those Wor­thies, then thus I explicate their do­ctrine in this point, and so will leave the Iefuite to his owne order. As for the quality of aliment, that it be Ho­mogeneall, pleasant and familiar to hu­mane constitutions and tempers, not only in generall, but also to every in­dividuall, is a point that the Ancients were strict observers of, and not with­out much discretion. For the judge­ment of a Phisitian is most seene in his election of aliment in quality an­swering the temper of the body. For though a disease must be cured by his contrary, yet the temper of the body must be preserved by its own Simile; as heate by heate, and moisture by moisture: but the degree whether more or lesse intense is judicated by nature, and to be ordered by the Phi­sitian; But this is a paradox to vulgar practicers, who argue falsely upon a true ground, for when Hippocrates [Page 6]saith, Contraria contrarijs curantur; they like an ignorant Iury will runne altogether upon contraries, both in curing, and also in nourishing, accor­ding to my Simile, making no diffe­rence betweene honesty and dishone­sty, or contrary and contrary. 'Tis true, contrary remedies must be, and are most rationally administred in af­fects of the body, because a crooked sticke must bee bent as farre the other way to make it streight, according to Aristotle. But if contraries shall bee adhibited to a harmonious temper 'tis the cause of discord and conflict in Nature. As for example: In a hot and moist temper to use a cold and dry dyet; Therefore it appeareth plainly that the quality of aliment ought to bee most observed; But for Quantity that is left to the free choice of Nature, because naturall choice is never ultra capacitatem recipientis.

But to speake more fully to Lessius, [Page 7]who in a religious way disputeth prin­cipally for temperance; yet so severe­ly that I must tell him, as a Phisitian, the Fathers of our Art preferre ex­cesse (so it be not in the highest degree of excesse) before such temperance, and of two evils the least: For they lay it downe Canonically that all af­fects of plenitude or fulnesse, are safer for the body then diseases of empti­nesse: And I apprehend much reason, and variety of reasons in this axiome.

First, because universall evacuation is sooner effected then repletion; Se­condly, because accidents of various formes cannot be avoided, for they are infinite, and the least affliction falling upon an extenuate or lessiate body, for want of a sufficiencie of excre­mentitious humours to move in, gi­veth not only a dangerous assault to the radicall spirits, but without sud­den resistance of art, must tyrannise nature before enfeebled and kept un­der [Page 8]cannot of it selfe resist to expell it. Which meere resistance of nature or labour to expell noxious humours doth beget a Feaver, and that only ex conatu natura (according to Christo­phorus à vega) naturall heate is fired and not otherwise, by the ascent of putrid fuliginous vapours to the heart, or if medicine be adhibited, yet such a body must suffer from both and life be shortned.

Contrarily, where there is a suffici­ent quantity of excrementitious hu­mours for diseases to involve them­selves in, there are they reteyned with lesse danger or oppression to the radi­call spirits: and removed by medicine with as little offence, as I shall demon­strate more Philosophically in this manner.

Alberius (amongst other Philo­sophers) doth constitute a twofold moisture in mixt bodies; One which he calleth Humidum continuans, and [Page 9]from this continuating humidity pro­ceedeth an unction of parts for other­wise they would bee altogether dry and consequently disunited: But there is no naturall body void of this hu­midity, though never so hard or dry, but hath a sufficient moisture to con­joyne their parts together inter se: and every Alchymist proveth this truth by practice, and daily extracting oyle out of the hardest and dryest bo­dies. Therefore this humidity is right­ly nominated by some Phisitians Olea­ginosum Humidum, oylie humidity consisting of ayrie and aqueous moi­sture.

The other humidity is Humidum quasi nutriens, as it were the nourishing moisture, and this is a watrish humidi­ty in the mixt body, nothing advanta­gious to the continuation of parts, and is easily resolved because of its tenui­ty, so is not the oleaginous, because of its crassitude: So that where a pro­portion [Page 10]of excrementitious humours, by reason of a severe dyet is wanting in the body of man, both disease and medicine must needs bee more power­full over the fixed moisture and heate, which is the ligament of life.

Contrarily where there is a second moisture to entertaine, either effect or medicine doth lesse harme. But I intend no controversie with Lessius, therefore I will returne to my proper subject, and shew how every temper may be preserved void of all distem­pers, or such as arise out of the mate­riall principles of nature by the true use of wine, and also pove it to be an excellent remedy, applyed according to proper judication, and may prove specificall in diseases of every nature, arising out of the aforesaid principles, passing as dilucidly and briefly as may bee through all the parts of this dis­course.

Curiositie hath newly conceived, [Page 11]and will now suffer abortion, if a taste of this promised juyce be not sudden­ly presented whose nature and excel­lency is encomiastick, sufficient, so transcending all other nutriment, as that just Noah makes it the first act of his husbandry: and planted a Vine­yard before either corne or any other graine, as is affirmed by sacred testi­mony. The reason if I should pre­sume to offer, Ne Sutor ultra crepidam, I must expect from divines, and justly, if I should adventure to explicate any text of holy writ, without qualificati­on; yet will I not so inthrall my fan­cy, or suffocate such motions as may bee advantagious to a rationall man, without prying into the Arke; as not only to take notice of this plantation to be the first act of husbandry, but especially of his age, which was Nine hundred and fifty. His age extended Twenty yeares beyond Adam, in whom the principles of Nature were [Page 12]most firme and pure; And no reason can argue otherwise, but that in course of Nature, being so many Centuries after Adam, the yeares of Noah ne­cessarily must have bin shorter by ma­ny score then were his Grandsires yeares, had he not tasted Nectar from that plant from which Adam was excluded, I meane an inferiour species of that tree of life: For had it beene equall in power, whereas he lived af­ter his plantation Three hundred and fifty yeares (a good cordiall to an old man) hee had beene now alive, and so should have beene for ever. More­over, in Six hundred yeares hee could not but conclude, and determine most naturall questions by experience, and thereby sufficiently taught out of uni­versals how to draw his particular conclusions, or otherwise by resol­ving them into their naturall princi­ples, make a sensible discovery of Na­tures secrets. And out of this fulnesse [Page 13]of knowledge and experience, doth he plant his Vineyard; So that by infe­rence the excellency of this subject doth appeare transcendent; Now let us really consider the nature and qua­lity of it, with its difference and use, both in respect of aliment and medi­cament and application to every indi­viduall, of what age or temper so­ever.

