ΠΕΡΙ ΨΥΧΡΟΠΟΣΙΑΣ, OF …

ΠΕΡΙ ΨΥΧΡΟΠΟΣΙΑΣ, OF DRINKING WATER, Against our Novelists, that prescribed it in England:

BY RICHARD SHORT of Bury, Doctor of Physick.

WHEREƲNTO IS ADDED, ΠΕΡΙ ΘΕΡΜΟΠΟΣΙΑΣ OF WARM DRINK, And is an answer to a Treatise of Warm Drink, printed at CAMBRIDGE.

Galen 2. de temp. c. 7.

[...].

Many that seem excellent Physitians, are deceived.

LONDON, Printed for JOHN CROOK, at the Signe of the Ship, in St. Pauls Church yard. 1656.

THE PREFACE, To the READER.

GENTLE READER,

I Will not trouble you with a long discourse, about the pedigree of Phy­sick fetcht from Ae­sculapius and Apollo, as the Graecians did, or from Mer­cury, Isis, Osyris, as the Aegyptians. But I will tell you in brief, that the method of curing was written in the Columnes of Aesculapius his Temple; and that in Aegypt the wife sayings, and rules of Physi­tians were written in the same, or such Columnes [ [...].] But af­terward Physick lay in darkness [Page]five hundred years, until Hippocra­tes restored it unto its former lu­ster, who in writing was the first Founder of it. With whose writ­ings no Philosopher ever found fault, as Galen affirmes. And his writings stand as firme at this day, as if it were written in Co­lumnes of brass, few innovations were ever taken notice of. Galen in his comments makes Hippocrates our Great Master, and applaudes him (as I may say) to the Stars. But now we find many to forsake their own and old Master. We see too many new opinions in this later age are crept into the world, but by what right or warrant I will not determine at present. Tis more then enough that we see so many kickshaws in all sciences, as new forged conclusions in Phi­losophy, and new Paradoxes in Physick, piping out of the Novel­lists Braines.

As new hatcht Chickens from grand Caire,
Or some strange new castles in the Aire.

The whole world runs a madding in novelties, and our English men will not be left behind, such is the changeable condition of our nati­on, we cannot be constant, or con­tinue long in our opinions. And although we be divided from the whole world, toto divisi ab orbe Britanni, yet we agree and joyn with it in novelties. Gregorie Oxo­niensis, the late librarie keeper in Oxford, saith the Astrologers, put our nation under the domination of Mercury, and quotes Roger Bacon for it. [Inde intricatioribus & pro­fundis maxime momentis laborat pro­pter impeditos motus.] From hence tis much perplext, by reason of the uncertaine motion, in intricate, and deep matters. Eswide quotes [Page]an old Astrologer, that affirmes, [Angli sunt vagi & instabiles, nunc ad summum, nunc ad imum delati.] English men are inconstant, and uncertaine, now they are elevated to the height, now again are car­ried to the bottom. Thus our Phy­sitians, that had wont to be carried to the top of Parnassus, with admi­rable Galenical methode, now they are carried to the bottom of empe­rical new experiments. Nothing passeth for currant now, but new devises. And if they cannot frame themselves to introduce a new opi­nion, they will create a new para­dox of an old one, and furbush it over with a new aereall smooth Language: Thus [error foecundus est, et quaelibet aetas de veteribus qua­si novos gignit, atque producit.] Er­rour is fruitful. Every age, of old errours begets, and produceth new, which doth not only the Authors [Page]mischief, but others. Seneca [ver­sat nos, et praecipitat traditus per manus error, nemo sibi tantum errat, sed aliis erroris causa, et Author est.] A traditional errour winds us every way, and casts us headlong down, we perish by others examples, no man erres alone, but is the cause and Author of others errours. This our age thinks nothing super­eminent, unless it hath fancy the Father, noveltie the Mother, and folly the Nurse. To finde out some new devise, or to bring into the world a new mode. [ [...]] is more then to win Troy, or to discover some unknown part of America. Here I would not have any mistake me. I commend any ingenious man, that can find out new medi­caments, or conclusions in any part of Physick. But I would not have them put out their Fore-fa­thers [Page]light, or eyes, that they may see the better, or that they may be esteemed [coelo delapsi] and [ [...]] and their Fore-fathers [ [...].] My intention is against such, as bring innovations against Hippo­erates and Galen, which is not only a great temerity, and undiscretness; But layes a blasphemous imputa­tion upon all antiquitie, tis impu­dency for boyes to bring in inno­vations against men, or children against parents. And Physitians were called [ [...]] boyes, not, because they came from the same linage, as some ignorantly in­terpret, but because they were po­steriores, so the Aegyptians called the Graecians boyes as Plato relates in his Timaeo, [ [...]] Posteriour ages were but children, and boyes in respect of their predecessours, such was their reverence to antiquitie. But [Page]let this later age flatter themselves, and admire their new born fancies, hammerd at the anvil of their own working braines, yet tis not possi­ble to obscure, or obliterate the old dogmatical foundations (which so many ages past have crowned with eternity) from the glory of their heredity. Shall we dream to see more then our Fore-fathers did? have we any new orientall light breaking through the Chaos, or darkness of their ignorance? No no! these are but pleasing dreams of their own idle Romansies. And if later ages have found any thing new, that Hippocrates and Galen were ignorant of; They knew more that we are ignorant of: what Novelist can tell me what was [...] Hippocratis, or melca Galeni. Tis not necessary, not to the pur­pose, that we should know all things past, and to come. [Car­do [Page]rei] the maine point is, that Ga­len left us an absolute and perfect Method, in all parts of Physick, and hath left nothing for posteri­our ages to write, unless they will illustrate the Sun, or discourse of trifles, or [ [...]] that is, do that worse, which was admirably performed before. Now we find out such toyes which for­mer ages have, and posteriour shal esteem vaine bubbles, and vapours, sprung from ambition, and igno­rance, as having a more sublime estimation of our own fancies, then of antique, and solid literature. Thus our Novelists make them­selves the great Donn's of Physick, at whose tribunal we must expect the sentence of life, or death, as from the Laws of Medes, and Per­sians that cannot be revoked. These are the ridiculous trepidations of this age. And I for my part, cannot [Page]obtaine of my rational part, to sub­scribe these new fancies, no not so much as incline to mine own opini­on, but shal ever refer my self to the judgment of antiquity, & there rest as content, as [Tityrus sub tegmine fagi.] I mean in Hippocrates and Galen, whom the ignorant con­temne, because (I think) they have Majesty in them, or because they understand them not, few will be troubled with their heathen Greek Language, obscure Phrases, intri­cate sentences, and scrupulous Me­thod as they suppose. Yet all Phy­sitians will pretend to draw from these Fountaines. All Rivers come from the Ocean, and to the Ocean return again. All Physick is from Galen and Hippocrates, and to them owe tribute as to the Foun­ders, [ [...]] as Bassus the Epigrammatist. I confess reason teacheth me to make use of [Page]antiquity, as from whence is all Canonical literature, and so much the more, because tis adverse to novelty. I know all literature [tota [...]] is immured in the Ancients. The later Graecians, A­rabians, Latines, are but so many rivelets from these Oceans. And that which the Novelists object, is frivolous, and absurd, that a dwarfe standing upon a Gyants shoulder, sees more then the Gyant, but stay a little, tis easier for a dwarfe to get upon a Gyants shoul­ders, then for a pygmie, or an igno­rant Novellist, to understand Hip­pocrates and Galen, then how can they stand upon their shoulders? The comparison cannot hold, dwarfes can scarsly come so neer, as to salute these Gyants Pettitoes. Therefore how shall they rely up­on their foundations. And if they do, they cannot see half so well as [Page]they. He that can go cheeke by jowle with these Gyants in paral­lele is a brave fellow, and he may as well span the circumference of the Heavens, as go beyond them, or see more then they, twenty years is nothing to read, and un­derstand them, and hardly suffi­cient to learn the Language, with­out which they can not obtaine this difficult faculty. Crato, called Caesars Physitian, although he was a very good Graecian [cum essem (in­quit) juvenis, satis mihi erat si in quadam aviditateres prompte possem cognoscere, ideoque versiones ama­bam, nec putabam me plus visurum in Graecis quam vidissent doctiss. in­terpretes. Nunc saepe haereo in voca­bulis, saepe deploro quod in Gr. minus studiose versatus sum.] See how he deplores his unhappiness, that he was no better instructed in the Greek tongue.

There is another objection as idle as the former, they say Hippo­crates and Galen are no competent judges. It may be they expect new lights come from Sir Thomas Moores [ [...]] Or from the Man in the Moon, or what? have we new Ranters, and Quakers in Physick too? for these are the newest lights I know of, new natural reasons are as old as the world. Philosophie and Physick is as old as nature her self, but first written by Hippocra­tes, nothing is new under the Sun, saith the wise man. There are no general notions, canons, axioms new coyned. Yet every Farrier, or any Mechanick may perchance find out some petty particular ex­periment. Others object that there be new diseases unknown to Hippo­crates and Galen, as the scurvy and the French disease. But I ut­terly deny it, and so doth Julius Pa­cius, [Page]and Langius and others of the Learned. Again they object an ague [ex spermate] which is not in Galen. Secondly, that there be many symptomes which are not found in him. These are tidicu­lous imaginations of novelty. To the first I answear with Galens words. [ [...]] and that some which conteine them selves, have their head heavy, forsake their meat and have agues. To the se­cond I answere, that Galen would not have you deceived [ [...]] and all the interpreters con­firme, that Galen did not omit any symptome. Nay, I will be a little bolder, peradventure the opinion of the circulation of the blood so highly cried up, is not new, though it be made more manifest by Do­ctor [Page]Harvie. For Plato in his Timaeo seems to make mention of the cir­cular motion of the blood. [ [...]] Where we see that the blood is carried circularly in these words [ [...].] And thus much for novelties.

Now (Reader) I will give an account of my intention in this Book, and the subject of it, why I cite the Greek text, of my Method, and translating the Greek and Latine.

I write against the Novelists, by which I understand those that de­ny, or decline the ancient authori­ties, and have new opinions con­trary to them, without solid rea­sons.

The subject of this Book is wa­ter, which is the best of things ac­cording to Pindar, [ [...]] [Page]And Plato quotes Pindar for it.

Hence cometh (when the Deity please)
Fountaines, Rivers, and sourg­ing sease.
[ [...].]

But in this large extent I do not treat, my business is Physical. [ [...]] or [ [...]] that is of drinking cold water, which I think is hurtful in our Countrey of England. And al­though many have indangered themselves, many have lost their lives by drinking of water, yet because they find no present hurt, they will venter what ever come on't, though it be for nothing else but to follow the new mode of drinking it. But I shall prove it hurtful by divers reasons, and au­thorities [Page]fetcht from Hippocrates and Galen, and the best Physitians. And if our Novelists give not o­ther materials of Physick more ju­diciously, they must kill more, and play with as ill luck as Th [...]mison did, and kill a multitude.

[Quot Themison aegros Au­tumno occiderit uno.]

Some will object, that I inter­lace my Book with Greek texts more for oftentation then for any necessity: I answer; I regard not what folly may invent. The quo­tations are very necessary; for transiations do not only vary from the Greek Copies, but many times are false. Therefore tis necessary to produce the original, word for word, especially against Novelists, and such this curious age expect, which shew not only the verity, but [majorem [...]] more effi­cacy, more antiquity, more Ma­jesty, [Page]and shews the dignity of the Author. A testimony is not only measured by its own validity, but by the Authors worth. Thus the famous Oratour Cicero did mix Greek with Latin, lib. 1. de officiis. [Ipse de meam utibitatem semper cum Graecis Latina conjunxi, neque id in Philosophia solum, sed etiam in di­cendi exercitatione.] For mine own profit, I alwayes joyned together the Greek with the Latine, not only in Philosophy; but also in the ex­ercise of speaking. Thus I imitate the great Criticks, Scaliger, Casau­bon, Schottus Mercurialis, Julius Alexandrinus, Langius, and the Learned Duretus. That I may say nothing of our own Country men, who dayly quote Greek in their wri­tings. Lastly, although I cite the Greek, original Language, yet, if any man read but the English alone by it self, he shall find the sense of [Page]the Greek, and so of the Latine in most places.

Now for the Method, I know it may be amended, yet I fear not the juditious Critical censure, & as for Petty-Johns, or dwarfe Criticks, I regard not. I know some Cri­ticks long ago, have been so bold as to find fault with the frame, and order of the great Fabrick of the world, and called it blasphemous­ly [ [...], and [...]] a confusion, or confused mixture: what mercy then shall I expect to find at their unmerciful censures. Let them slight my Method to atomes, or annihilate it. I shall esteem as little of their censures.

And for my translation of the Greek, or Latine, although there may be faults, yet not considera­ble. I confess, I turn most texts not [ [...]] word for word, but Pur­posely, keep the plaine sense, and [Page]mind of the Author. And so Pla­to understood Homer (not as poor verbal Criticks do in these dayes) [non [...], sed [...]] not according to the words, but ac­cording to the mind of the Author. And if any mislike the translation, let them translate it better, if they can, so long as men be of several tempers, and fancies, and words have divers interpretations, tis im­possible to please all men in trans­lations. Lastly, tis a hard matter, so long as we be men, not to erre in many things, some we are alto­gether ignorant of, some we judge sinisterly, some we write negligent­ly. As Galen saith, whose words, (to close all) are these, ( [...]] Therefore (cur­teous Reader) humane errors judge charitably.

THE DEDICATION TO THE Right worthy, and his much honoured Friends, MAURICE BARROW, AND JAMES COLTHORPE, Esquires.

GEntlemen, the noble expres­sions of courtesie, which I have received from your hands, beyond all merit, and expectation of mine, have inga­ged me to be so bold as to prefix your names, in the frontispice of this little Book. And although truth need no Patron, and falsitie deserves none, for an Army cannot defend falsity, when truth of it self is murus aheneus, a brasen Wall. Yet I humbly crave, that you will be pleased to give it pro­tection. Gentlemen, I assure you upon my credit, that I maintain ne treason against Philosophy, or any heretical opinion against Physick, but the an­cient [Page]verity which Hippocrates, and Galen have delivered unto us. Therefore in this your protection you may deserve the henour of patronizing those antique worthies whom the universal world, for many centuries of years have had in sublime estimation: And if you expect any of Demosthenes his Rhetorique, or Ciceronian Eloquence, I crave par­don, and make this apologie for my self, That truth may be apparelled in plaine garments, and need not curio­sity. Philosophy, and Physick are as ci­vil matrons, which neglict rich attire, and splendid ornaments. Sophistry is many times in rich vestments. It hath bin observed many years ago, that the greatest Heretiques were the Eloquen­test men. And garments that are perfumed with must, civet, and am­ber, many times hreed a suspicion. Non bene olet, qui bene semper olet. And as Scaliger saith, non [Page]in foro versamur, aut Romano co­mitio, sed in communi Theatro sapientum, sub oculis veritatis cu­jus supellectilem, atque apparatum non tam nitidum quam opulentum esse decet. [...]. Learning hath a plaine coat without welt or guard as they say. Accept therefore I pray you, these plaine lines drest in a hom­spun English sute. And if this Tractate cannot deserve your worthy acceptance. Yet may it be as a mo­nument, and Testimony of my affecti­on. Thus wishing you both, not only a perpetual health (that you need no Physitian) but also eternal happiness. I subscribe.

Your humble Servant, R. SHORTE.

Doctor VENNERS OPINION OF DRINKING of WATER.

REader, since I wrote this following Treatise, I found my opinion secon­ded, and confirmed by Thomas Venner, Doctor of Physick, in his Book intitled, Viarecta, ad vitam longam, which I will here transcribe, to give you, my Reader, more satisfaction then my self.

His question is, whether it be not wholsome for Northern peo­ple, that inhabite cold Countries to drink water at their meales, in­stead of beer.

His answere is: That although water be the most ancient drink, and to those that inhabite hot Countries, profitable and fami­liar, [Page]by reason of the parching heat of the ambient aire, which doth exceedingly heat and inflame, and dry the body. Yet to such as in­habite cold Countries, and espe­cially not accustomed thereunto, nor the constitution intensively hot requiring, and forcing the same, it is by the contrary in no wise a­greeable, for it very greatly dejects the appetite, destroys the natural heat, and overthrows the strength of the stomack, and consequently confounding the concoction, is the cause of Crudities, fluctuations, and windiness in the body.

This is the Doctors opinion, and is the same with others in cold Countries, where they drink stron­gest wines, and beers, by the ad­vise of their Physitians, & this is not without Hippocratical authority, whose counsel is, to drink [...] in winter, and there is the [Page]same proportion with winter, and cold Countries. And to conclude, this Doctors opinions are almost the words of Galen 1. ad Glauconem. [...]. And thus much for Doctor Venners his opinion.

Authors cited in this BOOK.

A.
  • ADrianus Ju­nius.
  • Aetius.
  • Alexander Tral­lian.
  • Alexander A­phrodis.
  • Alexander Mas­saria.
  • Andernacus.
  • Antonius Fuma­nellus.
  • Apollonius.
  • Apulcjus.
  • Argenterius.
  • Aristoteles.
  • Arnoldus de Vil­la.
  • Arethas Episco­pus.
  • [Page]Athenaeus.
  • Avicenna.
B.
  • Beroaldus.
  • Bodin.
D.
  • Dioscorides.
  • Dodonaeus.
E.
  • Erasistratus.
  • Eswide.
  • Etymologicum Magnum.
F.
  • Fonseca.
  • Fuchsius.
G.
  • Galen.
  • Garzias a Horto.
  • Gentilis.
  • Glossarium.
  • Gr. Oxoniensis.
  • Graeca Epigram.
  • Guastivinius.
H.
  • Herodotus.
  • Hen. Stephanus.
  • Hieronymus Mer-curialis.
  • Hippocrates.
  • Hollerius.
  • Homerus.
  • Horatius.
  • Horatius Auge­nius.
  • Hugo Senensis.
I.
  • Isidorus.
  • Joubert.
  • Joannis Colle.
  • Juvenal.
  • Julius Pollux.
  • Julius Alexan­drinus.
  • Julius Pacius.
L.
  • Lambinus.
  • Latinus Tancre­dus.
  • Langius.
  • Lobel.
M.
  • Macrobius.
  • Manardus.
  • Mathiolus.
  • Mercatus.
N.
  • Nonnus.
  • Nunnius.
O.
  • Oppianus.
  • Oribasius.
  • Ovidius.
P.
  • Paparella.
  • Paulus Aegineta.
  • Paulus Iuriscon­sult.
  • Petrus Abanus.
  • Petrus Monavius.
  • Petrus Bellonius.
  • Persiu [...].
  • Pindar.
  • Plautus.
  • Plinius.
  • Plutarch.
Q.
  • Quintus Serenus.
R.
  • Riverius.
  • Rhasis.
  • Roger Bacon.
  • Rondelet.
S.
  • Sanctorius.
  • Scaliger.
  • Scholiast. Ari­stophanis.
  • Seneca.
  • Simon Simo­nius.
  • Simonides.
  • Stephanus de Ur­bibus.
  • Strabo.
V.
  • Vallesius.
  • Valleriola.
  • Varro.
  • Virgilius.
  • Ulpianus Iuris­consultus.

THE CONTENTS OF THE CHAPTERS Following.

  • I. THe four considerations of wa­ter.
  • II. Good nourishment, and good Me­dicines may be imployed sinister­ly, or to a bad use.
  • III. Of indication.
  • IV. The nature of our bodies.
  • V. What is not good in cold Countries, etc.
  • VI. England is a cold Countrey, etc.
  • VII. We may use stupefying things as opium, and poppy as well as wa­ter.
  • VIII. Whether we may not eat acornes as well as drink water.
  • IX. There is no necessity or conveni­ence of drinking of water in cold Countries.
  • [Page]X. Whether we may drink water after dinner.
  • XI. Old age and children may not drink water.
  • XII. Of custom, that it hath a princi­pal power in diet.
  • XIII. This argument is powerful, We have no custom to drinkwater.
  • XIV. That wine is absolutely better then water.
  • XV. That our English beer is better then water.
  • XVI. The vertues of our English beer
  • XVII. Of experience that beer is healthful.
  • XVIII. Of the ill qualities of water.
  • XIX. Two gross errors in our new lights, about the exhibition of water.
  • XX. Whether water be a convenient Medicine in feavers, and whether we may drink it against custom.
  • XXI. Who may change custom, that [Page]sick men may not change, nor ve­letudinary men.
  • XXII. Divers Cautions to be consi­dered for the Drinking of Water.
  • XXIII. A recapitulation of the for­mer Chapter out of Riverius.
  • XXIV. Whether water be good in the palpitation of the heart, gout and dropsy.
  • XXV. Three objections Answered.
  • XXVI. The Epilogue.

Of drinking Water.

CHAP. I. The four considerations of water.

THere be four principall considerations of wa­ter. First, as an Ele­ment, Secondly, as an Aliment, or nourish­ment, Thirdly, as a Vehicle of nourishment. Fourthly, as a medicine, or medicament.

First, as an Element, water is the mother, as heat is the father of all ge­neration. Hence the Ancient Poet Homer.

[ [...].]
Which verse I thus turne.
From water as from an Ocean springs,
The great generation of all things.

Water also is called [ [...]] all-sperme, or all-spawn, as if all sub­lunary [Page 2]things had their original from water. And when the divine Scrip­ture saith, that the Spirit of God mo­ved upon the face of the water; This spirit is fire (as Valesius expounds) or, as others, heat, which is celestiall: Aristotle call its [ [...]] more divine, attributing a divine efficacy to this heat which moves upon the water, and nessles as a Hen upon egg; to produce all living creatures; but this consideration appertains rather to the Philosopher then to the Physiti­an: therefore I passe to the second consideration.

Secondly, Water is considered as an Aliment, or nourishment: and al­though according to Scaliger, and Valesius, water doth not nourish, yet the better part of the learned hold the contrary. And that water nou­risheth, is evident by these following arguments.

First, Water turns to choler according to Hippocrates 3. acut. 40. [ [...]] water is cholerick to cholerick natures; why may it not turne to other humors, as [Page 3]well as to choler? and consequently nourish?

Secondly, Ayre nourisheth the spirits, as Galen intimateth: 12. Meth. cap. 5. [ [...]] And why may not water as well nourish the more humid parts, as the ayer, aeriall parts?

Thirdly, Water nourisheth fish, and why not men?

Fourthly, Costaeus reports of a Maid in Germany that lived some years by only water, by the command of Fer­dinand the Emperour.

Fifthly, The expresse testimony of Plato, who was numbred among Physitians that were [ [...]] that is elegant and were opposed [ [...]] to vulgar Physitians: Plato's words are these [ [...]] that is; drynourishment nourisheth the dry parts of the body, so doth moyst and waterish nourishment, the moyst.

Sixthly, The authority of great Hippocrates the prince of all Physiti­ans: lib, de diata [ [...]] [Page 4]that is, fire moves all things, water nourisheth all things.

Seventhly, Water maketh some men fat. [Ego (inquit Hieronymus Mer­curialis) novi duos magnos principes a­quae frigidae usu ping ue factos:] I knew (saith Hieronymus Mercurialis) two great Princes made fat with drinking of water.

Thirdly, Water is considered as a Vehicle of nourishment, or as I may say, a Waggon to carry nourishment into all parts of the body; and Hippo­crases calls it [ [...]] that is, a Vehicle or Waggon of nourish­ment. Valesius upon these words of Hippo. [potus, aut est tantum potus, ut sola aqua, non nutrit: aut est alimentum in potut] drink as only drink, as water alone doth not nourish, but serveth to temper the inward parts, helps con­coction (for concoction is a boyling or elixation) and distribution. But as I proved before, water doth not only carry down nourishment, as a floud carrieth sticks, stones, rubbish &c. but nourisheth.

The fourth and last consideration [Page 5]is, that water is not only an aliment, or nourishment, but also a medicine, or medicament, and not only [ [...] medicamentum] a bare medicine, but in some cases, the greatest meditine or remedy that can be, and so tis cal­led of Galen. 9. Meth. 5. [ [...].] Certainly in Agues nothing better, for thenatures of agues are hot, and dry, and therefore require cooling, and moystening. This is Galens discourse 9. Meth, 14. In burning feavers which are called [ [...]] nothing is better, or a more present remedy then cold water, as Tangius, and Alexander Massaria confirme. In thirst nothing is comparable to cold water. Thirst is hot, and dry, as all the learned con­fesse: but water is actually, and poten­tially cold, and moyst: ergo, water is the best remedy; for tis a rule eternal­ly true in Physick: contraries are cu­red by contraries. Beside, water is not only profitable in sicknesse, but in health, Gal. 8. Meth. 3. [Ego vero cali­das naturas, [...]] that hot natures that are in health find [Page 6]great profit by drinking of water, so that it be moderately taken. For 2. de temperament: Gal. saith [ [...].] Moderate drinking of water is profitable. Last of all, water is convenient in all ages, [ [...].] In very chil­dren that are hot, and moist, Galen doth not forbid water, [ [...];] Besides many experiencies may be produced of the novelists to prove water to be very healthfull. Therefore we see that water is not only healthful in sicknesse, but conve­nient in health, and in all ages: where­fore the novelists of this age seem with much reason to exhibite water very familiarly in our Country.

CHAP. II. Good nourishment, and good medicines may be imployed sinisterly.

BUt all these Authorittes, Rea­sons, and experiencies will not serve their turnes: there is no vene­mous [Page 7]medicine, but may be so prepa­red that it may be healthfull in the highest degree [ [...]] and there is nothing so good a nourish­ment, or medicament, but may be imployed to a mischeif, if not exhibi­ted with method, which is guided by indications. Medicines well used are [ [...]] the hands of the Gods; but ill used, or misapplied are like swords in mad-mens hands, as Erasi­stratus speaks in Galen: Galen also quotes the same Erasistratus in these words following, [ [...]] 3. Acut. 41. that is the strongest faculties of meats, and drinks taken importunely, bring great hurt, but taken opportunely, bring great profit. All this is confir­med by Hippocrates, in his book of Aliments. Milk (saith he) is a nou­rishment to some, to others not. Wine is a nourishment to some, to others not: [ [...].] What is convenie [...] [Page 8]to one mans nature, is not conveni­ent for another: What is profitable for one Countrey, is not profitable for another. What is idoneus for one age, is not idoneus, and fit for another. What is customarie to one Countrey, is not customary to another. Where­fore tis an happy use [ [...]] makes them good, a sinister use makes them bad, although they be good of themselves, Galen. 11. Meth. 11. saith [ [...]] tis very hard to find a remedy very profitable, and to have no hurt at all. And although water be excellently good it it self [ [...]] as Pin­dar asserts. Yet it may be sinisterly, and ill used. How shall we then know, or distinguish, whether water be con­venient drink in England?

In which ambiguous, and dubious proposall, it shall be in vaine to di­stinguish curiously of the severall sorts, or species of water: for our dis­course is of that which is simple, and without any strange, or aliene quali­ty, (such as the Ancients mingled [Page 9]with Wine, such as they commonly call [ [...]] Sweet water.) And this is the water we doubt of, for which we need Ariadne's clue of thred to get out of our Labyrinth, or some cynosure to guide us, lest we dash against a Rock: and for my part, I know no other way to give us more light, or guid us better, then the consideration of the Indications which are not only the basis, and foundation, but [lapis lydius the touch-stone of all logicall investiga­tion. What sidoneus, or conveni­ent, What not, either in generall to all, or specifically to some, or indivi­dually to this or that mans nature. This is the true Galenicall way, this is [canon Policleti,] the rule of Policle­tus. Therefore tis requisite we should have a touch of Indication to know what it is, and whether water be good to drink in England.

CHAP. III. Of Indication.

ALl naturall light is a spark, or participation of the divine light, without this naturall light we are in darkness, and ignorance: reason is the light of the soule [ [...]] such as is the sight, or light in the eye, such is rea­son in the soule; for reason is an inter­nall light, as the light of the Sun is ex­ternall. All the light that we have is a borrowed light, such almost as the Moon borroweth of the Sunne: Sca­liger in his exercitations saith [A­demptâ potioris authoritatis luce, incorti rerum, non solum dubitare, sed etiam con­tradicere audemus] the better lights being taken away we are uncertaine of things, and not only doubt, but dare contradict them. The same Author in his comment upon Theo­phrast, calls Galen and Aristotle [duo maxima lumina] the two great lights: each of them have their rati­onal [Page 11]demonstrations, as beames, and [...]aies of these great lights. Galen hath his logicall indication, that is, mani­sestation, declaration, or demonstra­tion; for indication [ [...]: 3. prag. 39.] is a rationall consequence, which must have of ne­cessity some precedency. And Gal. 2. Meth. cap. [ [...].] Indication is a light of consequence: few there be that under­stand what is [ [...] [and what is [ [...].] The first is a word of the Law-makers as well as of Phy­sitians. Hence Ʋlpian saith [ [...].] Indication is a word of the law. The second word is used of Rhetoritians, and Physiti­ans, and Law-makers, [ [...]] saith Ʋlpian. Harry Ste­phens in his huge voluminous work, handles those words, (as for the most part all Physicalll words) very poorly: Indication saith Galen is emphasis. And what this emphasis is, Alexan­der Aphrodisaus in his Comment upon Aristotle de sensu & sensibili, tells us [ [...]] [Page 12]Emphasis is the visible species in the pupil of the eye. Plutarch calls the Rain-bow the emphasis of the Sunne, but these manifest appearan­ces, are rather external, then internal, but Galen, his [ [...]] emphasis is al­together internall, for as we see in a mirrour formes, shapes or species, so in the intellect we see clearly results, and deductions out of presedent con­clusions, [ [...]] saith Aphrodisaeus. Indication is a reflection of the light of reason, Crato, Physitian to three Emperours cals emphasin an illustrious declarati­on, or light of the mind; this light is cleer, and manifest reason, or a ratio­nall declaration, or illustration: this indication therefore is the clue of thred, the cynosure, the lydius lapis, the cannon Polycleti. Galen useth no other way then this, for the finding out of a­ny diet, or medicine, so far as is useful. He that finds a medicine by indicati­on, finds it by art, but he that finds it by experiment only, finds it by casua­lity, and chance, and is an Emperick, and no dogmatical Physitian. There­fore [Page 13] Galen 2. Meth. 6. professes himself not to handle of an emperi­all finding out, but of a logicall in­ [...]estigation. His words are these, [ [...] non [...]] and 4. Meth. 3. [ [...]] that is [...]n a word, he treats only of a logicall [...]nvestigation, for seeing there may be error in an experimentall way, [ [...]] saith Hippocrates. Therefore the genuine, and sublime way is by a logicall manifestation, or cleer illustration, which is nothing else but Galens indication. Therefore ac­cording to Galen we will consider these indications.

CHAP. IV. The nature of our Bodles.

FIrst [ [...]] the nature of our bodies is to be considered which is either found, and haile, or sick, or of a neuter condition, or dispo­sition. Our constitutions that are haile, are not so firme, and strong as [Page 14]our forefathers. And in generall [...] men [ [...]] as they are now, as Homer often repeats, are no [...] so strong as in time past. Great Aja [...] threw a stone [ [...]] at Hector which was so great, that men of this Age could hardly move. Which Agathius the greek Epigrammatis [...] expresseth thus, elegantly the stone speaketh, ‘ [...].’

That is,

That now men with all their great endeavours,
Can scarcely move me from the ground with Leavers.

Beside we dare not purge with white Hellebore, elaterium, and pepli­um, as the Ancients did, we dare not bleed their quantity, that is libras 6. which is 72. ounces as Heurnius affirmes. We cannot draw our old English Archers Bows. For who can shoot (as the proverb saith) in Robin Hoods Bow? Few can handle our old English Swords, which are to be seen at this day. Besides that [Page 15]luxury, and distempers have weakned our bodies, Gal, 6. Aphoris. saith [ [...] (male Graeci. codices ha­bent [...]] that luxury, and pleasures are so in­creased to that height in these our dayes, that scarce any thing can be added to them: for mens bodies of old were stronger, but now they be corrupt with excesse, and riotous­nesse, and are grown more dainty, as Andernacus saith [Corpora olim huma­na robustiora erant, hodie luxu corrupta, delicatioraque evaserunt.] Therefore Luduvicus Mercalus, Physitian to Philip the second, and third, Kings of Spaine, (I say) his opinion is discreet, and worth consideration. [Humana vero fragilitas (inquit) eo jam devenit, ut pauci adhucexstent qut aquam innoxiè bibere possunt, ob eum quē a principiis, aut improbo bidendi modo contrahunt languo­rem] that is, the frailty of mans nature is such, or come to that passe, that few there be living that may drink water without hurt, by reason of the weak­nesse, and languishing condition they [Page 16]got from their first principles, or all ill course of drinking, for he that drinks water must have [...], such strength as men had in the infancy of the world. Otherwise cold water [ [...]. 7. Meth.] that it works a secret cold to weak bodies. And we cannot determine in our countrey (because we are not accusto­med) whether our inward parts [ [...]] 9. Meth. 5. [may bear the familiarity of water, for [ [...]] the indication of parts (that I may adde this to the former Indication) requi­res most accustomed things, as Galen 4. Meth. 7. his words are these, [ [...]] but of custome we shall speak afterwards. Hence I conclude that our bodies especially in England, where luxurie, and distempers are not esse, but rather more then in Galens time, are much effeminated, and weakned, and consequently cannot beare water. And if our bodies could [Page 17]endure, and were able enough to drink it, yet our Countrey would not admit it, as is proved in the next Chapter.