And to the end we may act asmuch as wee speake, Let us looke upon the quality of Wine philosophically, and at the first view wee shall discover a two-fold heate in it, as it flowes from a living body (viz.) an animall and elementary heate, for though wine cannot be said to be animatum, such as giveth a soule or life, yet it may carry with it and to it selfe, an impresse cen­tral orimplanted heate from a soule, as may bee demonstrated plainly in other things: for the seed of animals aswell as of plants, have not a soule [Page 14]in act, according to the doctrine of Aristotle: Yet it doth take from a soule such a generative power like un­to the soule, which Aristotle saith is nothing else but a vitall heate, which hee hath distinguished from igneous and elementary. So 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 received from the plant (that is to say) by a vitall heate; begetteth ano­ther being like it selfe. Since there­fore there is in semine, a vitall heate, distinct from elementary, why may we not say the same of wine, which in like manner issueth from an animate body? Then wine hath a double heat, or one conflate or moved out of two: and that which is great and intense doth not consist of an indivisible, but in some certaine latitude, and it is now greater or lesse according to the varie­ty [Page 15]of Species, as also from the diver­sity of places; for in more hot places where the Sunne effects a stronger heate, there grow hotter Wines, and this heate in them is not externall, but rather naturall and implanted in the wine: For from the heate of the place it commeth to passe that the vitall and elementary heate, which constituteth the naturall heate of the wine, doth become greater and more intense: So as wee cannot deny in wine that dou­ble moisture: and Galen is of the same opinion, when as hee distinguisheth the substance vinosa from the sub­stance aquosa, for vinosa qualitas, hath that humidity which doth unite the parts, and the watrish substance, only that which is contracted from aliment: For so long as the Grape was conjoy­ned to the Vine, there did flow there­unto a watrish humour by which it was nourished, and after the Grape is separated from the Vine, still doth re­tayne [Page 16]that waterish humour, which as yet was not converted, nor assimula­ted into the substance of wine, neither can have any further conversion, be­cause the wine is now no more anima­tum, or able to produce it into act. But this is that humidity in wine which is spent and wasted in boyling or otherwise, and the other heate re­maineth only which is innate, and fix­ed to the substance of wine; and hence it is that the boyling of wine makes it more sweet, the other humidity being thus spent, it returnes to its true natu­rall moisture; And this I hope will be a sufficient satisfaction for the nature of wine in generall, from whence its familiarity with humane nature will appeare.

Now we proceed to the specificall difference of wine, and wine, and these differences consist chiefly in name, for although some differ among us in name, yet there is no specificall diffe­rence; [Page 17]but if you take them naturally there is in such a specificall difference, which addeth to the name, as colour tastes and smell; The nature of them all corroborative, nutritive, mundifi­cative, apperitive, and these are not only testified by the ancient learned Phisitians, but also proved out of their owne existence or prime animation, which hereafter shall bee demon­strated.

To returne therefore to the diffe­rence in name or names they are so va­rious and endlesse, as that will relish more of curiosity then utility, to ren­der, many of them being more phan­tastically imposed, out of the exube­rate singularity in Merchants of all nations. But so many as Philoso­phers, Phisitians, or Poets have taken notice of, I shall briefly set downe, and so passe to the colours.

In the first place let us take notice of the generall name Vinum, and so cal­led [Page 18] à vi, from the strength of it, as Varro would have it, but I rather ren­der it vinum quasi divinum, and so a species of the tree of life in Paradise. The Ancients they had many sorts of wine differing in name, as Fortinum newly exprest from the grape, Proto­pum, such as fell from the Vine before the grapes were trodden; others which take their names from the regi­ons in which they grow: as Chium, Lesbium, Falernum, Caecubum, Surrenti­num, Calenum, Signinum, Tarraconense, Spoletinum, Ceretanum, Fundanum, Malvaticum; amongst the French ma­ny others: as vinum Belonense, Divi­onense, Monlispedonense, Remense, Bur­degalense, Aurelianense, Andegavense, and these agree better with sound bo­dies in preserving their temper then with infirme constitutions. There are weake wines in France which agree better with feaverish dispositions, then with cold phlegmatick tempers: as [Page 19] Parisiense, Limonicense, Forense, Allo­brogense, with many other. But now you know their names, and partly to what temper they are proper let us take a taste, and principally strike these foure vessels, (viz.) sweet, acute, au­stere, and milde, observing also foure colours in them, (viz.) white, sangui­neous, yellow, and blacke, the first three commonly used and knowne to us by the names of White, Claret, and Sack, and these also admit of their differences: for there are severall sorts of Sack and Claret, so also are there of white wines, some sweet, some au­stere, some thick, others lympid and cleere, and all these nourish much, but especially the sweet wine, with this caution, that the liver, spleene, and reines, bee void of obstruction; For the sweetest Wines, (though they nourish most) yet because they ob­taine a body generally more crasse: therefore they are said to obstruct [Page 20]very much. Now having Philoso­phically shewed their nature and diffe­rence specifically, it remaines that I offer them medicinally to publike view.

The qualities generally received a­mongst Phisitians are to nourish, Et super omnia alimentā, if you will ac­cept the testimony of Galen; It doth also evacuate, corroborate, correct putrefaction, open obstructions, ex­hilarate the spirits: and what more is wanting or needfull for the preserva­tion or restauration of life and health then these, except we should preferre circumstance before substance, nor can there be any thing more securely practised, then that which is so fami­liar to nature, and universall princi­ples of mixt bodies, or humane tem­pers: or so undoubtedly knowne to us in our Region, in any of these respects incomparable either with vegetall or minerall. For though we be very cu­rious [Page 21]in our scrutation, wee shall find either a difference irreconciliable in their figure or quality, and for the last, if it bee argued home in most drugges, it will put us, or rather force us to our hidden quality, and if wee speake of remote drugges which are transported from other Regions, then I dare bee bold to say wee know them not at all, or not in such a degree of perfection as wee ought: considering the frequent use of them. However the use of them cannot but be doubt­full; for if we know them, either wee cannot have them, or else such is their alteration and change in transportati­on, as must force us to fault the Anci­ents for their high commendation of them, we finding either no such ver­tues as they affirme of them, or none so effectuall as they avouch.

To this purpose Christophorus Barri a Iesuite in his relation to the Pope, of Cochin-china, professeth that the rhu­barb [Page 22]which hee brought with him from thence, was so changed in trans­portation from what it was, as that he did not know it to bee the same thing either by the vertue or colour of it. And Symphorianus a learned Phisiti­an, hath adventured to challenge most of our pharmacall compositions up­on this very ground, and doth affirme the chiefe ingredients to be altogether unknowne or found in the shops of European Apothecaries: For better satisfaction take this expression in his owne words; Sed quòd res quasdam vel non afferri, vel non sine macula, vel in totum ignorari puto: ea sunt balsa­mus, Cardamomum, Myrrha, Nardus indica, Cassia, Scordium, Cinnamomum, radix Pentaphylli, Calamus odoratus, Xylobalsamum; Now if no man hi­therto hath answered his challenge, which for my owne part I suppose unanswerable. Then let us view our Pharmacopea, and judge what use [Page 23]can be made of our greatest composi­tions. How uncertaine, how unsafe the practice of them which in a plaine ex­pression is but pugnare contra hostem clausis oculis. I could start other doubts about many other things much in use amongst us, as Unicornes horne, and Bezoard-stone, or such like; but my intention is not to enter into controversie; yet desire either to be better informed, or else to informe others, for which cause I now fall up­on this subject, so well knowne to all Nations, that there is such a thing as Wine, and that this or that, is with­out question such a kind of wine, and familiarly used in this or that place; And if I prove not the aforesaid qua­lities to be in it, I neither looke to sa­tisfie my selfe nor the reader. There­fore that which was last in my intenti­on shall now bee first in execution; And though I make not an Index of Authors, yet now my arguments shall [Page 24]be altogether a Testimonie not doub­ting in our subsequent discourse to cleere the point more artificially.

The first then is, That wine nou­risheth above all other aliment; they that have read Galen, know these are his words translated. Indeed some nourish more, some lesse, according to their specificall quality, as Vina a­quea perexiguum alimentum corpori praebent, quae verò crassa sunt & colore rubea plus alimenti habent quàm reli­qua vina, Gal.

Secondly, that it doth corroborate, Vinum confortat spiritum, & ad spiri­tum convertitur, & fortificat virtutem, Avicenna.

Thirdly, that it doth evacuate, Vi­vacrassa dulcia (que) quod alvum deijciant nemini ferè ignotum est, sicut mustum, quod tametsi aegrè concoquatur crassum (que) succum, & inflationes faciat, alvum ta­men movet, Gal.

Fourthly, that it doth open obstru­ctions, [Page 25] Vinum dulce vehementer aperit oppilationes pulmonis, Avicenna.

Fiftly, that it doth exhilarate the spirits, take sacred Scripture; so that hitherto I have cleered, and plainly discovered these qualities in wine me­dically, and confirmed all by ancient classick authority. Yet if further sa­tisfaction be expected, then looke up­on the qualities of Wine in grosse, as they are obviously laid downe by most or all the chiefest Ancients. White wine may bee adhibited in all acute and hot distempers, ut voluit Hippo. Sweet wine in cold diseases, because it heateth the body more, yet cum calefactione temperata, Gal. No White wine is sweet, and that which is pure and subtile moveth Urine very much, leaveth no impression in the head, because it doth not manifestly heate, it doth sensibly refrigerate, and is commanded to bee administred in febre continua, Gal. Wine in generall [Page 26]taken moderately, doth purge choler by Vrine, exhilarate the mind, and re­fresh the senses; Wine also that is di­lute may safely be given in Fevers, and White wine doth manifestly refrige­rate, and cleanse the lungs, sweet Wines also may be taken in acute pas­sions, as Plurisies and inflāmations of lungs to provoke expectoration, when the matter is digested according to Oribasius, Haliabbas, Constantius Mo­nachus. Wine also that is white, sub­tile, and thinne, is not turbulent to the stomack, but of easie digestion, soone penetrateth the veines, provoketh u­rine, and is profitable in Fevers, be­cause it doth not make hot the body, or disturbe the mind, nor offend either braine or nerves. But if it bee mixt then it quencheth thirst better, if you will credit Isaac the sonne of Salomon, an Arabian King.

Lastly, White wine is said to be in­sipid, dilute, coagulate with cold, be­cause [Page 27]in such are more parts of water then of wine; yet under favour in re­spect of its universall parts, there can be no such coagulation, as is affirmed by Iohannes Portugalensis, once a Pope of Rome. These are the generall opinions of the Ancients; But reason still urgeth to prove further the possi­bility of these seeming contraries in one and the same nature, as to open and shut, or shut and open, to corro­borate and weaken, or to weaken and strengthen, and that these contrary acts should appeare together at the same time, in the same subject to whom it is applyed; As that wine (as you have heard) should generally eva­cuate excrements of the body, or par­ticularly purge bilious matter by urine, and yet the same specificall wine shall corroborate the whole and every part it worketh upon at the same time: But when I consider or contemplate the super-excellency of [Page 28]this plant in a naturall perfection and mixture transcending all other vege­tals, as doth plainly appeare by the purity of its nature in it selfe, and fa­miliarity with all animals; then it doth not seeme so unreasonable, to grant it in its temper a complicate mixture, or comprehensive nature, and to comprehend the quality of o­ther Plants inferiour to it selfe; and in its owne perfection to obtaine a de­gree, though not so high as in the more proper subject. And thus is man the Epitome of the whole world. How ever wee know these aforesaid qualities to bee in wine, and may bee with as little contradiction as in Guia­cum which doth by constringing eva­cuate, and Rhubarb which doth bind by purging. But still I spy more possi­bility then that, which is only extra­cted out of a Simile: and this is ali­quid Catholicum, or an incorruptible spirit in Wine more powerfull then in [Page 29]any other such thing. And this mo­veth freely contracting or dilating its selfe in its spheare, adde distance wea­ker or stronger according to the power of the forenamed agent, and disposition of the Spheare wherein it moveth. It may also be said to move thus from its materiall principles, as by vertue of its fluent and fixt heate, the one oleaginous continuating, bin­ding and uniting the parts together, the other fluent attenuating the hu­mours, and loosening the belly or the body universally. And thus it is pos­sible to effect these contrary actions out of its owne naturall mixture. And since it can doe thus, there is a great deale of reason why it should be thus practised, for there is no other vegetal or minerall so safe, harmlesse and fa­miliar in it selfe to humane constitu­tions as being naturally more pure, and better concocted then any other juyce, either of milke, egges, corne, [Page 30]fruits, or the like: all of them more subject to putrefaction, & more one­rous to nature in concoction, by rea­son of their crudity, the most of them breeding little bloud, or vitious bloud, or no bloud at all; But wine, especially Claret or red, is sanguified before it be taken: Nay, the Ancients seeme to perswade mee (when they call it the old mans milke, that it hath received a concoction more then bloud, as it is cited in Iecore. For milke is bloud dealbated or thrice concocted. This is the phisick which doth not dull, but set a true edge upon nature, after operation leaveth no venemous contact. Sure I am this was ancient Phisick, else what meant Avicenna, Rhasis, and Averroes, to move the body twice every month with the same, as it is familiar to Na­ture, so they used it as familiarly; As for my own experience, though I have not lived yet so long, as to love ex­cesse, [Page 31]yet have I seene such powerfull effects, both on my selfe and others, as if I could render no other reason, they were enough to perswade me of its excellencie, seeing extenuate wi­thered bodies, by it caused to be faire, fresh, plumpe, and fat, old and in­firme to be young and sound, when as water or small-beere-drinkers, looke like Apes rather then men.