CHAP. V. Water is not good in cold Countries.

BY the way I must give my Rea­der notice, that I handle of water as dieteticall, or as it belongs to diet, and afterward shal speak of it pharma­ceutically, that is belonging to phy­sick; therefore to goe forward. There is another Indication taken from the Countrey wherein we live. Hip­pocrates in his Aphorisms. [ [...]] we must consider, and regard our Countrey: for severall Countries require severall diets. A hot region claimes a coole diet. Therefore tis better to drink water in Africa and Lybia, then in Northern Countries. Wherefore Avicenna, the Prince of the Arabian Physitians af­firme [regio frigida tolerat vinum, ca­lida non tolerat,] that a cold region [Page 18]may tolerate Wine, a hot region will not allow of it. But tis Galens letter that kills. 8. Meth. 9. [...]] an intemperate time of the yeer, the inclemency of the ayre, and Countrey doe demon­strate the Contrary diet: Valesius, and Paparella confirme this saying, that the diet of septentrionall, and cold Countries must be like the diet of win­ter. There may be two solid reasons given: The first is because cold and phlegmatique humors are most fre­quently generated in cold and sep­tentrionall Countries: but water in­creaseth such plegmatique humors, as [Galen lib. de humoribus. [somnus, (in­quit) & [...] inducunt pituitam] sleep, and drinking of water, beget phlegme. Therefore we must not drink cold water in cold Countries, for as I said before, the reason, or in­dication demonstrate quite contra­ry, which rely upon this great, and the maynest foundation of our facul­ty, Contraries are cured by contra­ [...]ies. [ [...].] which is the most generall [Page 19]scope of all distempered constituti­ons. The second reason is, because waters are not well concocted in cold Countries; for waters rising towards the North, and averse to the Sunne, are of ill consequence. So Cardan, [Aquae Pluviae, fontanae, & fluminum solae optima in regionibus validis, siccis, & Orientalibus, pessimae in conirarils locis,] that is, waters are best in hot, dry, and orientall Countries: but worst in contrary Countries, and harder to be concocted. Let us therefore con­clude with the ever admirable Gal. 11. Method. ubi [ [...]] non est aqua danda] where the ayr is cold, there water is not to be given. And there is the same reason of the consti [...]ution or slate of the hea­vens, the time of the year, and re­gion, for all these are comprehended under the notion of ayr: which Galen. and Aristotle call, [ [...]] in a hundred places. And if any object, that water in Summer time (al­though I have seen Gentlemen drink cold water in Winter: let them look to it) is better, and may be drank in [Page 20]our cold Countrey. I answer with Plutarch in his naturall questions. Water in Summer is more malici­ous, the heat drawing, or discussing the sweetest, and lightest part of it, for so sound these words. [ [...].] Secondly, If any more curious critick shall ob­ject, that in cold Countries, or Regi­ons, men are hotter and stronger in­wardly; therefore they may concoct water better in cold Countries, and in Winter. For the heat is concentra­ted by an antiperistasis. But if this be true, then the colder the Country, the hotter, and stronger the men for concoction: therefore in the coldest Countreyes we may drink water, and in the hottest we may drink wine. Secondly, if men be hotter and con­coct better in cold Countries, and Winter, how then comes it to passe, that we are subject to Rhewmes, and fluxes; and generally to all phlegma­tique diseases in such Countreyes, and it Winter time? Therefore to give a full answer to this doubt, we [Page 21]must understand, that in these cases, the naturall heat is increased in quan­tity, but diminished in quality, and this is the reason that phlegrne is be­gotten in such Countries, and in win­ter. For the remission of heat is a kind of cooling, which great hunger, and little thirst doe demonstrate. Wherefore Hippocrates in his book of diet, text 2. saith, [ [...].] we eate much in Winter, and drink little, but our drink must be [meracis­simum] strong wine. And Galen gives the reason, because winter is cold, and moyst, [...].] therefore we must heat, and dry the body by reason of the excesse of coldnesse, and moystnesse of the temper of the time, the very heart is colder, the pulse is lesse, slow­er, and seldomer, the braine abounds eatarches, the liver generates phleg­matique bloud, by which discourse we seethat water is not convenient in winter. The samereaso [...] is of cold [Page 22]Countries, in which water is hurtful. Wine not mixt with water, but pure wine, and strong beere, are more be­neficiall to our natures. Therefore by providence nature hath afforded us beer of necessity, as Cardane saith very well. [At verò necessariò qui Bore­am inhabitant zythum ex hordeo, & sili­gine, & tritico faciunt, lib. de. subtilitate.]

CHAP. VI. England is a cold Countrcy, &c.

THat England is situated in the North part of the world: I think no man will deny, for not only Bodin, and Cardan, and other Neotericks affirme it, but the old Geographers. France is cold, as the proverb witnes­seth, [Gallicâ heyme frigidius] in Euphor­mio, colder then the French cold. But England is more septentrionall, or Northern then France. As Stephanus de urbibus [ [...].] Brittaine is an Iland imitating the continent after, or beyond France, so this preposition [ [...]] [Page 23]must be expounded, which I could shew by diverse authorities, but this is to trifle away the time. For Strabe in his Geographie speaks plaine. [ [...]] I think the Britaines to be more septentrionall then the French. Plutarch out of Asclepiades reports the Egyptians grow old at thirty yeares, because they are burnt with the Sunne. But the Brittains live 120. [ [...]] for the coldnesse of the place which con­serves the natural heat. The Aethi­opian bodies are more spungious, and rare, but English men which are [ [...]] under the North, (for so Galen, who hath the same story, ex­pounds it, [ [...]] have bodies more compact, and thick, and there­fore live longer.

Scaliger in his exercitations calls English men gluttons, or great eaters [Anglos voroces] which Epithere proves England to be cold, for cold Countries eat more then other Nati­ons. We may read in the Aphorisms: 1.15. and 17. that in winter we eat [Page 24]most. This much eating, or gluttony cometh from the coldnesse of the Country. Wherefore Argenterius doth not relish in my palate, when he asserts voracity to proceed from a hot distemper of the liver: Qui per ni­ves incedn̄t multn̄ com­medunt. Plut. 6. Sympos. 8. for cold both externall, and internall provoke the appetite.

Plutarch informes us that the ayre at Delphis, a City in Boetia is sharp, and biting, which argue the conco­ction of meat, his words are [ [...].] so doth water inward­ly cause hunger, therefore great Hippocrates, Sexto Epidem, as the ora­cle of Apollo, [ [...].] water is ravenous, and very hungry because it maketh men [ [...]] voratores, (for I think the latine hath his origi­nall from the greek) gredy-g [...]ts, be­cause tis cold, for cold water, and cold meat contract the tunicles of the stomack, and in them the bloud which increase the appetite, as Galen doth signifie 1o. de Symp. caus. in these words, [ [...].] In the same [Page 25]place he shewes that heat asswages, and blunts hunger. Therefore Argen­terius his ratiocination is not well biassed in this matter. Valesius also saith, that water is [ [...]] hungry hungry, because it doth not nourish, and coole the stomack: But I will not [ [...]] cut to the quick othermens errors. At the present tis enough that exter­nall cold causeth much eating, If English eat much, they must drink b [...]r or wine to help co [...] ­ction. there­fore English men have a good sto­mack, therefore the Country is cold. Cardan in his book of subtilities, saith, England hath no Serpents [ob frigus immensum] by reason of the extreme cold. And saith further, that sheep in England doe not drink water. [rore caeli sitim sedant ab omni alio potu arcen­tur quiaib [...]aquae sunt exitiales] flocks of sheep quench their thirst with the dew of Heaven, But sheep drink wa­ter in a hot and dry Summer. because water in England is very evill and dangerous. In other Countries, Shepheards drive their Sheep to the water, for tis their only drink, as Aristotle, Varro, Plutarch, &c. and Virgil to boot.

Ad puteos, aut alta greges ad stagna jubeto.

[Nostra regio (saith Cardan) aquas bonas ob frigiditatem non admittit, neque in Thaseo, neque in Abderi, nec Larissa, quae omnes sunt urbes partim in Thessalia, partimin Thracia, aut Arcadia, bonae erant aquae quoniam loca montosa haec.] Our Countrey affords us no good wa­ter, because of the coldnesse: and a all ther Countries that are mountanous have no good water, because they are cold: so is England cold, both by reason that tis septentrioual, & northern, and by reason of mountaines, as Ludovi­cus Mercatus, saying, [omnes regiones ad septentrionem vergentes, & monto­tosae, sunt frigidae,] as England; there­fore called Albian [ab altis & alb is rupibus quas mare pluit.] from high and white Rocks, which the sea washeth. Now if some upstart Critick object Scaliger in his exercitations that [Angliae coelum is temperatum,] that England's ayre is temperate, [ [...],] I answer, that this opion of Scaliger does not favour the Novelists of this age, for if Eng­land be temperate, then it requires a temperate diet: as Galen lib. de. Meth. [Page 27]and libro de dieta, text 2. [ [...].] that if the Countrey be temperate as the spring, Hippocrates commends a temperate diet, and giveth a sufficient reason following, [ [...].] that it behoveth to keep a tem­perate temper, and to change a dis­temperate temper, but water is not temperate in our Countrey, but tis cold of its own nature, and colder in cold Countries.

Secondly, I answer that England is temperate in respect of Grontland, an Island which comes neerer the pole, and such as inhabite [extremas Oceani glacialis terras,] the furthest parts neer the frozen sea. But tis cold in respect of South Countries.

Now out of this chapter I deduce these following conclusions.

First, if England be cold, tis not good drinking of water in it, because cold distempered Countries require hot drink.

Secondly, The water in England [Page 28]is not wel concocted, and will be hard­ly concocted of us, for tis [ [...]]

Thirdly, If water be [...] hungry which make men [ [...],] which are all one, that is devourers, and eatalls, especially in winter, we may become hungerstar­ved on the contrary good ale, or strong beer is meat drink and cloth, as the old saying, and soon satisfie hun­ger, so doth wine, which is more pro­per in cold Countries then water, and an excellent remedy against hunger, which water increaseth, for so the sonne of Aesculapius, great Hip­pocrates, [ [...] 2. Aph. 21.] tis wine that cures hunger, although it were from a doglike appetite.

Fifthly, if Shepheards will not let their sheep drink in our Countrey, because the water is pernicious. I conclude that Shephards in England are more carefull of their sheep, then the Novelists of their patients in this behalf, for surely they intend to make them [Arcadicum pecus] beasts of Arcadia, whose dulnesse Aescula­pius, and Apollo shall never cure.

CHAP. VII. We may use stupifiing things to eat, as well as drink water.

I See no reason but that we may as well give Narcoticks, that is, stupe­fying things, as ppopy, and opium as wel as water in our Countrey, many Coun­tries drink water without harme. Soe the Mauritanians, and Persians are so accustomed to eat opium, that when they abstaine, they are in fear of their lives. As Garcius ab Horto and Christophorus a Costa testifie. The Turks eat opium dayly. Petrus Bello­nius saw a Janisary eat a dram with­out hurt. Rondeletius a prime Phy­sition saw a Spaniard eat halfe an ounce without any prejudice of his health. Beside, opium in strong and hot bodies cannot hurt unlesse it be immoderately taken, and out of sea­son. The same I say of water: It can­not hurt strong, and hot bodies, in hot Countries where they be ac­customed. Opium in children, and women, in cold Countries where [Page 30]they be not accustomed is dange­rous, soe is water. And if we may not exhibite opium becase tis stupefying, or narcotick, by the same reason, we must not give water, because tis nar­coticall, or stupefying, as appears 5. Aphoris. 25. cold water cures the the Gout, and takes away the paine, because [ [...]] moderate stupidnesse or stupefying dissoves paine. [...] is benumming, [...] is to be­num. Galen upon this A­phorisme noteth, that cold water benums and stupefies the parts. So Christophorus a Vega, soe Fonseca [A­qua frigida stuporem iuducit] cold wa­ter brings stupidnesse, and generally all cold medicines be [...]m, and stu­pefie the senses. Galen 3. de tempera­ment. c. 4. [ [...] (sunt) [...]] cold things coole, and stupefie. And water is cold, as well as poppy, Galen 3. de temp. 3. speaking of those things which are cold, as juice of poppy [ [...]] the nature of pop­py is cold, as also is water.

But our Novelists object that opi­um is an narcoticall, and narcoticks [Page 31]be hot: If this proposition be true, then it may be given in cold Coun­tries better then water. And if there be any accurate Criticks that can make it out, that opium, and narco­ticks be hot, then I promise upon my fidelity to eat as much opium, as any Janisary, or Spaniard: and if they can­not prove it, their punishment shall be to eat 10, or 5. graines. But for the present; Galens authority is grea­ter then any Pigmie, or Colos-critick can contradict, (although some of these Novelists report that Galen was not a competent judge, which is as indiscrete as the former propositi­on:) Galen saith that the juice of poppy, (that is opium) is cold in the forth degree, for Galen esteems opi­um among poysons: and nominates castorium which is hot, to be its cor­recter. Neither is the bitternesse any any certaine [ [...]] or note of heat, as the novelists imagine, for then Endive, Succory, and Roses are hot, for all these are bitter.

But suppose for granted, opium or juice of poppy to be hot, then I would [Page 32]faine learn how it came to be a nar­cotick. Here I expect [ [...]] some strange arguments, that is more then humane, for no hot me­dicine can stupefie, as a hot medi­cine.

Give me leave good Reader to make a digression. I had an occa­sion given me to be with a Gentle­man, that was taken with a melan­choly madnesse, and because he could not sleep for many nights together, but raved; I would have administred syrup of poppies, or a decoction of a poppy head: but presently I was runne down by a Doctor of divinity, that had a smattering in Physick, who by noe meanes would admit of my judgement, but affirmed confident­ly (see how new lights can prevaile in this age) those things which I ad­vised were narcoticall, or stupesying, and would fix the humor, or vapour in the braine, causing the disease to be incurable. Good God! to see the ratiocination of this new light! for it narcoticks, or stupefying medicines be hot (as he, and others have strong­ly [Page 33]defended against me) how can they fix the vapour, or humor? The Philosopher can easily consute this unheard paradox. Aristotle 5. de generatione. 3. [ [...]] heat makes thinner, and subtiler. And Galen is very frequent in this d [...] ­scourse, 20. de simp. Med. 20. [ [...].] so in his book de tremore, & palpit. cap. 5. [ [...].] That is, in a word, heate makes thinne, di­lates, and rarifies, nor only thick and grosse spirits, but bodies, but on the contrary, tis cold that fix, congeale's and makes Ice, as every mechanick that is rationall, know; although he hath but a twilight of reason.

Secondly, If opium be hot, it cannot cause sleep, for all sleep cometh of a cold cause, 20. de locis affect. 3. [ [...].] Cold causeth sleep not only naturall, but praeternaturall.

Thirdly, A hot na [...]cotick is as great non-sence as can be imagined: tis a black Swan, a cold fire, or hot Ice.

Fourthly, If all narcoticks be hot, then water is hot, for water stupefies, as I proved before out of Hippocrates, and Galen. Now if out Neoterick be so wise, and cautelous to forbid us the use of stupefying medicines. Why will they have us drink water, unlesse it be to stupefie our understan­dings, and make us like beasts? But to return to our Divine-Doctor in Physick, was he not well read in Ga­lens Method? or did he ever read one jot of his Theory? I imagine he never sounded that depth, yet he dare Ca­techise us, and give us Laws, and Maximes, nay, he dare undertake to fathome the vast limits of two great faculties in the narrow com­passe of his own understanding. Let not Divines intermedle with Physick, lest they prove bad divines, and worse Physitians [quod medicorum est promittant medici.] Let Physitians handle physick. And that we may give stupifying, and sleepy medi­cines which be narcoticall, all practi­tioners approve of, in phrensies, madness, and generaly in all diseases, [Page 35]where the patient cannot sleep: be­sides, Galen is worth a thousand te­stimonies 13. Meth; 21. speaking of those that cannot sleep, [ [...]] we must make the principal part stupefied, and slee­py. In another place he saith that opium cures phreneticall madnesse, [ [...],] and of those that cannot sleep. [ [...],] that opium causeth sleepe marvelously: and further, if it be well corrected, 'tis a soveraigne, and healthfull reme­dy. Now see what a learned age we have, that contradict so great a light, to whom the world for above a thou­sand years together have subscribed, but now without reading of Galen tis enough to sleep on Parnassus top one night, and early in the morning rise new dubd, Physitians (by Oeron King of Faries) like upstart mush­rums, guided, and directed by the light of a glow-worm.

CHAP. VIII. Whether we may not eat Acorns as well as drink water.

I Marvaile that some new light of this doting age, doe not bring upon the stage the eating of Acorns, as well as drinking of water: for in the infancy of the world, men and beasts had their meat and drinke in com­mon. They both eat acorns, and both drank water. Cardan de san. tuend: water (saith he) is the natural drink of all living Creatures. Lucre­tius. [Ac sedare sitim fluvios, fontes­que vocabant:] for without doubt all the world drank water in the begin­ning of the world; and that they cat acorns, tis no lesse manifest: Plutarch [ [...]] tasting and eating of acornes, they danced for joy about the oake and beech: Galen de aliment. facult. 2.34. [ [...]] [Page 37]and in old time men lived of acorns alone: and the Arcadians a long time after. Hence the Ancient Oracles in Hero­dotus.

[ [...].]
Men in Arcadia eat
Acornes, for that's their meat.

But if men did eat acornes in the infancy of the world, why may they not cat them again in the old doting age of it, as well as drink water again? [senes bis pueri:] old men are twise children. And if this decrepite age will eate acornes, and drink water, they may be as fat as bruit swine, we know hoggs are fatted with acornes, and water, all Country blades know this: but I will tell you as much out of Homer.

[ [...].

Hoggs eat sweet acornos, drink water, that
Abundantly nourisheth their florid fat.

And if they nourish hoggs (with­out question) they wil nourish men; for men have a similitudinary or proportionable temper to hoggs, as Galen have left to posterity. There­fore they will nourish men as well as hoggs. But are not acornes hard of concoction, and hard to passe tho­rough the stomack? Let not that trouble your conscience, for as acorns are [ [...]] so water have the same at­tributes in Galen, as shal appear ater­ward. But they that forsake, Wheat, rie Barly, &c. for acornes; and leave Wine, Ale, Beer for water, I think they stand in their own natural light, and if they had [vulcanum in cornu] a candle in their sconce, they might peradventure see if they could find the way to Goteham. But most men are the older the wiser, and will not change their old custome in diet, but make use of the old proverbiall say­ing.

[ [...]]
When that the best we find,
We leave the worst behind.

Otherwise they must be bran­ded with weaknesse of some chime­ricall notions in their [ [...]] or principall part, that will change a faire and delicate English Lady, for a simple and course wench of Toboso, or Mambrino's golden helmet for a Bar­bers bason.

CHAP. IX. There is no necessity of drinking of water in our Countrey, for hot men.

THere is no solid argument to evince, that we should drink wa­ter, although in heat of yeares.

First, there is no necessity, for God be thanked, we have plenty of rich Wine, gallant Beer, and nappy Ale, perry, cidar, &c, & if these be too hot, we may drink small-beer, such as is water scar'd out of its wits, small-ale, small-wine [ [...]]. & nec est conveniens [ [...], vel [...], vel [...]: nec [...].] nostratibus, neither is it convenient or [Page 40]profitable or according to our na­tures, but [...] contrary to na­ture, because against custome. There­fore it is a fancy which no excellent Physitian ever dreamt of in our Kingdome. And although Galen 8. Meth. 3. saith that hot natures [ [...]] that be haile are much helped thereby, for young men are hot, therefore require water neces­sarily to quench their heat: nothing quenches a hot and dry dist­emper more then water, and there­fore in all such distempers, as also in agues, water is a perpetuall remedy. 11. Meth. 9. Hippocrates confirmes this sentence 6. Epidem. 1. [ [...]] hot tempers, or natures require cooling, drinking of water, and quietnesse. These and such authorities are som­what urging to abecedary criticks, and in haile bodies nothing seems to speake more, and nothing speaks lesse to the purpose concerning the drinking of water. For Galen or Hippocrates speak not of our English water or England, but is to be under­stood [Page 41]of hot countries, where the custome of water is familiar, and the water good, and they cannot be understood otherwise.

And this is an answer to both Ga­lon and Hippocrates: but Galen gives Hippocrates words another answer; for reciting Hippocrates words. 8. Meth. 3. [ [...]] peradventure Hippo­crates gave more water than wine: and in the very comment where Hip­pocrates hath the words. 6. Epidem. [ [...]] he commands to drinke water, or waterish wine. So Hippocrates gave in agues, and acute, and fierce sick­nesses, water with wine, or dilute wine [ [...], or vinum [...]] for wine doth not exclude wa­ter.

The custome of those dayes so prevailing that they mixed water more, or lesse with wine, as Julius Pa­cius notes very well. Thus all the authorities for water-drinkers that are deduced out of Hippocrates or Ga­len, or their ancient authors are to [Page 42]be understood of water mingled with wine, in hot countries, and where the custome is. And if Galen had known our beer, he would have prescribed our small beer. So Simon Simonius Physitian to the Prince E­lector of Saxony, gives beer in feavers. [Nostris hominibus qui assneti cerevisiae sunt, concedi largius illa poterit] our men that are accustomed to beer, may drink liberally of it. So Andernacus and others. And they that will not drink beer may take water and wine mingled, which is called dilutum, and it is far beter then water. Johannes Colle admires the present age in which Physitians dare not give wine, and yet they are so bold to give water, which both Authors con­demne.

But here our Novice Criticks may object, that we may drinke water in the heat of Summer.

I answer that men that are drow­ning in water lay hold of every twig. In summer Hippocrates gave the smal­lest wine, not water. And so Galen expounds Hippocrates in the booke of [Page 43]Diet. [ [...]] Hippocrates for the most part bids us drink the smal­lest wine in summer.

CHAP. X Whether we may drink water after din­ner.

THat we may drink water after dinner seems to have great pro­bability. And it is growne much in use now a dayes. This opinion ap­pears to be taken from Cornelius Cel­sus lib. 1. c. 2. [Ʋbi expletus est aliquis, facilius concoquit, si quicquid assump sit, potione aquae frigidae includit, tum pau­lisper invigilat, deinde bene dormit] that is, when any man is full, he concocts his meat better if he shut up his body with cold water, then to watch a little, and after to sleep well. This authority of Cornelius Celsus is preten­ded that we may drink water after dinner. But this authority if righly considered, or understood, is nothing [Page 44]at all to our novelists purpose. For the meaning is that he that drinks wine at dinner may shut the orifice of his stomack with a cup of cold water; And this we may do with small beer as well and better. And had Celsus known our small-beer without que­stion he would have advised us to it. But for them that drink wine as ma­ny of the Romans did, it was very con­venient to drink a cup or two of water after dinner. For thus the fierce qua­litie of wine is repressed, and made gentle, and the custome of drinking of water may be introduced. This is that which Plutarch confirmeth in his booke called the Precepts of health. These be his words. [ [...].] So Oribasius that excellent Physiti­an, ad Eunapium lib. 1. cap. 14. & ad Julianum Imperatorem [qui vehementer calidi sunt frigidam post cibum bibant, non tamen affatim, nec sine vino] Those that are hot, let them drink water af­ter [Page 45]meat, but not very much nor with­out wine. This is no more then to drink small wine, or dilute wine cal­led [ [...].] And so Galen in the com­ment. Hippocrates our great master teacheth us that after wine a man may drink water. [ [...]. 3. Acut.] And this is all that Cornelius Celsus meant. For he did not intend that English men or Septentrionall coun­tries should drink water at dinner after beer, for that were madnesse, and would derogate from the worth of Celsus. Beside he speaks not of din­ner in the place quoted, but rather of supper, as in the Text may easily be gathered.

CHAP. XI. Old age, and Children may not drink water.

NOw if young, and hot men may not of necessity drinke water in our countrey for severall reasons al­ledged. What shall we think of old [Page 46]men whom a perpetuall winter, that is, cold temper, Phlegme, Rheums, Coughs, Goute, Palsie, dogge at the heels? And therefore water can­not be a convenient diet, or medicine in this age.

An old man of above sixty years told me (I can name the person) that he was earnestly perswaded to drink water by a Doctor of Physicke, a­gainst his custome and his age, but would not be perswaded to drink it, he was fearfull that it might do him hurt. And good reason, for old age is cold, and moyst. Old men want naturall heat, and have plenty of excrementitious moysture. [senes si humidis rebus paveris efficies hydropi­cos, si similibus duplo celerius senescunt] saith Cardan. If you feed old men with moyst things, you will make them hydropicall, if you feed them with the like to their temper, they will be old twice as soone. And therefore Galen commends wine to old men to correct their coldnesse contracted by years, and to bring them to a moderate heat. lib. quod [Page 47]animi mores. cap. 10. Secondly to change custome in old age is to la­bour in vain, and as it were to wash a blackamore, and as much as if an old man should begin to learne a new art, as Galen speaks word for word.

Thridly old men, if they [...]e not accounted among sicke men, though Terence say [ipsa senectus mor­bus.] yet to speak accurately [ [...].] They are valethdinary bo­dies, and therefore must not change their custome of old, which is drink­ing of Beer, or Wine, especially in a cold Countrey: lastly they have imbecill Spirits, a poor concoction, and have not strength to bear water, which is hard of concoction. For as Galen saith, old men have not [ [...].] 11. Meth. 9. There­fore they must not drink water.

The same conclusion may hold in children, in a cold region, where there is no custome for it, by reason of their naturall infirmities from their parents, from their weaknesse, and effeminatenesse of their nerves as A­lexander [Page 48]Massaria proveth out of Galen 9. Met. 5. water hurts all nerves. [ [...].]

And if the curious Criticke shall object Galen: that water is agreeable to all ages.

I answer, it is true in warme coun­tries, firme constitutions, where they be accustomed, and where the water is [ [...]] very light, which is not in England.

CHAP. XII. Of custome that it hath a principall pow­er in diet.

I Have given some hints of custom, but now will handle it more fully. Some Physitians despise custome as a poor inconsiderable thing [vide quod­dam theorema] 6. Epidem. 2.26. think­ing no indication, or manifestation to be taken from custome to change diet, or cure of sicknesse. So Thessa­lus that vaporing bragadocio made [Page 49]poor, and slight account of custome. Galen 5. Meth. 10. Thessalus may contemne custome, but we must not, saith Galen. This was that Thessalus that bragged he could teach the art of Physick in six months, and would have wrote upon his monument [ [...]] the conquerour of Physi­tians, but let that passe. Hippocrates 1. Aphor. 17. seems to speak but mean­ly of custome [ [...]] we must attri­bute something (that is some small thing) to the season of the yeare, country, age, and custome. But he that is conversant in Hippocrates and Galen cannot lay such an aspersion upon the great Hippocrates, of whom I may say without offence [quot ejus verba, tot mysteria:] so many words, so many mysteries. Scaliger calls him [naturam loquen­tem] nature speaking. Galen saith, that no Philosopher ever found fault with Hippocrates.

Therefore I thinke Hippocrates doth not derogate any thing from custome, and that [ [...]] or something [Page 50]which Hippocrates attributes to cust­ome is [ [...]] some great thing. So Galen 3. acut. 33. [...], that is custome can doe wonders.

This truth Aristotle in his pro­blemes confesseth [ [...].] custom is a great matter. For it is another nature, that is custome is so like nature that it seems the same with nature. For A­ristotle speaking more accurately and more proper: 1. Rhetoricor. 11. and elsewere [ [...].] cu­stome is like to nature. So Plutarch [ [...].] custome after a certain manner is nature. But whether custome be nature, or like nature, or how they differ. I will not at present determine, only I say that custome is the great Diana in diet, in health, and diseases. Galen 9. Meth. 16. [ [...].] affirmeth custome to be no small, and poore Indication for the finding out of re­medies for the preservation of health, and in the same chapter [ [...]] [Page 51]custom hath no small but the greatest, and most prin­cipall power. The poet asserts the same. [nihil assuetudine majus.]

If all this will not serve the turne but the impertinent Criticke will de­sire as much as can be said, then I wil quote Galen in these words [ [...].] 11 Meth. 3. that cu­stom is the greatest indicat on, or clear reason in the world. Therefore good reader, give me leave to dwell a little longer on this subject. For it is a maine, and greatest argument for my purpose.

CHAP. V. The argument of custome is powerfull: we have no custome of drinking wa­ter.

TO write all that I could of cust­ome, would seeme very large, and prolix, therefore I will select [Page 52]some choise observations of custom. Herodotus relates the Persians to have thin sculs, and as a man may say paper-sculs: but the Aegyptians so hard that a man can hardly break them with a stone. [ [...].] the thinnesse of the Persians, and the hardnesse of the Aegyptians came of cust­ome, because the Persians wore hats, or cappes, but the Aegyptians went bare-headed. You may see by this the dominion of custome. Further what is more contrary to nature then poyson which is] [...]] corrupting, and deadly, yet custome turneth or metamorphizes poyson into nourishment. Scaliger in his exercitations reports that a kings son in Cambaia was educated with poyson, and that being a young man, he was so venemous that flies which suckt his skin fell off dead. Avicenna Prince of the Arabian Physitians tells us of a yong maid that was nourished with poyson. Galen relates a story of an old Athenian woman, that was nourished with hen-bane. She be­gan [Page 53]with a little quantity at first which nature overcame by degrees, at length she came to a great dose, and concocted that also. For cust­ome, as Galen asserts had made it naturall. Hippocrates de aere, aqua, & locis; proves that custome changes into nature, for [macrocephali] or or long-heads are made by custome of the mid-wife or nurses stroaking and from them naturall long-heads are begotten, although the first were made by custome. [Notandum quod de hominibus accidit (ut Cardanus) idem de mundo, ut consuetudo omnia meliora essi­ciat, nam quae singulis annis contingunt meliora sunt quam quae raro. Nam Mundus consuetudine tenetur, ut ipsi mortales.] it is to be noted, that which happens to men the same falls out of the world, that custome makes all things better.

Those things which happen e­very yeere are better then those which happen seldome. For the whole world holds custom as well men, and to prove further the power of custom,

Every thing in the world as much as is possible produces his species. Man begets man. The Sun produ­ceth his species in a cloud which makes the rainbow.

Thus the species, and formes of bodies are represented in a glasse. meats, and drinks continually accu­stomed beget a character, image, or similitude of it selfe, in the stomacke, liver, and other parts, which simili­tudes being imprinted in those parts, they receive them readier because [consueta sunt similia, & amica] that is [ [...]] as Hippocrates 3. A­cut. 3.33. They entertaine one a­nother (like brethren) familiarly, and consequently, familiarity causeth sooner concoction. And to draw to a conclusion; thus our English beer or ale &c. is received readier, and con­cocted quicker then water, because it is accustomed in our countrey, wa­ter is not, and therefore is not so ea­sily received, nor so familiarly con­cocted.

Nothing hinders so much the action of receiving and concocting [Page 55]as resistancy, which consists in a dis­similitude, or contrariety, but things not accustomed have a contrariety and dissimilitude.

Such is water in our country; beer is according to nature because accusto­med Hippocrates [ [...]] water in our country is [ [...]] a­gainst nature, because not accusto­med: upon which place of Hippocra­tes Galen hath these words [ [...]] that which is accustomed is good, that which is not accustomed is naught. Therefore beer is good, wa­ter is naught, wherefore it is [Her­culeum argumentum] an argument as strong as Hercules. That no nati­on must drinke water against cust­ome. Galen uses this strong argu­ment and hath it from the antient & admirable Poet Homer, who speak­ing of old men that they should after supper go to bed, &c saith.

[ [...]] for this is the custome of old men. S. Paul (ut prophanis sacra misceam) uses the very same argument 1. Cor. 11.17. [Page 56]we have no such custome in the Church. And [ [...]] an old and inveterate custome is of grand authority in the church of God. For so the great council of Nice cried out [ [...]] let the old custome of the Church take place. Ancient customes are lawes: not on­lyin physick, and Philosophy but in civill and Ecclesiasticall matters. If then custome be so great an argu­ment in naturall, civill, and ecclesi­asticall affairs, Why may we not use this argument negatively as St. Paul, and affirmatively as Galen? It is as great an argument in the ne­gative against water as can be pos­sible.

[ [...].] we have no such custome in England to drink water, therefore we may not drink it. And it is no lesse argument in the affirmative for beer.

[ [...].] It is the cust­ome of English to drink beer. (Cere­visiam) therefore we must drink beer, and consequently no water.

CHAP. XIIII. That wine is absolutely better than wa­ter.

THe divine and inaccessible light changes always for the best, and man that is a glimpse, (divinae parti­ula aurae [ [...].) of that light changes for the best as far as human wisdome reacheth. God out of dark­nesse, and Chaos made light and or­der which is [ [...]] the world. Our blessed Saviour that Orientall light, turned water into wine mira­culously, but our new lights the no­velists ignorantly turne wine, and beer into water, which is as foolish a change as that of Diomedes, and Glaucus, which Homer describes thus [...].

[...]. which thus I turne very briefly. [...].

Jove, Saturns sonne had Glaucus made an Asse.

And chan'gd his armour, that was gold, for brasse.