My eye now is converted to the vulgar, and I see their hearts dance systole and diastole, disorderly without observation of true time, the heart be­ing too much dilated with this report of preservation from death, sicknesse, and paine. For naturall death, or ex­treame old age, suffereth dissolution without any paine, and all these to bee affected by so familiar a medicament as Wine, this surely verifieth the Pro­verb, Every man now must bee a foole or a Physician. But bee not deceived, the application of this medicament, to [Page 32]every temper, age, distemper, with its circumstances of Sex and Clime, will exercise the best Philosopher rightly to dispose and order, and if disorder­ly applied, or ignorantly advised, the principles of Nature must suffer de­cay, and in stead of being extended shall bee sweetly shortned, how sweet then must extension bee! Empericks here stand like Tantalus with apples at their mouth, but cannot be the better for them; They see this subject but can never reach it, their Logick from a particular to an universall is of no force here; nor in this course can any man have experience, but he that knoweth what he doth in every one of these respects following, which are not rightly to be apprehended by any Emperick quatenùs an Emperick. Yet before I fall upon the foresaid re­spects, give me leave since I see Plato to salute him: amicus Plato, magis ami­ca veritas. The prohibition he bring­eth [Page 33]concerneth Kings, Magistrates, Souldiers, Women and servants, ab­solutely forbidding Wine at any time, place, or to any of these persons, and confineth them altogether to water; So that whether hee meant none but the Common-wealth of Schollers, should enjoy this happinesse makes no matter, for assuredly hee chiefly in­tended sobriety; Yet reason is not sa­tisfied, nor is his politique rule or law so agreeable to reason, as to bee recei­ved in any Republique (except Pla­tonicall.) First, because it binds those from the use of Wine which are most capable of it, in respect of judgement and reason, which Princes and Iudges have above other people, and there­fore know how to use it rightly: and being continually in services of trou­ble, care, and paine, exhausting their spirits and courage, stand in need of such a refreshment as shall exhilarate the mind, and maintaine the principles [Page 34]of nature. What panick feares doth Wine prevent in the Souldier subtili­sing their drooping spirits, which be­fore were quenched with puddle wa­ter, and in time of famine how doth this cherish and defend their bodies against distempers, which by other stinking vnsavoury meat and drinke might be generated. As for servants, this is meat for their masters, but Physick for them upon just occasion. And so I passe to the tempers of bo­dies in generall, and the Wines gene­rally agreeing with those tempers, and then more directly to this or that in­dividuall.

Temper it selfe being the reason of mixture, or the harmony and consent of the prime qualities in elements, and by the exuperancy of each simple quality; these foure simple tempers are created; as hot when the heate surpasseth the cold, and yet of siccity and moisture remaineth an equality, [Page 35]and so of the rest, as cold, and dry, and moist. Besides, there are foure conjugate tempers which proceed from the exuperancy of the two first qualities, as hot and moist, hot and dry, cold and moist, cold and dry, which are the foure compound tem­pers; their fixation consisting in that oleaginous humour which wee call innatum calidum: and this innate so praestantious, so necessary, as without it mixt bodyes cannot subsist; 'tis also fomented, and cherished by influent heate, contracted in the heart, veines and arteries, as their proper channels consisting of spirituall bloud, lying hid in the heart as the middle of the body, which by sympathie doth de­fend and maintaine innate heate, and doth absolve and perfect the tempera­ment, with all the functions of the body, even as the Sunne like a blazing Lampe inlighteneth the world, so doth the heart ejaculate the influent [Page 36]spirit, into the universall body, be­sprinkling every part, conserving life, and excitating to particular functions, so as in truth such as is this fluent spi­rit, such is the innate or sixt spirit in power, and accordingly all the fun­ctions in a corporall Republique ad­ministred, which by sence and reason are plainly comprehended, so that the excellency of this fluent heate is not only admirable, but also of absolute necessitie. And if such a cause may be admitted, as we call causa sine qua non, then this may be so accepted; for without this mutuall commerce of fluent and innate heate, all bodily acti­ons are stayed and quiet. These being then the prime existence and subsi­stence of humane nature, and power­full agents both in conformation and nutrition, their Spheare of motion may be more or lesse adaptated by ex­ternall meanes, either homogeneall, or heterogeneall. For tempers then in [Page 37]generall, there is no such aliment, no such medicament as Wine. For the smallest wine, is a truer pabulum to the fluent spirit then egges, or milke sucked from any creature, they all laying some burthen upon Nature to concoct, and in concoction there must be some expence both of fluent and radicall heate, and by so much is mans life shortened. But Wine is so pure in its owne nature, that it recei­veth a sudden mutation, and in this very alteration addeth light and heate to the fore-named principles; and it is as oyle to those naturall lampes, therefore to bee preferred in my opi­nion.

Fernelius seemeth to favour my reason, where hee saith, that diseases that are cold, admit of a safer reme­dy or cure then hot distempers, be­cause contraria contrarijs curantur, and thus regularly applying to the cold affect; wee foment and maintaine na­turall [Page 38]heate. Contrarily in taking a­way praeternaturall heate in the other, naturall heate doth either suffer, or is extinguished: but both in cold and hot affects; Wine rightly applyed, and upon true judication, is the excellent and inoffensive remedie. That it is a remedy, and such a remedy I shall thus indeavour to prove.