Now we see these new lights are in the same condition with Glaucus, they change wine, and beer to water, [ [...]] there is as much difference between wine and water, as is between gold and brasse. Wine not onely as [ [...]] a matter of diet, or aliment, but as a medicament, is better then water. This conclusion is not of mine own invention, but is the ancient opinion of our Antique lights. Johannes Coll [...] called Cosmitor, [wine saith he ac­cording to the authorities of the an­cient writers is better then water] But I prove it invincibly out of Galen, for it is his authority that strikes dead all novelists. He therefore in 6. Epidem, [ [...] (non solum) [...] (sed) [...].] wine (saith he) is better then water for concoction, distribution, to make good blood, to nourish; to make wa­ter, [Page 59]to breath better. But our nove­ [...]ists may well grant all this, but it is not better,

First to quench thirst.'

Secondly it is not better to repress vapours.

To the first I answer with Anto­nius Fumanellus, that [aqua cum vino exhibit a citiùs sitim extinguit] water mixed with wine doth quench the [...]hirst sooner. And Galen himselfe hath the same sentence expressely, [...]rimo de simp. med. facult. [ [...]] wine if it be mixt with water quencheth the thirst sooner then water alone: for wine addes wings to the penetration, and dis­tribution of water in all parts.

To the second I answer that wine mixt with water or waterish wine tooles and represses vapours: Hippo­crates where the brain is touched, gives water, or waterish wine [ [...]] Ac [...]t. 4. gives water or waterish [Page 60]wine. For although wine be ho [...] and therefore is quicly carried up t [...] the brain, and carrieth up hot hu­mours which it yet waterish win [...] such as hath the nature, or temper [...] water [ [...]] 8. Meth. 3. in colour, and vertue li [...] water, is cold, and represses vapours For if it hath the nature of water, must have the same effects that wa­ter hath, and cannot raise humors or vapours up to the brain. It ma [...] be given to children, and never touch the brain [potest dart pueris, nec tent [...] caput] Cardan. lib. 1. Tractat, 2. co [...] ­tradict. 9. further to stop all novelist [...] mouthes, for the present I produce a sufficient testimony out of Galen, a killing authority that Oedipus canno [...] answer, to prove that wine is abso­lutely better then water. Galen there­fore expressely 8. Meth. [ [...]] wine is better the water in every respect. Galen sait [...] [ [...]] that is [ [...]] in a [...] respects, he means without question waterish wine, such as Hippocrate [...] gave in hot tempers, acute, and fierce [Page 61] [...]cknesses: this wine is either dilute, or [...]ixt called [ [...]] or els it is [ [...]] the one is naturall, the [...]ther is artificiall, according to the [...]me and constitution of the yeare, puntrey, custome. But to conclude, [...] wine be better then water abso­ [...]tely: then tis far better in our coun­ [...]ry, because it is septentrionall.

CHAP. XV. Our English beere is better then wa­ter.

ALthough we have neither sha­dow, nor liniament among the [...]ncient writers of our English beere, [...]et we may have sufficient authority of the nature of it out of later wri­ [...]ers, therefore we must be content with these, but to the matter. If small wine, or such as I mentioned in the former chapter be better then water, then of necessary conse­quence, our small beer, or water [Page 62]skared out of its wits is better the [...] water in our countrey, because it is fa­miliar to our natures and therefor [...] better agrees with us. Beside been [vinum ex cerevisia] that is, imitate wine and hath the same effects wi [...] wine.

Ludovicus Mercatus testifiet [...] that [Cerevisia easdem obtinet vire [...] quas vina habent] beer hath the sam [...] strength and vertue that wine hath [Cerevisia simplex or aquosa cosdemef­fectus parit, quos vinum quito sum] smal beer hath the same effects that smal or waterish wine hath.

That it quencheth thirst we know by experience in the heat of summer, and Andernacus witnesseth the sam [...] thing. [quod si (inquit) calida aeris i [...] ­temperies, aut sitis nimium urget, pot [...] ex frumento & aqua paratus est in us [...] qui vulgo cerevisia vocatur, clara, ten [...] ­is, non recens, nec vetusta nimium, na [...] haec acore stomachm offendit, illa diss­culter per meatus urinarios transit] that is, If there be a hot season of th [...] year as summer, or very great thirst that urge, the drink called beer is i [...] [Page 63]use, that which is cleer, thinne, not new nor too old, for this hurts the stomack with its vineger-quality, the other passes hardly thorough the u­rinall vessels.

Secondly, beer represseth vapourst So Petrus Monavius an excellent Physitian in plaine termes saith, that our beere represseth vapours. For quoting this old Proverbiall verse.

Potio finalis sit semper Cervisialis.

Let your last draught be beer, the reason is saith he, least vapours should be carried from the stomack to the brain and disturb it, [frigidi­tate enim cerevisiae reprimuntur vapores] that is, vapours are repressed by the coldnesse of beer.

You see that beer quencheth the thirst, & represseth vapours: nay bet­ter then water. For water performs its effects with danger. Water is hard of concoction in cold countries ( [...]) beere is easie of concoction; water is hard to passe thorough ( [...]) but beer makes a man make water ( [...]) quickly and passe sooner, and nourish more; [Page 64]there is a familiar acquaintance of beer with us. We have no acquain­taince with water. There is no dan­ger in beer. There is danger in wa­ter, as shall be proved hereafter. What madness is it then for English men to desert our customary drinke of beer, which is in all respects better then water, & to follow a new fancy or chimera brought into the world not by a rationall but a phantasticall light or an Ignis fatuus?

Let it be therefore a perpetuall and confessed verity, that which Table-Players commonly utter, and as If it were [...] a common notion:

When they throuw Cinque and Ca­ter.

They cry, Small beer is better then water.

CHAP. XVI. The vertues of our English beer.

THere was an Aegyptian beer properly called Zythum, as Stra­bo the Geographer. Lib. 17. reports [ [...].] but Zythum was properly a­mong the Aegyptians, although 'tis common to many, and with every one a several preparation. This Zy­thum, or beer was not the same with ours. The Bri­tains terme it by an old word Kwrw whereof it read amiss. in Dioscori­des Curmi. Camdeit. Nor Dioscorides his Curmi which he saith the Britains used, was our beer, for our English beer was not known unto the ancients, neither the way of praeparation, nor the quali­ties. Neither was Mault ever so much as named among them. [ [...]] a­mong the later Graecians is found, but whether praepared as our English Mault I much question, but concern­ing the vertues of our English beer.

Our beer saith Dodonaeus in sweet [Page 66]of it self, delicious, and of good juice [Est bera per se suavis, dulcis, as boni succi.] Our beer saith Lobel is sweet, and healthful, & affords good nowrishment. [ber a est suavis, & sa­lubris potio, alimentum bonum praebet.] Our beer is compounded of water, malt, and hops. Water is cold, and moyst, malt and hops correct the coldness, and moysture, and raw­ness, being well boyled. Ne ther can there be any fault attribu [...]ed to hops, if they be well proportioned [Lupul [...] slores non nocent, qualitate, sed quantitate] as Lobel, the flowers of hops hurt not in quality but in quan­tity, as wine. There is much diffe­rence in beer, some have no hopps which is called ale, and it is more fla­tulent then the other which have hops. Aleis of Oela a Da­nish word somewhat wrested and not from Alica as Ruellius. thus Cam­den. Ale is obstructive, beer is ape­rient, and is wholsomer then ale. Although ale be very pleasant in drinking. Cardan. [Est & hala quae fit in Anglia & Scotia, admodum suavi­or, adeo ut meminerim bibisse in ingressu Scotiae, quae dulci musto albo cōparari pos­sit.] The ale which is made in Eng­land [Page 67]and Scotland is very sweet, that I remember, when I went into Scot­land, such sweet ale that it might be compared to white new wine.

There be three sorts of beer: Strong, middle, and small beer. Strong beer is hot, of this Cardan speaks [Cerevisia si recte conficiendi mo­dum perpendamus temperamenti calidi esse judicantus, inebriat quod non parvum est argumentum caliditatis dum vapores caput ferientes replent.] beer if we con­sider the way of making it, we may judg it to be of a hot temper, for it makes drunk, which is no small ar­gument of heat, whiles vapours stri­king the head fills. But small beer is cold, and moyst, the quality, and substance of water being predomi­nant. as Dodonaeus. [tenuissima cerevi­sia frigida, & humida sup [...]rante in ea aquae qual [...]tate, ac substantia.] And this is the beer which is better then water in every respect, in our Coun­trey, for this beer hath no ill quality in it. But some Capricious fellow may object that [Zythum facit Elephantia­cos] as Dioscorides seems to teach: That [Page 68]is, beer maketh the skin, of a blackish rough, of the colour of an Elephant. Scaliger in his exercitations; An­swears that barly cannot do this mis­chief, nor hops. [Lupulum dant medici ad sanguinis defaecationem.] Physitians give hops to purifie, and clense the blood, for it cannot be that beer should be so hurtful, and unhealthful, as the Ancients imagine, as Vallerio­la. [Neque enim tam damnosa, insalu­bris haec hordeacea potio, quam prisci au­thores faciunt.] Among al other beers, our English beer, is as good as any if not outstrip al other beers. Why then should we (like so many Don Quixo­tes) change our national drink for water? Now let us come to experi­ence.

CHAP. XVII. Of experience that beer is healthful.

I Have proved before that water is not convenient in our Countrey. And that beer is better which we [Page 69]may prove by experience. I remem­ber Hippocrates words [ [...].] experience of it self is slipery and ready to fall. Therefore we speak of experience joyned to reason. Vide Mer­cat. Tom. 2. p. 17. [Experi­mēto sine ratione facto, non video our mihi subscribendum] I see no reason why we should subscribe to experience with­out reason. There be two wayes of in­vestigation [ [...]] called the theory & [ [...]] which is practice or experi­ence. Theory is the right-leg, experi­ence the left: which [ [...]] This opiniō of water in our Countrey is but of yesterday, Tutiss ju­dicari ab experien­tia 1, tu­end san. 11. then what experience can it have, but ale, wine, beer are of longer standing, and confirmed by experience, for wine I wil not treat how long it hath been in use in our Countrey. Beer, and ale (both are comprehended in this word cerevisia) might be in Dios­corides his time, but not well known to him. Later Authors have more experience of our ale, or beer. Ma­nardus lib. Epist. 5.2. [Experientia do­cet septentrionales homines qui nihil fere alind bibunt quam cerevisiam, & pul­cherrimos, [Page 70]& saluberrimos, & robustis­simos.] Experience teacheth us, that septentrional men that drink almost nothing else but beer or ale, to be the properest, strongest, and the healthfullest men. Fuchius [Cerevi­sia iis populis qui Aquilonares regiones incolunt potus non est ineptus, quod ve­rum esse septentrionalium locorum incolae abunde testantur, quos robustissimos & formo sissimos esse constat.] that beer is a convenient drink to those that dwel in the North regions, those inhabi­tants abundantly testifie which to be the strongest, and the fairest 'tis ma­nifest. Valleriola. [Nos tamen sensuum fide experimur nullos aut corpore robu­stiores, aut valetudine salubriores, me­liúsque habitos, quam qui cervisia Zy­tho, aut Curmi vocato, pro vino utun­tur.] We have experience by sense that none are stronger in body, or more healthful, and better habituated then those that drink beer, or ale.

CHAP. XVIII. Of the ill qualities of Water.

TIs a good argument which is de­duced from the matter of diet [ [...].] Therefore tis convenient that I treat of the na­ture, and qualities of water, as well as of beer. And I told you before of the virtues of beer, so now I will re­late the vices of water, for it was not without great reason that the an­cients mingled water with wine. Homer makes mention of it in this verse. [...]

The faire Penelope's suters sup
Both Bachus and Neptune in one great cup.

And Virgil imitates Homer for a haire [Pocula (que) invēt is Achelcia miscuit uvis] The reason is to correct the ill con­ditions, and vices of water, and to mitigate and asswage the heat of wine, which Galen. 3. Acut. affirmes [Page 72]in these words [ [...]] the vices of water are these, which Galen sets down Meth. 7. in these words. [ [...]] Water stayes long in the belly espe­cially under the short ribs, and ma­keth a floting, and wavering in the stomack, 'tis converted to wind, 'tis corrupted. Lastly it dissolves the gallantrie and metle of the stomack. And Galen further ads that water hath all these ill qualities, or vices [ [...]] from the coldness of it. Therefore the colder water is, the worse, but water is colder in nor­thern regions. For waters which be­long to the North, and have the Sunne adverse to them are hardly concocted, and consequently have these fore-mentioned vices. Galen also. 3. Acut. saith water is hard of concoction [ [...]] and pass with difficulty [ [...]] Although it be [Page 73]the best water: His words are these [ [...].] Galen here comments up­on Hippocrates who finds fault, and least any Curiosity should object, that Hippocrates speaks of naughty, and water. He takes away that obje­ction, saying that Hippocrates spake of the best water, for Hippocrates uses to speak of the best, and so we must un­derstand him at this present. [ [...].] Hippocrates refers all his sayings to the best, the purest water in that which is not mixt with any alien, and strange quality. And this although it be the best, stayes a long time in the belly and makes fluctuations. Therefore all these vices in water are to be understood of the best water, and it hath all these faults from its coldness. Water is cold of its own nature, therefore of necessary conse­quence [Page 74]it must have the foresaid ill qualities, so Galen. 4. de rat. vict. [A­qua est [ [...]] 'Tis naturally cold, and stay­ing in the belly. Therefore the best water hath these ill qualities natu­rally, and more especially in cold Countries.

CHAP. XIX. Two grosse errors in our new lights about the exhibition of Water.

IN muggy, and foggy weather candles burn not so clear, for then we see about them [putres concrescere fungos] that is [ [...]] a spongious con­crescence about the snuffe. And our new lights burn dimme, when a dampe, or obscure sume clowds their braine, but such lights must be snuf­fed, debemus [ [...]] They want a payer of snuffers. I will be their servant, if I can to take away two gross errors that be spun­gious. [Page 75]Our novelists are as bold as Lions to give water against clear reason, against Countrey custom and the nature of our bodies, &c. but be­side all these they commit two gross errors in the exhibition of water.

For first they give well, or pump water commonly as I have seen my self. Yet this is a gross errour, and condemned almost of all the Learn­ed: Galen condemnes fountaine wa­ter that runs [ [...]] towards the North and have the Sunne ad­verse. For such waters are [ [...].] And for the same reason, Lud. Mercatus saith that well-water is grosser, cruder, colder, because the rayes, or Sun­beames never come near them. Therefore tis [ [...],] cannot be overcome. Mathiolus. [Putealis gravis estaegreque concoquitur nec statui potest quod sit putredinis expers.] Well­water is heavy, and hardly to be con­cocted, neither can we determine whether it be corrupt, or no: Heur­nius. [Dura ac cruda est puteal is utpote sole fraudata.] Well-water is hard, [Page 76]and crude, as wanting the Sun­beames: so Cardan. Jul. Alexandrinus and others. And pump-water is so much the worse, because closer, and sooner corrupts, and putrifies. Such water will corrupt in us, as plants wa­tered with unwholsome water dege­nerate. [Pomaque degenerant succos ob­lita priores.]

The second errour is, that they exhibite well-water, and that raw without boyling. But Hippocrates and Galen (as Joannes Colle) [aquam cru­dam damnarunt quia manet in hypochon­driis.] Condemn raw water, because it remaines in the Lower belly. [A­qua quamvis optima hyemis tempore de­coquenda] Jouberl. [aquae potabiles ae­state maliciores ergo decoquendae.] Plu­tarch, the best water most be boyl­ed in winter-time, and sweet waters in sommer-time are the worse or more malicious. Scaliger de Plantis. [Ex aestivis extractam puteis cum jumen­tis potui damus, ne frigore suo noceat aut torminibus aut angana, vexatam prius baculo exhibemus.] When we give water drawn out of sommer wells to [Page 77]our cattle, (least it should hurt by its coldness, or fretting of the belly, or squinsy) we first move it with a stick, or staffe before we give it. For (saith he) al water gets a heat by agitation, and stirring of it [haurit enim multum aeris] for it sucks, or draws much aire into it: Happocrates 6. Epidem. [ [...]] and advise us to boile water least it do hurt, and Galen calls it [ [...]] a harmless preparation to those that will drink cold water, and espe­cially if it be hard of concoction, Ga­len advise to boile it. de san. tuend. Be­sides ripe fruit is better then raw, so is water decocted better then raw. [Aqua coctione aerescit] saith Scaliger water boiling growes atrie therefore the better: [Etiam aquam coctam qui damnarent, medici nuper exorti sunt, sensibus obnoxii, cum apud Aristopha­nis, & Herodiani Subsellia, nullam inve­nissent rationem, nullam in Lyceo quae sive­re. There are risen of late Physitians that condemn boiled water, Slaves to their senses, when they could find no reason in Aristophanes and Hero­dians [Page 78]Gramatical seates, they sought for none amongst the Pe [...]patetick Schooles; but to wind up the bottom of this conclusion. Cardans words are worth consideration. [Omnium ergo doctissimorum consensu, praestantiss. atque nobiliss. aquarum remedium est decoctio, non solum caenosarum sive tur­bidarum atque alieno sapore odoreve in­fectarum, verum etiam liquidarum, at­que splendidissimarum, nam pleraeque ipso blandiuntur aspectu quae haustae magnas turbas in corpore concitant, ventriculum statibus vehementer agitant, mordent ac vellicant, pariterque gravant & in ipsis hypochondriis diutissime haerent] There­fore by the consent of all Learned men the most excellent, and the most noble remedy of waters is decoction, or boiling, not only of muddy, and obscure waters, and those that have a strang taste, or smell, but of most clear, and dilucide waters, which al­though they seem to flatter with their lookes, yet they bring much trouble to the body, they stir up much wind in the stomack, they bite, and pinch, and lye heavy in the hy­pochondrials, [Page 79]or lower parts of the short ribs, and stick there a long time.

Here in this Chapter may start an objection of well-water, which may be purer and better for concoction with often drawing [sitularum verbe­ratu] the bucket beating the water, and moving the aire. Resp. that this water is alwayes hard of concoction [ [...]] the often going down of the bucker do not make the water [ [...]] or easy of digestion, but keep the aire from corrupting there.

CHAP. XX. Whether water be convement in feavers, many things about custom.

THus far I have handled of water as diaiterical, that is as drink belonging to diet. In the next place tis convenient to speak whether wa­ter as Phatmaceutical, or as a me­dicine be good in Agues. I confess that Galen did give water [in febribus ardentibus] in burning feavers, and in [Page 80]hecticks; but [multa [...] usurpan­da] much curiousness is to be used, and as Scaliger saith well [qui ad pau­ca respiciunt facile falluntur.] They that respect a few circumstances are easily deceived, for many have exhi­bited cold water imitating Galen; but none touched the marke, as Galen himself speaks 10. Meth. 5. Tis true in feavers you may give water, if you distinguish [ [...]] accurately, and curiously, whether any hurt may fol­low or no, and if little, or no hurt follow, you may administer pure cold water [ [...]] and you may be the more bold, if he that drinkes water be [ [...]] a drinker of wa­ter, that is accustomed to drink wa­ter; but we are not accustomed to drink water in our Countrey. Ari­stotle in his problems, saith, Fish can­not well live in the aire, nor men in water, so sick men that change an in­veterate custom, do it with difficulty [ [...]] and turning to cu­stom again have their health, as if they turned to a naturall state, and condition. They that live with dain­ties, [Page 81]and excesse must not leave their custom unless they intend to fall into consumptions, for when they leave an accustomed d [...]et they are afflicted as if they took no diet at all [ [...].] So Dionysius the Tyr āt fell into a consumption for want of his accustomed drinking, and re­turning to his drinking again re­covered his health. Crato a Learn­ed man and Physitian to three Em­perours, and therefore called Medi­cus Caesareus, Caesars Physitian in his Book stiled Perioche in 8. Meth. 3. Galen saith he handleth of drinking of water, that is tho whom tis con­venient, to whom not, and further shews manifestly that water is not to be drunk of those that are not accu­stomed: 'tis true, hot natures are much releived thereby, if they be ac­customed to it. Galen 9. Meth. 5. In giving of water in continual fea­vers we must especially consider cu­stom, saying that in such feavers we may give as much water as the patient please, and so much the more boldly, if he be used to drink water [Page 82]plainly signifying saith Nunnius that water is not to be drunk of them that are not accustomed to such drink. Wherefore tis not to be wondred that one Aristotle a Mitylenian, an archperipatetick, as Galen relates, lost his life by the ill counsel of Physitians that prescribed him water against his will and custom. For saith this Aristotle, I never drank water before. This History we may confirme with many others of this nature. We know many not only have been in great danger, but lost their lives for the unskilfulness of the Physitian who against custom prescribed water, thus far Nunnius. I could second Nunnius with many Examples, for water.

[ [...]]
Water sent very many brave
And Gallant worthies to the grave.

† Hippocrates gives a sufficient reason: 2. Aphoris 50. [ [...].] Accustomed diet or Medicine, although it be worse, do [Page 83]less hurt then not accustomed. Galen de dissolut. continui hath these words [non debemus mutare consuetudinem quando est antiquata, & longa, etsi non bona, praesertim quando non addu­cit aliquid necessitatis ad mutationem.] We ought not to change custome when tis ancient, and long although it be not good, especially if there be no necessity of change; but there is no necessity of changing our drink. Scal [...]ger upon Theophrast: saith that Galen in his Comments forbid us to change evil custom, if it be not hurt­ful. The place which Scaliger aimes at, is 5. de Sanitate tuend. 11. & 5.10. but the custom of drinking our beer is not hurtful. And if it be hurtful we must not change it suddenly, but [ [...]] by little and little. So they that eat poison must not leave it suddenly, but [ [...]] by degrees and as custom is got by de­grees so it is lost by degrees. There is the same way from Athens to The­bes, which is from Thebes to Athens, as Aristotle exemplifies. For sudden changes are dangerous as Hippocra­tes [Page 84]3. Aphor. 33. and 6. Epidem. Cu­stomes are to be kept and observed [ [...]] but the grea­test danger is to change suddenly, and from one contrariety to another, as Galen in his Comment upon this place before mentioned [ [...].] In diet we must keep custom and not leap from the drinking of water to the drinking of wine, nor from the drinking of wine to the drinking of water. For this a leap contrary to nature, to skip from one contrary to another, and to imitate the greatest vaulter that ever was. When Sanca Panca, Don Quixotes man askes a Parson, who was the greatest vaulter that ever was in the world. The Parson could not tell. Then quoth Sanca, I will tell you. 'Twas the Devil that vaulted from Heaven to Hell: but this by the way. I knew a Gentleman not by nature, but by the injury of the times was so melan­choly that he could not sleep with­out [Page 85]a good dose of wine. But after­ward was perswaded to drink water. I heard a Vintners wife curse the Do­ctor for soosing so good a Customer; but what became of the Gentleman,

[ [...]]
Black death took him away,
And he to fate his debt did pay.

So did another a Great Sack drinker, who changed his custom of drinking of wine to the drinking of water. But what shall we say of this; but con­clude with a piece of Homer:

[ [...]]
Great Patroclus the Grecian died
Far more then thou wert dignified.

CHAP. XXI. Who may change custom? young men, and they that be in health may: sick men may not, neither valetudina­ry men.

THere is no question to be made but young and healthful men may change customes which hurt [ [...]] although they have been accustomed from their youth, because they can easily bear such a mutation, and hope for some bene­fit in changing for a better custom. Therefore Aphoris. 2.50. [ [...].] and Galen gives a very good reason, because an uniforme custom is dangerous [ [...]] for many cases, and necessities may intervene, in which they may be compelled to change custom with danger. Latine Hippocrates, Cornelius Celsus lib. 1. c. 1. [homo sanus, & qui bene valet, & suae stontis est, nullis obligare se legibus Me­dicinae [Page 87]debet] &c. A haile, and a sound man that is at his own com­mand, ought not to oblige himself to any Laws, or rules of Physick, he need neither Physitian, nor an Apothecary. He may be somtimes in the Country, somtimes in the City, somtimes go to Sea, then to hunt, then to rest, and be quiet. After to exercise, and to refuse no kind of meat that the peo­ple use, somtimes to be at a Feast, somtimes to be sparing. This is the Councel of this ancient Roman Phy­sitian, wherein we see who may change custom. And he excepts those that are implicated in publique affaires. Secondly those that are in sickness. Lastly we may observe what meat, and drink we may use, such as the people use. Therefore we must not drink water: the people drink none in England, a National custom in diet is rational.

And for men that be sick, an in­veterate custom is not to be changed so long as men be sick. This is pure Galen, and Mephostophulus cannot an­swear it 8. Meth. 9. [ [...]] [Page 88]teaching univer­sally that no custom which is inve­terate is to be changed whiles men are sick. And there is the same rea­son of distempers which are to be conserved with the like, and not to be changed into new customes, be­cause custom is [ [...]] the greatest demonstration. Neither is the original or primogenious temper so much to be considered as the pre­sent temper when a man begins to be sick, or before sickness which is [ [...]] the acquisititial tem­per [ [...]] the present constitution. 9. Meth. 14. and is cal­led [ [...]] the present temper which any man have before sickness; he that is curious may see more, 11. Meth. 3. and 8. Meth. 7. and 9. Meth. 13. this present disposition, or tem­per is alwayes to be conserved, and kept with the like: The reason is be­cause nature (that is) the temper (Ga­len [...] vocat [...]) although it be distempered must overcome the dis­ease. So great Hippocrates 6. Epi­dem. [Page 89]5. [ [...].] Observe Hippocrates his words they are pon­derous, and worthy to be written in Letters of gold: he saith natures are the Physitians of diseases, natures in the plural number, and not in the singular, nature, to shew not only a temperate nature, but all other in­temperate natures are the curers of diseases. For the peculiar, and par­ticular nature of every one whether temperate, or intemperate, that is in fault, must be conserved with the cu­stomary, and like in sickness. And if the old Athenian woman (which Galen speaks of) which was nourished with hemlock where to be found, & should fall into a feaver. I (saith San­ctorius) could not imagine a better preservative or Alexipharmacon for hir health, then hemlock which by long custom was made so like that it turn­ed into nourishment. For every one is to be reduced to his custom. Galen 7. Meth. 6. [ [...].] Especially in sickness, When I (saith Sanctorius) practized Physick, in Hungaria there [Page 90]was a famous Earl which had been accustomed all his life time to drink [vinum [...]] strong wine without mixture of water, and being taken with a lassitude, or weariness, and paine in his head, sent to me for counsel: I advised him (against the Laws of custom) not to drink such strong wine, but to mix it with wa­ter, which they call [ [...]] weak wine. The Earl put my advise in Practize, and presently fell into [ [...]] a swounding cōdition. Which when I perceived, I changed my counsel, and perswaded him to drink his accustomed strong wine without mixture of water, and presently he came to himself, and got strength. But what had become of this Earl if Sanctorius had prescribed him wa­ter? I say this had been ten times more dangerous, and not only contrary to custom, but to leap from one ex­tream to another, which nature ab­horres. Therefore our Countrey­men must not driuk water contrary to their customes, especially in sick­ness. Galen himself dared not give [Page 91]sick men water before they were re­covered of their sickness. These be his words: 8. Meth. 3. [ [...]] for water inaccustomed is not only against nature, but the disease also against nature; so that the Pa­tient hath two adversaries: First the disease: Secondly the Physitian, for he suffers from both. [at ne Hercules contra duos.] Hercules cannot fight against two. Then how shall an imbecil, and weak nature, behave it self against two potent Enemies?

Lastly, custom is not only diligent­ly to be observed in sick men, but also in valetudinary men, which are nei­ther well, nor sick, but [ [...]] or valetudinary, such as are not well pleased, for so the Greek word signi­fies. Galen 5. de San. tuend. 11. These valetudinary men are not in the Ca­talogue of haile men. 7. Meth. and are rather in the ranke of sick men, then haile men (as Cardan affirmes) Therefore must keep the rule of cu­stom as well as sick men. For such [Page 92]valetudinary bodies are [ [...]] alwayes complaining. Among these valetudinary bodies old men are e­steem'd. They alwayes complaine, they cannot do as they have done [fuimus Troes.] We have been brave fellows in our dayes: but now they cā ­not hope for a better custō, & in that respect they are [ [...]] not like to see better dayes. And of all these valetudinary bodies Galen speaks 8. Meth. 8. [ [...].] I think it better to change their diet when men are well, and not when they be sick, or valetudi­nary. For nature rejoyces, and de­lights in customes, and 5. de San. tuend. 11. Customes though evil are to be kept [ [...]] of valetudi­nary bodies. The reason is because such bodies are weak, and cannot suf­fer mutations. And for the same reason old men ought not to change custom, although it be [ [...]] somthing hurtful. Wherefore [Page 93]the proverb. [we must break the eye of custom] is not to be understood of sick, old, and valetudinary bodies. These therefore because they drink customaryly beer, ale, wine, they must not drink water in our Coun­trey.

CHAP. XXII. Divers cautions to be considered for the drinking of water in sickness.

VVE must not only [ [...]] diligently consider custom, but many other circumstances, for if water be dranke [ [...]] untimely and with excesse, there may be many dangers, and some­times of death it self, follow. Sca­liger in his Exercitations [aqua epota frigida homini labore & sole aestuanti venenum est] water is of a poisonous quality to laboring men that are very hot, and in Sommer so Consiliator, called Petrus Abanus, especially if it be taken in great quantity. Hippocra­tes [Page 94]also, 6. Epidem. relates that one Sleneus wrastled with a stronger then himself, fel down on his head, drank much cold water, the third day Mortuus est. What do I talke of Hip­pocrates? When Don Quixote, al­though he had wind-mills, and Chi­meras in his braine, yet was he not so sensless, as to let his man Sanca Panca drink water, when he was tossed in a blanket, or coverlet.

Secondly, water is not to be exhi­bited in agues, where there is thick clammy, or obstructive humors. For although it seem to alleviate a man for the present, and as it were extin­gu [...]sh the ague, yet it increases the cause of the disease, which the Elo­quent Orater Cicero took good ac­count of in one of his Orations a­gainst Cataline. [Saepe homines aegri morbo gravi cum aestu febri (que) jactantur, si aequam gelidam biberint, primo rele­vari videntur, deinde multo gravius, ve­hementiusque afflictantur,] which are almost the very words of Galen 9. Meth. 5. [ [...].] [Page 95]For the pre­sent they find ease as if the fever were quenched; but the cause of the dis­ease remaining, tis necessary that an­other fever, or ague should be kind­led. And if water be of ill conse­quence in agues, that have their ori­ginal of thick, and clammy humors. Certainly it cannot be good, as for diet in our Countrey, where men eat Beef, Pork, Bacon, Pudden, Cheese, &c. which cause such clammy hu­mors, and consequently obstructions in which water is condemned.

Thirdly, incrudities, water is for­bidden for where pu [...]ried, and in­concoct humors are, water is very hurtfull. Therefore Galens advise. 9. Meth 5. is, that when manifest signes of concoction appear you may give water, not otherwise. The same do­ctrine he hath. 11. Meth. 9. But how shall they know these manifest signes of condoction, that will not vought-safe to look upon an urine? but let that pass. As in Crudities we must not give cold water, so neither [Page 96]must we bleed (that I may give a kint) but we must deferre bleeding (as well as water) until the meat, and drink be concocted, and the excre­ment descend [ [...]] 9. Meth. 5. How prudent then is this nimble age that bleed men dead drunk, and in a snoring sleep, only to cure them dead-sure. Thus died a Gentleman. Neither ever found I any antique president that any man was bled in sleep, he snored and fetcht his breath freely until he was bled, and if he were in a dying sleep, or dying con­dition, then Galen gives this caution. [Non sunt infamanda remedia quae mul­tis fuere aux [...]lia.] 11. M. 9. We must not slan­der those remedies which have help­ed many. To speak truth, the an­cient went very far when they bled [ad lipothymiam] to a swounding: but our age go a bar, and half beyond them, [ad Syncopen, admortem usque] to the very death.

Fourthly, water must not be given in cold distempers especially of the stomak, neither is it commended in hot distempers where there is little flesh and blood. Water in cholerick bodies begets choler, and Galen [ [...].] water is more dangerous in such. Wherefore He­ctick distempers do not require pure water, nor much [ [...].] because they have extenuated bodies, besides Hectick bodies are weak: 2. Aphoris. 28. Therefore cannot bear cold water nor alter their custom.

Fiftly, water is not to be exhibited where any principal part is weak, or have any tumor, or swelling, as in­flammation, oedema, Scirrhus; or any inward part distempered as wea­zand, stomack, liver, the gut colon, lungs, midrife, reines, bladder; for many by the unseasonable, and much drinking of water [ [...]] are presently taken with shortness of breath, convulsious, and tremblings: as Galen notes. There be other in­conveniencies, [Page 98]conveniencies, but these are enough to make a man fearful [ [...]] to give water.

CHAP. XXIII. A recapitulation of the former Chapter out of Riverius.