If it were by the ancient Phisitians given as a wholsome and safe remedy in Feavers, then is it a remedie in hot diseases, but so it hath beene applyed by the Ancients, as is before shewed. Againe, if it hath beene also by the same authority affirmed and adhibi­ted in cold affects; Then 'tis a proved remedy in both. And if wee take a­long with us the specificall difference of Wine, then we shall soone observe this remedy to bee regular according to the Rule of contrariety. For Wine as it is naturally apperient, it openeth obstruction; and oppilation is the [Page 39]next cause of putrefaction, and putre­faction of Feavers, so that opening being contrary to oppilation; Wine being opening is a true contrary re­medy per se in obstruction, and per accidens in the putrid Feavers.

Now let me descend to particular affects of each kind, hot and cold, and in either of these prove Wine to bee a specificall remedy, agreed upon by counsels aswell as the foresaid Fa­thers, beginning with a Iew that la­boured with melancholy, his temper hot and dry, from a vitious praedomi­nion over the bloud, his body leane, colour black, ill disposed to sleepe, prompt to all actions, prone to anger, of an excellent wit and discourse, but at this time mute, and hath beene so for Six dayes, his temper thus agreed upon with his distemper in a counsell of Doctors, they come now to six upon two wayes of cure, the one be­ing of humectation, the other ope­ning [Page 40]obstruction, and in respect of both, Wine is concluded a proper re­medy.

Another great consultation was had about one of the Chanons of Rome labouring with a Feaver, whe­ther or no Wine might be prescribed. About this point was much contro­versie, and at last concluded and adhi­bited the remedie; For in all this con­sult I read of no other medicament.

In the next place I present a young Gentle-woman epilepticall, or labou­ring with the falling sicknesse, her tem­per hot and moist, and so concluded in counsell; for they found her body fat and fleshie: In this case they determi­ned Wine to be most convenient for the attenuation of humours, and to be administred as a specificall remedy; This also was agreed upon in a bur­ning Feaver for a young Spaniard: in a great distillation pro Episcopo Lu­censi: in various affects and distem­pers: [Page 41] pro Aloysio Fos Careno, in ver­tigine, proceeding from a cold and moist distemper of the braine: pro Ci­ve Lucensi against all affects of the kidnies and bladder, pro Magnifico Contareno, with many others which were easie to produce, were it not prolix.

Enough being spoken to prove Wine in all tempers to bee proper ali­ment, and in all distempers as proper medicament, concluded by Fathers, and Councels in medicine: thus farre have I urged Wine in its owne simple nature, not but that I take notice of medicate Wines, and their excellen­cies in distempers above simple wine; So I passe to every age and sexe, and shew how it is to bee used as aliment, and at what times.

Humane bodies are not only ob­noxious daily to affects of ayre, dyet, exercise, passions of the mind, &c. but also from our implanted and internall [Page 42]heate, which by little and little doth dry up and demolish our originall humidity, which ariseth out of it selfe, and doth so depopulate and waste it, as that it doth bring upon it many mutations, which are conscri­bed with certaine periods and con­versions of ages. For every Animall newly sprung ex semine & sanguine, as it were compounded of its prime humidity, is most humid, in whom all parts aswell bones and cartilages, as flesh, are soft, tender, and fluxible, which by progression in age doth stiffen, dry, wither, and consume. In like manner are the mutations and vi­cissitudes, of temperaments, faculties, humours, distempers and manners. Therefore age is but a course and space, in which the constitution of the body by it selfe is perspicuously altered and changed.

Six notable differences of ages with their temperaments are to bee obser­ved. [Page 43]The first is Child-age, which from the birth is extended to the foureteenth or fifteenth yeare, and this hot and moist, and is more hot then ripe and juvenall age, by reason of fixt, not fluent heate; for by how much neerer it is to its originall, by so much the more doth it participate of innate heate. Contrarily by how much it doth recede from its first Principles, by so much is this innate heate exhausted. And this first age, one of the Ancients divideth into foure orders (viz.) Infancy, Dentity, and another betweene this and ripe age, and then puberity it selfe, which also comes in fitly and opportunely to bee discoursed, because 'tis the se­cond age in the order of Nature. This age of puberity beginneth at the Fifteenth yeare, and is extended to the Eighteenth, and is lesse moist and more hot. The third age is adolescency, beginneth at the Eigh­teenth [Page 44]yeare, and is extended to Twen­ty five, and of a middle temper. The fourth age is juvenile or flourishing yong age, which beginneth at the Five and twentieth yeare, and extends to Thirty five, and in comparison with the next foregoing age, is of a tem­per hot and dry. The fift age is vi­rile or manly, and the constant me­dia, betweene flourishing young age and old age; Yet doth it not so par­ticipate of either, as that it is in­temperate or infected thereby: it be­ginneth at Thirty five, and is exten­ded-to Fourty nine. The sixt and last is Old age, which with the ex­haustion of naturall heate, becom­meth cold and dry in temper, but excrementitiously moist, by reason of languishing heate. This last age also as the first doth admit of divi­sion into these three parts. The first is fresh old age, beginning at Fifty, and extendeth to Sixtie, and [Page 45]all this time may doe the Repub­lique good service, and execute offi­ces as other men. The second age is a media or middle old age, beginning at Sixtie, and extending to Seventie, and in this Classis, by reason of natu­rall imbecillity, they cannot deserve of the Common-wealth. The last is decrepid age, and this concludeth our life, and being in this life, it beginneth at Seventie, and is extended ordinari­ly to Eightie; And further, accor­ding to the purity of naturall Princi­ples. These are the periods and diffe­rences exactly of mans age; The first ingresse hot and moist, the last egresse cold and dry, the middle temperate, sight and touch being sensible wit­nesses of this truth.

Holy Iob testifieth with mee, that man springeth up like a flower, and continueth not long in one state. Thus having circled out mans life à puncto ad punctum, it will appeare [Page 46]very probable, that mans life may by art be preserved free from any disease, arising out of the mixture of naturall principles, from the infant age to de­crepid old age, except the Principles be cast impure, from whence procee­deth weaker tempers, and many dis­tempers which wee call hereditary di­seases. And these also by art, and the artificial use and application of Wine, may be much altered, and life beyond all expectation prolonged. For the nature of Wine is so agreeable, and familiar with the naturall principles, of man, as if by the Phisitian it be di­rectly applyed, it shall so strengthen the weakest temper, as shall make it subsist against a forcible distemper conveyed in materia spermatica.

The best opportunity of performing or acting this duty is ab incunabulis, to take the child from the mothers brest, and from temper to temper to proceed, otherwise the temper uni­versally [Page 47]may be spoyled before, or so injured by unskilfull application of medicaments, as may cause to faile in the understanding. Yet much time may be gained in any such case, and that which is counted the shame of Phisitians, and puts them so often to their wits ends (viz.) a Consumption hereditary or accidentall, and univer­sall of the whole body, is no way to be cured better than by the right use of this plant. All Phisitians in this case have hitherto flone to milke of Asses, and the like; But what is milke, comparatively with this juyce, which indeed is fit for Princes to receive, and Phisitians duly to study upon, that they may learnedly and rightly apply it? For as Kings are the life and soule of the Republique and State, so for this cause, great care and judge­ment ought to be urged for their safe­ty, and the extension of their lives to extreame age healthfully; which in [Page 48]many hath beene shortened by Out­landish devices, and kickchawes. But if the learnedest Phisitians shall throughly contemplate this subject, they shall soone see where the extensi­on of Kings lives is involved; Experto crede Roberto. I speake not phantasti­cally, or from any palate-pleasure. For my owne sickly temper durst not within these few yeares, so much as taste Wine, til time and study enabled my judgement better, and now I take it daily, and (by the concurring bene­diction of the Almighty) and not thinne and extenuate, as formerly I have beene, but sound and strong as any of my yeares that hath had so many violent sicknesses. I could also speake of strange effects I have wrought in others, but lest I should be challenged for ostentation I will forbeare, it being also a thing some­what unjust, to publish persons and their imperfections to the world, [Page 49]which were privately committed to my care. Nor is testimony in this case needfull, since I have proved the probability of effecting these or such like, by reason, and argued the nature and mixture of this subject philoso­phically, and upon this ground I de­fire rather to bee credited, then upon any other. And so I will returne from my digression, and take up my subject againe, and see if I can fit it now to all ages.

The Infant age is the first and most difficult (as some thinke) to reconcile, because Galen saith, vinum Infanti­bus sit nocivum, by reason of their temper, which is hot and moist; And so they understand Galen to speake of the qualitie, but hee was not so weake a Philosopher or Logician, as not to understand that mixt bodies are main­tained, preserved, and nourished by their Simile. Nor did hee ever argue against ijs nutrimur quibus constamus, [Page 50]which is to bee understood of mixt qualities rightly applyed, that such are most apt and disposed in their owne nature to assimilate with their like, as is this mixture in Wine to our materiall Principles of nature; So that Galen cannot bee understood to speake of the quality, but rather the quantitie exceeding just proportion, with the manner of application, as if by the excessive quantity, you will adde so much oyle to the Lampe as shall extinguish it, or at such times when it shall disturbe it, by moving of some other heterogeneall, with time of it selfe, with the helpe or se­cret and insensible motion of Nature will consume. But had the mixture in it selfe beene hurtfull, there would appeare but little reason in Hippocra­tes, which dyeteth children which are hereditarily subject to the stone, ei­ther of the bladder or reines, with white Wine rather then with milke. [Page 51]Now hee was not ignorant of diseases hereditarie, that they are conveyed to the children in the Principles of Na­ture: and that Wine in it selfe was most agreeable to maintaine their constitutions, without any alteration of it to move affectedly; my selfe al­so have advised it, and not only in the same case, but also in Consump­tions, and many other affects with singular successe: And (in truth) if Wine hurt any temper, the discretion of the Agent is to bee questioned, not well observing or knowing the true specificall differences each way.

By these expressions I hope, those that understand beleeve also, that the first is set at libertie to make use of Wine; now I must present a health to the next, which wee called Pubertie, this temper is more hot, and lesse moist then the former. So that by way of contemperation of the heate, and humectation of the moist, the [Page 52]same Wine is still usefull and most proper. But when, and how long, and how much, and how fitted is on­ly knowne to the Phisitian, and hee guided by his judications.

Adolescency, which is the media, or of a middle temper, neither hot nor cold, may not feare either White, Claret, or Rhenish, in their order, ob­serving the seasons; with the inclina­tion of celestiall orbes, and the mea­sure.

Iuventus, being more hot and dry, must also apply himselfe to these fore­named Wines, somewhat more di­lute, which is easily effected by water.

Virile age holds out a cup of more rich Claret from 35 to 49. and goeth out with a draught of the smallest Sacke. Which Senectus makes stron­ger by addition of Aligants, and the richest Sacks and Muscadine, and continueth them unto the last period of life.

Thus have I now applied it gene­rally to every age, and briefly cleered my proposition. As for the Sex, male or female; betweene these I shall make no difference of temper. Nor doe I give eare to some, that make foule stirre de Lana Caprina, or to prove divers temperaments of Sexes, and that the procreation of women is more in the left then in the right side; Ergo, they must bee more cold, and more weake; But whatsoe­ver they fancy this is only to bee ob­served, without any further dispute; That temperaments are not conflate, out of heate more obtuse, or vehe­ment, but depend on the perfusion and consent of the foure Elements. Therefore having distinctly discour­sed of temperaments, I have also in­cluded Sexes; As for the manner of using this subject. Thus it is as fol­loweth.