IN this Chapter I will adde a reca­pitulation out of Riverius a later Author, in his Book of Agues: For as much saith he as belongs to cold water, Galen commands to give so much as the patient may look pale, and be cold all over the body, and by that meanes the fiery heat of an ague may be extinguished, the solid parts corroborated, the unprofitable hu­mors evacuated, by sweats, urin, and stooles; but concerning the exhibi­tion of water, Galen gives many cau­tions, that is to say, that in the vi­gour of an ague, the signes of con­coction appearing, the patient be ac­customed, all the inward parts firme, the body full of good juyce, a temper [Page 99]quadrate, and have strength, there must be no gross, and slimy humors, or any tumor in the internal parts, neither in the stomack, weazon, nor the nerves weak. Other-wise if these conditions faile: they that drink water are in danger to incur difficul­ty of breathing, the dropsy, lethar­gy and some other grevous disease. But [obsolevit hoc remedit genus] this kind of remedy in this our age to ob­serve is difficult, and out of the prae­posterous use, much danger may en­sue, therefore 'tis abolished. Thus far Riverius, who although he doth not cite Galens words punctually; Yet any that have the eye of reason may plainly, and evidently understand that this old course of drinking of water in agues is vanished into smoak, and grown out of date as an old Al­manack.

CHAP. XXIV. Whether water be good in the palpitation of the heart, gout, or dropsy.

THe novelists are [ [...]] they will do wonders with wa­ter, and cure many diseases with it. I know at this present a worthy Gen­tle man having the palpitation of the heart drinks water, I know others that drink water in the gout, and some have drank it in dropsies. Therefore I will handle of these 3. diseases in or­der as they be propounded.

First, Hierony nius Mer­curialis monet ab aquae potu abstinen­dum esse in co [...]dis pal­tatione. water is not good in the palpitation or beating of the heart. For this disease is cold, therefore re­quires rather hot then cold Medi­cines, contraries are cured by con­traries, a cold sickness requires hot Medicines: but the palpitation of the hart is a cold sickness. Galen de tre­more & cap. 5. [ [...].] The cause, of palpitation [Page 101]that is the substantial cause is a Spi­rit, or wind, the quality of this sub­stance is waterish, and thick. There­fore tis cold: but water cannot cure could, and waterish, nor the sub­stance, or essence of this Spirit, which is cold. For Galen in the same place. [ [...]] The cause of the palpitation is a gross clowdy, dark and flatulent spirit. Therefore colder ages are subject to this palpitation, a cold temper, cold region, winter, an idle life, men given to repretion and much drinking, meats cold, and fla­tulent, to conclude all in a word, whatsoever cooles the body. And Galen addes presently after, that the ancient Physitians found out reme­dies for the palpation, which do heat, and extenuate, and 4. de locis affectis: [Page 102]he teacheth the very same, handling of the palpitation of the heart. But water hath not a heating, and exte­nuating faculty. Therefore it can­not be a good Medicine for this Sym­ptome.

Secondly, water is no good Me­dicine for the gout. As for a cold gout, I think no rational man will grant cold water a convenient re­medy. Then for an hot gout, which is a kind of inflammation, 'tis proba­ble that water may do well; but all is not gold that glisters, nor every argument that is apparently true, is true: For as I said before, they that aime at a few circumstances are easi­ly deceined. There be many to be considered in the gout, as Cardan tea­cheth, 1. The weakness of the joynts. 2. The latitude of the veines. 3. A crude matter. 4. An impulsive power. But if in all gouts there be crudities, water cannot be a good remedy. Ga­len forbids water in crudities, least it cause more crudities. Wherefore Galen commends [ [...]] treacle which cōsumes the superfluous moy­sture, [Page 103]and cruditie [ [...].] Et statim [ [...].] Besides although it be an hot gout, the joynts are of a cold temper, which are much damnified by water. Last of all the gout hap­pens for the most part to them that have a cold stomack, and to men in yeares, to both these water is no small adversary.

Thirdly, in dropsies water is worst of all, for all dropsies are of a cold distemper of the liver, whence spring flegme, water, wind, which are the brats of a distempered liver. Alex­ander Massar: [aquae potio si quid a­liud, aqua inter cutem laborantibus est adversissima, adeo ut Avicenna illius quoqu; visionem prohibeat.] The drinking of water is most contrary to dropsies, in so much that Avicen for­bad to look upon water. Massari had this from Galen, as all rivolets have from the Ocean, for he saith [ [...].] Water is most adverse to hydropical men, both as drink and bath.

CHAP. XXV. Three objections Answered.

NOw I will answear to two or three objections, and so make an end. The first is, that custom is not necessary in the exhibition of water in sickness, and Alexander Massaria, a famous Physitian of Pa­dua is of opinion, that custom is not to be esteemed among necessary conditions, and if other conditions agree, we may give cold water to those that are not accustomed. This assertion is proved out of Galen 9. Meth. 5. [ [...].] [...] scriben­dum. where some, that were not accustomed, were compel­led to drink cold water in a burning feaver, they received no hurt at all. I will adde another text 9. Meth. 16. [ [...].] [Page 105]We have often seen many that were in burning feavers, when the humors are indifferently concoct, freed from their feaver with drink­ing of cold water, although they were not accustomed to drink it. But to end this controversy, and answere Massaria. I distinguish, that hot di­stempers, are either moderate as He­cticks, diaries, and indifferent agues; or they are such distempers as Hippo­crates and Galen call fire absolutely [ [...]] not [...], and such are [ [...]] burning feavers. Nothing quench fire better then water. In these and such like, we may give water to those that are not accustomed, for as Ga­len saith [ [...]] and if the greatness, 11. M. 9. or vehemen­cy of the feaver praeponderate, then custom is not a necessary condition, the magnitude of a sickness Ecclips, and shaddows custom, and other in­feriour indications. This is also to be understood where water is drank, in hot Countries; but where the di­stempers are not so great, custom hath a necessary condition. Galen [Page 106]9. Meth. 3. [ [...].] but to one that is not accustomed, I will not be­gin to give cold water, until his for­mer health be recovered. We see that Galen dare not give cold water to one that is not accustomed: So 10. Meth. 5. speaking of Hecticks. [ [...].] The only cure is to give cold water moderately, and timely, and if was a custom in the time of his health. Therefore we see that cu­stom bears a necessary power in these distempers, and especially in cold Countries.

The second objection is that wa­ter quencheth thirst better then wine: this is the argument. That which actually, and potentially doth most coole, and moysten, quencheth thirst best; but water doth both actually & potentially most coole, and moysten, therefore quench thirst better then wine: for small wine [...] al­though it moystens actually, & poten­tially, [Page 107]yet heats potentially. I Answere that this objectiō hath been answered before in part, Chapter 14. where in I proved that wine quencheth thirst better, because it addes wings to the penitration of water, by reason of the thinness, and tenuity of parts. So sal Prunellae, and sal tartari, although they be hot, coole more being mix­ed with cold water, therefore the minor proposition is denyed, for tis false. And although Hippocrates 6. Epidem. commends water in hot na­tures, [ [...].] neverthe­less in another place: for water, he gives wine in hot natures, and in ex­tream thirst he giveth wine and that very cold. Galens words are [ [...].] Galen de dieta sanorum. Hippocrates in this place seems better to praescribe waterish wine, that is cold, and yet obtaines the commo­dities of water. Secondly, to speak accurately, [ [...]] or dilute wine [Page 108]is one thing; but waterish wine [ [...]] is another, this is not hot but cold. Galen 2. Acut. 32. [ [...]] sitim tollit [ [...].] waterish wine asswageth thirst by coldness, and moysture. Again wine dilute is of two sorts, thick, and thin, that which is thin, cooleth; and therefore all dilute wine (that is wine mixt with water) or [ [...]] do not heat.

The third objection is, that water is good for poor blind eyes or such as see obscurely, and for this they quote Alexander Trallian: But Hollerius ci­teth Aristotle in his Problemes, that [hydropotae acutius vident] that water drinkers see more acutely, the reason pretended is, [quia vapores mag is sup­primit.] This authority I cannot yet find, neither in Trallian, nor in A­ristotle. And the reason, if true, may be applyed as well to beer, and wa­terish wine: but I could never find in antiquity that water repress vapours, but rather contrary, that in chole­rick bodies it increaseth choler; but wine is [ [...]] [Page 109]1. San. tuend. tem­pereth cholerick humo [...]s: Besides it helpeth forward all Evacuations 11. Meth. 9. therefore it helps to repel vapours.

Secondly, water is no auxiliary to quickness of sight [ [...],] neither inwardly, or outwardly as an efficient cause: but by accident, tis not excrementitious [ [...]] Hip­pocrates and Rondeletius in this case gives nowrishment, that is easy and not excrementitious, such is dilute wine, if it be thin and do not vapour up to the head. Hieronymus Mercu­rialis in the distillation of the eyes, where flies, moats seem to be. A­quam hoc casu a Rase & ab Avicenna [damnatam invenio] I find water to be condemned. Thirdly, suppose it to be true, that water drinkers, have Argos, or Linceus his eyes. Surely the eyes of their understanding are not so quick, for in cold Countries especially, water begets flegme. Be­sides elevated conceits or divine rap­tures come not from water drinkers. The Poet can make out that.

[Nulla placere, diu, neque vivere carmina possunt,
Quae scribuntur aquae potoribus.]
Thus if that be true which Horacere­hearses,
Small beer drinkers never make good verse.

Tis wine that gives {alas ingenio] wings to wit [ [...].] wine is the flying horse Pegasus. As the Epigrammatist.

CHAP. XXVI.
The Epilogue.

I Could (Gentle Reader) dwell upon this subject a year, and not be satisfied in any of these Chapters, but would refine them every one, and lick them over, and over, as they say, beares do there whelps, and be critical too. But I fear they are dif­ficult enough to vulgar capacities al­though but rudely polisht. There­fore I desist and expect these new lights may shew more light. Every [Page 111]man is [ [...]] a light, that hath but the light of reason. I confess there is a great difference, for some have a great light of reason, others have as little, and apter to be lighted, then to give light. Solid bodies give the greatest light. Solid reasons are the best lights. Hippocrates for humane light among Physitians, was the greatest, [ [...]] saith Nicomedes. His very words are the voice of God. [ [...]] saith Galen, that is Apollinis, which was the Author of Physick, and therefore stiled [ [...]] and [ [...]] the cause of health. Apollo was also called abso­lutely [ [...]] God. These are Galens words. But this by the way weak eyes, cannot look against the Sun, by reason of their own weakness, and the incomparable light of the Sun. Ignorant men, that have not [ [...]] a general litera­ture, cannot look upon Hippocrates writings, by reason of their own ig­norance, and the admirable light that is in Hippocrates: And Galen next to him is the greatest light, his Dialect is as clear as the Sun; his rea­sons [Page 112]are [ [...]] as liquid, and bright as fire: His indications, or de­monstrations are such as dazle the understanding of the best Physitians.

And these are the lights whereby we have proved our opinion. Now if there be any new light among the novellists, that can shew me clearer reason, & authority for the drinking of water in England, I will subscribe.

Et erit mihi Magnus Apollo,
Et nos cantemus quod clara voce camaenae,
Bistonia cecinere Lyra [ [...].]
He unto me, Apollo shall be.
And we will sing that which the Muses plaid.
On there Biston Harps when they call'd for aide.

O Apollo, O Apollo.

THE SECOND BOOK, ΠΕΡ …

THE SECOND BOOK, ΠΕΡΙ ΘΕΡΜΟΠΟ­ΣΙΑΣ.

The the READER.

IN my former Book I have discoursed [...], of drink­ing cold water, and have given many rea­sons, that cold water is not convenient in cold Countries; for water keeps a proportion with win­ter, winter with old age, old age with phlegme, and all these conspire with a cold Countrey. And therefore in some northern Countries, as Swede­land, Holland, men drink the strongest wines and beers that may be got. And that by the advise of their Physitians, and not without good rea­son, for this is the advise of their ma­ster Hippocrater, whose consel is, that in winter we drink [...] the strongest wine. Now in [Page 116]this second Book I handle [...], of hot drink actually, and de­termine against it. But because I write against cold drink, and warm drink, some weak understanding, or some prickeard critick will imagine, or suppose that I am like the Satyre that did blow hot and cold. Therefore I thought good, to give, the curteous Reader an account of the difference of these two Bookes. For there is no jarring in these discourses but may stand both, without contradiction or any opposition. The first Book is a­gainst the Novellists: This against an unknown Author Anonymus, who may be was shamed of his name. The first Book is of water only: this is of any drink. The first is limited to our Countrey. This hath no limi­tation or bounds, but is as I may say an ubiquitary, the first is against wa­ter potentially cold: This against drink actually warm. And that the Rea­der [Page 117]may know what these termes mean, I will set down briefly, what is actual­ly and potentially hot or cold, if I can hit on't. Actually hot is, that which is hot to the sense of feeling or touch­ing, so if a man drink broath, that it doth amburere gusturem, as Plautus saith, this broath is actually hot. For gustus est quidam tactus. Actual­ly cold is, that which is cold to the touch; so snow and yee are actually cold. Potentially hot is that which is hot in operation in virtue [...], or hot in effect; so wine in winter time is cold in Act, but potentially hot, vinum debet esse frigidum, Arnoldus vill. nov. 1896.quoad actum non quoad effectum. Po­tentially cold is that which cooleth [...] in virtue, effect, or opera­tion, so water made hot by fire is cold in operation. Now I have tould the Reader plainly what is actually, and potentially hot or cold. I will determine and conclude that to quench thirst [Page 118](which is one of the chiefest ends of drinking) which is actually hot and dry, tis necessary that our drink be cold, and moyst actually. Besides all nations drink actually cold drink, ubi­que gentium (saith Cardan Apho­ris. sect. 3.) vinum & aquam bibe­re licet frigidissimam. And tis bet­ter to follow the general consent of all nations, and all Physitians, then with an upstart Idiote drink warm drink; And although a vaine conciept or a flie-net at the first conceit, or first blush may please as Lycus his new opinion, which Galen relates to be [...] was well estemed for the present new­ness; but worst of all; and novelty is but a new itch of an old disease; but at this day in hac scabie tenemus vun­gues, we have a finger in the pie. In new errours volutamour, we wallow as a beetles in borsdung [...]. We are in the [Page 119]dregs of time, sumus in faece & a­murca mundi: and as Seneca saith, Meliora praetervolant, deteriora succedunt; & quemadmodum ex amphora, primum quod sinceris­simum effluit, gravissimum quod­que turbidum subfidit, sic in aetate nostra quod optimum est primum. Out of antiquity run the purest streams of literature. In antiquity dwells the character of Gravity and Majesty, as we may see not only in ae­difices, statues, pictures; but also in Learned tenets, which get sure footing to the way of eternity. For when cen­turies of years have given their gene­ral approbations, and past their solid censures, all rational men pass their v [...]tes, and subscribe, ‘Miramurque nihil nisi quod Li­bitina sacravit.’ And if our age were well vers'd in antiquity, there would be none cheated with novelties: And if we had but the [Page 120]solid light of reason, we would not be hurried away with the vaine illunation of new lights. New fancies are no­thing else but posterioris aevi pejores aves, ill birds of this later age, that cannot live long, but are as [...] die assoon they are born. And if they last a little longer, time will dis­cover their weakness and lightness. [...]. And although our age fortifie their imaginations, with strong supposed arguments as bulworks, and our new trepidations of late borrow their new moulded Religion from divine inspi­ration, [...], so doth our Author support his aereal fancy, with Peripatetical gravity, and Gale­nicals solidity, yet at last he must sing with Plautus,

Quasi solstitialis herba pauli­sper fui,
Repente exortus sum, repen­tino occidi.

A Confutation of the treatise of VVarm drink: ΠΕΡΙ ΘΕΡΜΟΠΟΣΙΑΣ.

I Know many trouble themselves with this question: whether warm drink be better then cold. Our Novelists, though they ad­minister cold water, are wholy for warm drink. This opinion they drew not from any ancient Foun­taine, but from a new discovered spring, tanquam ex fonte Caballino, or a new Hippocrene. That is an En­glish Book intitled: A treatise of warm drink, printed at Cambridge. And this Book our countrimen follow, as if the Author had been brought up (as a man may say) at the foot of Ga­maliel, or taught by the Oracle of A­pollo. It may be the whole Univer­sity [Page 122]is totally converted to the drink­ing of warm drink, by this our Au­thor, who like another Thessalus, Me­thod. 6. [...] set­ting in the Doctors or Professors chayer, dictates canons & rules of Phy­sick, [...], as if they were edicts of Kings and Princes, without giving a reason, and to speak truth, our Author hath not so much as one positive reason; but two or three poor objections out of Ari­stotle and Galen, in which for want of judgment and literature, he is m [...] ­serably mistaken, as shall appear hereafter to any rational man.