Hitherto I have taught the nature [Page 54]and use of Wine, both Philosophi­cally, and medically, and how fami­liar a nutriment it is to man, and still say it must bee so, both in respect of its substance and forme, else I under­stand not Aristotle his alimentum si­mile and dissimile; For although all aliment of what substance soever must receive forme of heate before it bee converted into bloud, by which it doth nourish both fluent and fixt heate in us. Yet such nor so apt is any substance for forme to sanguifie or nourish as Wine; and if it be possible, it will augment innate heate and moi­sture; For 'tis oyle not water that aug­ments the flame, a proportion obser­ved, else it puts it out: so that it is the true Nectar, by the use whereof Prin­ciples of life are augmented, naturall humours multiplied, spirits refreshed, strength restored, care expelled, and bodies in youthfulnesse conserved. To conclude, 'tis all in all to a natu­rall [Page 55]body. For although in generall, aliment is said to bee liquid, airie, and solid, yet 'tis humidity that nourish­eth. For medicament also I have proved it proper; The Arabian Phi­sicians are of opinion, that to take this liquor once every moneth, in such a quantitie as shall be approved by the learned Phisicians is wholsome Phi­sicke, it doth much recreate the Ani­mal faculties, reconcile sleep, provoke urine, and sweat, dissolve superfluities, and they affirme it to cure the Quar­tane with other diseases, circumstan­ces conducing to the profitable use of it after this manner, which circum­stances I obscure, because I am desi­rous to entertaine time with sub­stance, only Custome is to be mentio­ned as somewhat substantiall, for it over-ruleth the rest; and the time ge­nerally most fit to receive Wine is with meate, and then such Wine as best fitteth the temper of the Indivi­duall; [Page 56]But those that meane to use this subject rightly must not be with­out their Phisitian, or out of their view, for let their temper or distem­per bee what it will, so it be not some fatall stroke, or wound; by the wis­dome of the Phisitian and his skill, they may sinsibly perceive the pro­longation of their life, and by this meanes, which is so pleasant to uni­versall Nature. The Chymist his best Rhetorick is exercised about the pleasantnesse of his extract, smalnesse of quantitie. But here I present a taste for pleasure, beyond all mine­ralls forsafetie, 'tis incomparable ei­ther with them or Vegetals. Excesse in this may be more easily repaired; nor is the offence in nature of so great moment. Now because there will be some difficultie in getting true natu­rall Wine without sophistication, therefore I should thinke it fit (were it so pleasing to Authority whereun­to [Page 57]I humbly submit) that as it hath beene heretofore with us, and is still in other Countryes, Apothecaries might have libertie to sell it, and so by the direction of the Phisitian, to make many medicate Wines, fitted and in readinesse upon all occasions. But that I may draw to a conclusion, I will briefly lay downe (or rather take up) two maine objections, one moved by Galen, the other from the sacred Scripture, apprehended erro­niously: both indeed at the first view or blast will seeme to shake both my foundation and edifice also.

Galen after all his ratiocination, is raised out of his Urne, and presents to me in his Commentary upon the A­phorismes these words; Wine debili­tateth as Venus: and Frambesarius makes bold with his doctrine, and de­livereth it for a truth, and in these words, Vinum Venus (que) nocent eodem modo. The objection I confesse is in­star [Page 58]omnium, and very materiall, whe­ther hee be taken to speake of the use or excesse of Wine. In the first sence it doth oppose all that I have former­ly taught and proved, in the last a fit opposition to Avicenna, Rhasis, and Averrohes, they advising wine once a moneth, us (que) ad obrietatem. Now if Galen bee not understood to speake of excesse, then (as I have said be­fore) neither Wine nor Venery, can hurt, debilitate, and weaken the bo­dy, for both rightly used are profita­ble, the one to preserve the individual, the other to propagate the species, and venus as well as vinum, both exhila­rate the minde, cheare the spirits, re­frigerate the body, and cause sleepe. So that at the first view, Galen doth seeme to speake of excesse only, or principally. But that I may reconcile him with the Arabian Phisitians my part is now to explicate, and render him in his owne proper sence and [Page 59]meaning. This exception is not so much, or principally against the quantity, as the qualitie and misap­plication, both in respect of time and temper. As when the quality of wine exceedeth in strength the temper of the body, to which it is given, and at a time unseasonable, as upon a fasting stomacke, and then to exercise the act of Venery, intemperatly upon it: and in this sence is Galen to bee conceived chiefly. But I apprehend Plato and Ambrosius in another sence, meerely distasting the nimium ebriety, and in­toxication in a voluptuous way: and (to speake truth) after such manner abused, 'tis poyson both to mind and body, inflameth the bloud, debilita­teth the nerves, vexeth the head, and to bee short is worse then any poyson. For this cause Moses not only calleth it Venenum, but the poyson of Dra­gons which admitteth of no cure. Therefore Wine in this manner taken, [Page 60]and according to this sence is more detestable, for the strongest poyson of Animalls or minerals can but vulne­rate the flesh, but wine is powerfull to wound the soule; Yet such is my candid censure of those Arabian Princes in Medicine, that they never used it after this manner themselves, or advised it in a voluptuous way to others (I meane to ebriety) but as a medicament rightly and properly ju­dicated; Thus they made use of wine rather then any other medicament, because of its familiarity with the Principles of humane Nature. Well knowing that ebriety, (as it is simply into xication) may be effected by other medicaments aswell as wine, and if not wine, then wee are inforced to use the other for sopori­ficks, and the like. So that by this time I hope the doubt is cleere, the ancient Phisitians reconciled, and my selfe moving towards the next obje­ction [Page 61]grounded upon Scripture.

There are a sect in the world, and in this Region, that stiffely defend the fatality of mans life; and that no man can bee preserved, prolonged, or restored. That diseases of every kind are, or else to bee inflicted, by an in­expugnable necessity determined of God, and immutably fixed; And these Ignaroes have base and meane thoughts of those which defend the contrary, supposing it to bee a super­fluous curiosity to avoid contagion, to seeke remedies for diseases, or to arme themselves against their ene­mies, because God foreseeth death of this kind or the like; And the Al­mighty foreseeing death of this na­ture, and at this time, and to this or that individuall; Ergo, it is not to bee avoided, though the Lord shall say every mans perdition is of himselfe. Dangerous and impious must this opinion needs bee, for if it be granted, [Page 62]what needs the Church or any private person, put up any prayer to the Al­mighty, for the restauration of life and health, and preservation out of danger? and to what end or purpose was the gift of healing dispenced to the Phisician, if death and dissoluti­on of every kind bee predestinated, so as by no meanes it can bee shunned or prevented? Nay, to what end should wee pray for our daily bread or health, &c? That we may therfore expurge this pernicious and intole­rable mistake concerning the divine providence of God, some things about his celestiall administration of universalls are more highly to bee ta­ken into consideration, and repeated: by which the dignity and eximious utilitie of medicine may bee fully shewed. That therfore the vicissitudes of humane actions and things hap­pen not by chance or fortune, but by the ordination of the Almighty, [Page 63]ought to bee embraced by all Chri­stian pious people, and that God is the omnipotent and eternall builder of the Universe, and framed it of nothing, as is proved by divine testi­monie. This building being thus po­werfully framed, is also by the same efficacie conserved, who hath also constituted to every particular crea­ted thing by its selfe, a beginning and an end of subsisting and moving, and doth take notice not only of princi­pall, but also of subsequent causes of things, as if the Lord 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 passe mediatly, and by deputed causes, which the vulgar call second causes; which the divine Majestie doth use as the instruments of his will, while hee doth so manage all things which he hath created, as also him­selfe [Page 64]may suffer them to exercise their proper motions; for the will of man by divine ordination is the beginning of humane actions, freely choosing what seemeth best to its selfe, especi­ally in externalls. And according to Aristotle, the nature of motion is the cause of this or that thing in which it is primarily & per se. As for exam­ple, in the Sunne, perpetuall rotation, in weights of their inclination to Center. Yea, the causes so answer the effects, as if the effects bee ne­cessarie, the causes are also necessary, and of contingents, the causes are also contingents; nor doth the pre­sence of God, which is certaine and cannot bee deceived take away the contingency of naturall events. But the future effect is disposed, as it were by a divine providence, neces­sarily or contingently. Nor is it so that the Creatour is bound to the necessitie, but moderateth all things [Page 65]freely according to his free-will and pleasure. As did plainely ap­peare, when hee caused the Sunne to stand still a whole day. And when hee caused the Sea to divide it selfe and stand like firme walls about the Israelites; As also in the case of Daniel. The three chil­dren in the fiery furnace. And Duffus Milcolumbus King of Scots, who being cruelly murthered, Anno Dom. 961. neither Sunne or Moone was seene for the space of sixe moneths after. And although hee can thus dispose of causes, and life and death absolutely at his own pleasure, yet it behoveth us right­ly to take that constitution of tearme of life not absolutely for a fatall determination; but for a di­vine ordination of servient causes, by their naturall power of sustai­ning or corrupting life. For since [Page 66]life (as the Philosopher speaketh) is nothing but a duration of heate conjunct with moisture, and dura­tion of vitall heate, and extinction of the same, are naturall effects, depending in like manner upon na­turall causes; which without doubt for the various internall dispositi­on of naturall heate and moisture, as also externall causes, not only the quality, but also the quantity of life it selfe may bee varied. For it doth attaine the internall condi­tion of lively Principles, so long as the heate and moisture are so uni­ted in Animals, as one is not de­stroyed by the other, and so long they live, but either of these sepa­rated each from other perish. And in whomsoever innate is more vegetious and strong, and radicall moisture more pure in substance, copious in quantitie, and also tem­perate, [Page 67]in them life is more long. Thence it commeth to passe, that our ancient Fathers by reason of puritie in the internall causes of life, have exceeded the age of nine hundred yeares; Succeeding ages departing from that puritie of Principles, by little and little are come downe to shorter ages; And in these our ages, the Countesse of Desmond, and Thomas Parre, are extraordinary examples. For or­dinary old age is Threescore and tenne, if more it must bee by the extraordinary power and purity of the radicall Principles; For radi­call heate is the principall Agent of generation, in the liquid sub­stance of seed and bloud in the first conception, soone after renders it more dry, and exhibits the rudi­ments of every member, and by drying still more, doth publish the [Page 68]exact species; Then it doth aug­ment after it is come into the world, and bringeth it to perfection. Hence by the continuate efficiency of the sameheate, all the parts be­ing exiccated above measure are lesse able to administrate their offi­ces, whence followeth a necessitie of decay, and extinction at last of naturall heate, and this is a naturall death, according to Galen. Which by decrepid old age, by siccity and defect of nourishment, with­out sense of paine according to nature is extinct. And is unna­turall and violent, when by any other internall or externall cause or injurie, it is put out before decrepid age; For so with care and skill it may bee prolonged. For as I have plainly argued, and yet not swarving from true naturall Philosophy, by this right it doth [Page 69]appeare possible, to maintaine the Unitie of heate and moisture till they spend themselves in their owne naturall motion, and is to cut off their being by unskilfull courses either in dyet or medicine.

And if a Simile will bee accep­table, I suppose Hippocrates to bee very happy in his, when hee com­pareth the life of man to a candle in a Lanthorne, or set up in some other place, where neither wind or raine, or other tempest can seize upon it; In such a place the candle will bee longer burning out, then when it is exposed to common in­juries of winde and weather, by which it is either suddenly blowne out, before the oyle or tallow bee spent, or else blazeth out in a shor­ter time. And these injuries are to the bodyes of men plagues, wounds, and all manner of diseases, [Page 70]compelling nature violently, to yeeld its naturall being; which otherwise might and would be fur­ther extended.

I confesse according to the truth of that, Contra vim mortis, non est medicamen in hortis; That naturall death cannot bee avoyded, because the heart cannot bee made moister, when as by age it is exiccated; Yet I doe not thinke it wise or re­ligious, in a negligent way to be­tray our lives to death before the time, as some doe in a phantasticall way, others in a desperate, but all like fooles goe to the slaughter a­like, when as they runne upon such dangers, inconsulto medico vel amico.

By this time I hope the fatality of mans life will not bee questioned much, nor the possibility of exten­ding it to extreame old age; and by [Page 71]no meanes so familiar and safe as Wine. Now if I should proceed further to every circumstance con­ducible to the practicall part, it would bee a worke of long time, which I cannot well spare, and of exact judgement, wherein I could bee content to receive directions from others more able and learned then my selfe.

That which I have done is ratio­nally to satisfie the world in the thing it selfe, which hath beene in allages questioned, both in respect of mans life, that it is not to be ex­tended; As also in respect of Wines, that they are not so proper to ex­tend it. Now if you looke backe upon the Principles of mans life, and the Principles of wine, none will, I hope, condemne my Philoso­phy, though some may differ in opinion, and many such there will [Page 72]be, which in such infinitie aswell of judgements as of faces, cannot bee helped nor avoyded. Therefore it is not in me to satisfie every fancy, nor doe I desire to bee understood of the Vulgar; But rather that wisdome should bee justified of her Children, and to such are these my indeavours offered a sacrifice, after the manner of those devout Chil­dren in Plutarch, which by reason of sudden inundation of waters were disappointed of their yearely oblation, which they used to offer up to Iupiter, yet rather then they would bee wanting therein, they religiously concluded in stead of a Ram to offer a Limon, which Iu­piter accepted in that case of ne­cessitie.

So my selfe having lately waded thorow Fountaines, Moores, stan­ding Pooles, Rivers, Wells, and the [Page 73]Sea, it is impossible my braine should bee free of Inundation, and consequently my Wine pure with­out mixture of water and much weaknesse; Yet if my devotion may bee well pleasing to Iupiter, let it be blessed to the world. And where­as I have (like Hercules his dogge) but only besmeared my lippes, with this Crimson juyce, other Hercu­lian braines may vent it in a plen­tifull manner, by which every sense shall bee refreshed, every ca­pacity filled, and every understanding tru­ly delighted.