But before I come to the maine battalia, I will give you a character of our Authors grand Learning, by which you may know him as Hercu­les by his foot, ex pede Herculem. For in his first page he saith, that Homer with great dexterity of wit cals a Me­thod of writing [...], a golden chaine. He dreamt of Gold, but tells us nonsense: for where did Homer call Method a golden chaine. [Page 123] Homer never wrote of Method, his work it self is but a Rapsodie, as the Criticks relate, and of old they that sang Homer's [...], were called [...], and rapsodoi, because they sang patcht verses. What mad­ness is this? I could not imagine any face could have so much brass, as to tell so bold a lye to the University. For Homer speaks no more of Me­thod, then he doth de facie in orbe lu­nae, or of the man in the Moon. And if we believe the divine Plato, this golden chaine is the Sun. Plato h [...]s words declaring the golden chaine, are these in his Theaeteto, [...], and by the light of this Sun we may see the [...]: or sparkes of our Authors understanding. Who (I easily believe) did understand Greek no more then a Beast, yet forsooth he must quote Homer's Greek words, to no purpose at all.

Now I will come to his discourse, which I think is as brutish and illite­rate, as the former of Method, and will have as bad success, for where [Page 124]as tis a manifest and firme conclusi­on, never contradicted for these thou­sand years together, by the Learn'dest all ages. That cold drink is better to quench thirst then warm, because thirst is a disposition hot and dry, and therefore requires a cold and moist remedy to give it satisfaction, so A­ristoteles 2. de anima, [...]. Thirst is an ap­petite of moysture and coldness. Therefore it must have drink cold and moyst. This is an invincible ar­gument. I shall not need to put this argument into a Syllogistical forme. Every proposition in Arist. virtually is a syllogisme. The Learned may know that the argument is grownded up­on the great whoele of Physick, which is, that contraries are cured by contraries, and that the conclu­sion must follow [...] of neces­sity.

Yet our incomparable Author brings this argument with great dexterity of wit, (as he said before of Homer) to prove warm drink better to quench thirst then cold. Thus he [Page 125]bringeth the greatest ratiocination against himself, that can be possible, as he himself in a manner confesseth, so that he is urged to prove one of these results.

Either that drink actually hot, doth better, coole and moysten the body then cold drink.

Or else Aristotle his meaning is not directly as his words seem lite­rally to pretend.

The first result is such an evident contradict on in it self, that tis mad­ness to confute, and our Author pas­seth it over in silence as ridiculous.

The second result is so opposite to Aristotle, that he saith, tis no small impudence, to oppose so great a Phi­losopher. Therefore at last he be­gins to slubber over the matter, and would make a nose of wax of Aristo­tle his text, that his meaning is not directly as his words seem, bringing neither reason or authority for his o­pinion; but rather an objection or two to prove, that thirst is only an ap­petite of moistness, which he proveth out of the tenth section of the pro­blems, [Page 126]where the Philosopher inqui­ring (saith he) what the cause should be, why other Creatures do sooner prey of, and eat dry meat, then moyst; but man more often takes moyst things then dry, which cau­seth him to desire to be cooled, whereby tis to be noted, that he on­ly maketh mention of moysture to coole.

But to answere this frivolous obje­ction, and clear the Philosopher, we will lay down his own words, which are these, [...]. That is why other living Creatures take dry now­rishment, but man takes drink or moyst nowrishment, Is it because man by nature is hottest, and desire more cooling. By this discourse of A­ristotle, you may see, if you have any poreblind eye of the understanding, that the Philosopher teacheth, how man, because he is hot, drinks more then he eats. And indeed man is hot­ter [Page 127] calido innato, with an imbred heat, then other Creatures, there­fore he must defire more cooling from drink, [...], moyst non­rishment is nothing else but drink [...], saith Plato, and as Aristotle saith in his problemes, man requires moysture [...]. So Galen in 5. Aphoris. [...], and so 2. Aphoris. 11. And be­cause our Author did not understand Aristotle's [...], he built the whole fabrick of his opinion upon his own ignorance, therefore I must tell him, that [...] and [...] drink and moy­sture is all one. Besides Aristotle in this very place, cited by our Author seems to understand moysture to to coole [...], which can be nothing else but drink that is actu­ally, and potentially cold, and so G [...]stavinius upon this probleme in­terprets; and if our Author had been in his wits, he could not have under­stood this place of Aristotle other­waies, but I fear he hath too moyst, and Phlegmatique a brain to under­stand the Philosopher. Anima sicca, [Page 128]anima sapiens, sed est in udo Maenas & Attin, as saith Persius.

Again drink is simple and merely drink, as water, which is only our natural drink, or as wine and ale are meat and drink, so run our old En­glish verses.

Ale was his meat, his drink, his cloth: ale did the old man revive,
And if he could have drank his ale still, he had been still alive.

So is wine meat, as Galen de caus. morb. Vinum modice sumptum, [...]. he reckoneth wine for the best, and the most nowrishing meat, if it be moderately taken; but properly drink which is water, nourish little or very weakly, and all weak nowrish­ment is cooling. Hippocrates 6. Epi­dem. 4. [...]. So that drink [...] which is wa­ter cooleth, because tis of little and weak nourishment. Therefore Ari­stotle in the fore-mentioned place of the problemes, by moysture under­stands drink (by [...]) and primari­ly water, secundarily other drinks, [Page 129]which are cold and moyst: for sim­ply water [ [...]] is drink [ [...]] and drink simply is water. This is especially the moysture which Ari­stotle speaks of, to quency thirst, be­cause man is hot and thirsty, there­fore he naturally requires such drink to coole.

Thirdly, [...] moysture is two­fold, either aereal moysture or wa­terish moysture: humidum aqueum est quod actu & potestate frigidum: a wa­terish moysture is actually and po­tentially cold, and so saith Scaliger lib. 2. de Plautis. Humidisatis aqueae natur a est frigida: The very nature of waterish moysture is cold, and so al­so Horatius Augenius disputes, and such: moysture is required in thirst, for drink and moysture is all one, for whereas Aristotle 3. sect. problem. [...]. The loving of drink is a desire of some moysture, there Plato makes mention of drink: [...]. Thirst is an appetite, or desire of drink, wherefore potus est [...] est potus, drink is moy­sture, [Page 130]and moysture is drink. For see­ing there is a perpetual flux of our bo­dyes, the dryer solider part is re­freshed with meat, the moyster part with drink. And this is the chief use of drink, to make good that which is exhausted, 1. San. tuend 3. but when the moyst part is exhau­sted, then cometh dryness, and con­sequently the necessity of drinking, for as we grow dryer, so we grow hotter, which are the causes of thirst, Galen 1. de Symptom. caus. c. 7. [...], that heat and dryness is the cause of thirst, for which drink is the best remedy, and among drinks that which is cold and moyst, for thirst being a disposition (as I said before) hot and dry, or a natural disease (for so Galen calleth it) hot and dry, it must of necessity challenge cold, and moyst drink, which is contrary, for contraries are cured by contraries. Therefore Ga­len saith, that water is the remedy of thirst, 1. Simp. med. fac. c. 7. [...]. And if thirst cometh of [Page 131]heat as all Philosophers and Physiti­ans consent, thē cold quencheth thirst best, so Plato [...]. So also Hippocrates de diat: [...]. Whosoever are thirsty very much, they must drink waterish wine, and that very cold or extream cold, what now will our [...] or Warm-drinker say to Hippocrates, that affronts so plainly and manifest­ly? Besides if Aristotle should un­derstand only moysture (excluding cold) to be the remedy of thirst, he should be laught at, and exploded in his own Peripatetick Schooles. For cold cannot be seperated in our na­tural drink, which is as cold as tis moyst. Therefore Aristotle accord­ing to Philosophers and Physitians, that is according to the dictates of reason saith admirably well, and without contradiction and literally. 2. de anim. [...], thirst is an appetite of that which is moyst and cold. And [Page 132]although in some places he mentio­neth only moysture, yet coldness is necessary included, as it is also in Hippocrates Aphor. 1.16. [...]. That moist diet profitable in agues? who will find fault or cavil at Hippocrates for this? certain none but some phleg­matike temperature. And Hugo Se­nensis saith, that Hippocrates made mention in this aphoris. only of moy­sture, not of cold, quoniam de frigido dubitaver at nemo, atque frigidi ali­menti, in febribus, indicatio clarissima est: for no man ever doubted of cold, for the indication is cleer; that a hot sickness requires cold nourishment. Thus Galen Method. 8. c. 9. Where he quotes this very Aphorisme saith, that an ague is hot and dry, and therefore, requireth [ [...]] cold and moyst diet, that is water in hot Countries or warerish wine; such as have the vertue and weakness of wa­ter, and that very cold, for nothing can be more ridiculous, then to give warm drink in hot dispositions, such as thirst and agues are, for thirst re­quires [Page 133]the same proportionably that an ague doth. Yet our Author will have all men in all conditions, for he never so much as distinguisheth, or excludeth any from his warm drink. This is his Panacea that cures all men in all diseases or dispositions, this is his calopodium, a Coblers last that fits every mans foot, and so much for the first objection.

The second objection is out of Ga­lon, in his Book of inequal tempers, where he doth prove the occasion of thirst, to be drought or dryness, which is remedied per humidum, not per frigidum, that is by moysture, not by cold; for althoug it cannot be, but that heat doth procure thirst, yet look into the reason, and you shall find it is propter inopiam humiditatis, because it hath not his just proporti­on of moysture.] I reply first, that this Author hath shewn his igno­rance in Aristotle sufficiently, but now he will shew as much in Galen. Let us therefore take a view of this objection, although it be the same with the former; next set down Ga­lens [Page 134]words, and see whether they bear the same sence, which our Au­thor would have them. The text which our Author cites out of Galen is this, [...], that is: In hunger the solid and dry substance is deficient; in thirst, the moist substance is wanting; up­on which place Vallesius thus com­ments Galen (saith he) signifies no­thing else, per [...] by a moyst substance then drink, for he calleth moystness, drink, which is water. And in his Method lib. 1. c. 10. he af­firmeth, that vere potus ac nihil aliud quampotus est sola aqua. That which is truely drink, and nothing else but drink, is water. Thus Vallesius, therefore Galen in this place, doth not exclude cold, but rather include it: for drink properly and naturally (which is understood by moysture) is water, and nothing that is simple, cooleth and quencheth thirst better then water, therefore this is the natu­ral drink of all Creatures, and satisfies every living Creatures thirst. At this [Page 135]aimes Oppian, when he saith [...].

And Vallesius further saith, that gelidus potus magis attemperat, proinde siti & excrementorum acrimoniae melius occurrit. That is, water as cold as ice, tempers the heat, quencheth thirst better, and blunts sharpness of excre­ments; where we may note that cold drink quench thirst better then hot: but to go and follow our Author.

But saith he, to enter into further consideration of the matter. Let us examine the reasons, why cold should be necessary in allaying of thirst. It appeares to me, that it is ei­ther to extinguish or to mitigate it, but extinguish, it cannot, for let any man that is exceeding dry, eat any that is never so cold, not having any thing moisture joyned with it, and he shall find by experience, that it may well choke him, but in no sort allay his drought] Thus far our Author, who if he had purged his braines with Hellebore, as Carneades did, when he was to dispute with Zeno, he could not discourse so madly, for entring [Page 136]into further consideration of the mat­ter, he never comes near it. The controversy being of drinking beer, wine, water, and whether tis best to drink them hot or cold, his mind is of gut-timber, for he talks of eating, saying [if any man eat any thing ne­ver so cold, it will not allay thirst, not having any moysture joyned with it.] This is true; but heavenly wide from the matter, [...]. And although cold meat cannot allay thirst, yet cold drink cannot only allay it, but extinguish it. Cold and dry cannot cure thirst, but cold and moyst can. The true cure of thirst naturally is cold water. As I said before out of Galen, [...]. Therefore how sweet and pleasant is cold water, to those that are thirsty, the Poet expresseth in these verses.

Tale tuum carmen nobis divine Poeta,
Quale sopor fessis in gramine, quale per aestum,
Dulcis aquae Saliente sitim restin­guere rivo.

And Theocritus, whom the Poet imi­ated thus:

[...],
[...].

Oppian also commends water to the thirsty.

[...],
[...].

Thus the Philosophers, Physitians, and Poets, and if these testimonies will not satisfie our Author, I will quote him andeniable authority, out of the Sacred Scripture. Proverb. 25. [...]. As cold water is pleasant to a thirsty soule, so is a good message from a far Countrey. And if the Old Testa­ment will not serve the turn, we will produce the now, for Joan 4. Our Blessed Saviour when he was thirsty, what did he ask of the Samaritan? nothing else but cold water to drink, which admirable Nonnus express thus: [Page 138] ‘ [...].’ For this he did to coole, as also Theo­phylact saith: [...], because it was the heat of the day, and let not our Author be so absurd, to think of cold meat to quench thirst. The Apostle will otherwise teach and better manners, Rom. 12. [...]. If your Enemy be hun­gry feed him, if he be thirsty give him drink.

Lastly (saith our Author) if it be alledged, that drought having heat joyned with it requireth cold, in re­spect of his heat, as dryness doth moysture, and so cold joyned with moysture doth best remedy both, because, contraria contrariis curantur, contraries are cured by their contra­ries. Yet it seemeth to me a matter far unfit, for two causes: The one, although that be Galen's ground, yet it is not so to be taken literally, but it stands with that ground likewise which is that, Omne repentinum natu­ra [Page 139]inimicissimum: All sudden altera­ [...]ions are contrary to nature] Tis [...]rue that thirst having heat requires drink, that is cooling, and is ground­ed upon this maxim: Contraries are tured by contraries, which is not on­ly Galen's ground, but Hippocrates al­so, and all rational men, and may appear to common sense. But let us go to the great tribunal of Physick, whose edict is this: [...]. 6. Epidem. And again, [...]. Again [...]. And yet again: [...]. Every one of these texts prove that contra­ries are cured by contraries, and three of them prove that cold water cu­reth not natures, and hot disposi­tions; neither is there any rule or ca­non, that can possibly contradict them, yet our Author like a true cri­tick of this later age of new lights, averreth that Galen's ground is not to be understood literally. It seems when any authority cross our Au­thor, [Page 140]then this not to be understood literally: sure enough all authori­ties are to be understood literally or mystically. The mystical sense is either allegorical, or anagogical, or­moral. And if Galen be not under­stood literally, then he must be un­derstood mystically. But how ridi­culous tis to run to a mystical sense in Physitians, and Philosophers, who are as clear as the Sun beames to the Learned, let any man that hath but a dragme of reason judg, such is that text. 2. de anima, [...]. Thirst is a desire of cold and moyst. I say this text is clear to the light of reason, and yet our Author will not have it under­stood literally, but mystically. But it may be, he may find some apoca­lyptical mysteries in Philosophy, and Physick, which a world of Learned men never so much as dreamt on be­fore. And for this rule contraries cure contraries, may very well stand with that ground, sudden mutations or changes are contrary to nature. Hippocrates 2. Aphoris. 51. [...], [Page 141]and too much and suddenly to evacuate, to fill, to heat, to coole and is dan­gerous. This Authority is as much a­gainst warm drink, as cold. But in­deed, touch neither of them in a di­rect line, we see Beasts drink water with ice in it, and so have men done. S [...]n [...]ca. Necnive quidem contenti sunt, sed glaciem, velut certior illi ex solido ri­gor sit, exquirunt, ac saepe repetitis aquis diluunt. Neither are they content with snow, but they find out ice, and dissolve it often in renewed water to coole the more. But est modus in re­bus: there is a mean in all things.

The second reason is, because (saith our Author) tis not possible that every man, woman, & child who being hot, and desire drink, can up­on every motion so proportion the cold, that it shall just fit the degree of heat. And then if it be too small, by its anteperistasis, it hurts where it should help: if greater then the heat require instead of allaying the heat, it utterly killeth it] What an admi­rable ridiculous objection is this, and [Page 142]nothing to the purpose, to imagine that every man, woman, and child should give a due proportion of cold? and who can give a due of warm drink? Neither is it requisite for e­very one to apply contrariis contraria aequalia; but he may apply contraries either greater, or less, or aequal, as Vallesius witness in his controversies. But (saith our Author) if it be too small, by his antiperistasis it hurteth where it should help.] To see how men are bewitched to error, and as I may say bedevild in their ratiocina­tion, when they forsake antiquity, and follow their own own interpre­tation, for then errour begets errour to the end of the Chapter, for if he had read Theophrastus, he would have told me another tale, for he saith quite contrary: [...]. Of potable waters, cold is the best, for it help­eth concoction best of all by an anti­peristasis. And if the cold (saith our Author) be greater then the heat requires, instead of allaying the [Page 143]heat it utterly killeth it] Here is no consequence, for we may take drink very cold in summer, in hot Coun­tries, and where custom is predomi­nant without any hurt; besides we need not take our drink too cold, nor very little cold, for there is degree between these two colds. Again I may confess his consequence true. That it should quench the heat, that is kill it, and so Hippocrates punctual­ly speaks, 6. Epidem. [...]. Cold killeth those things which are of heat, for nothing is more contrary to fire then water, because fire is hot and dry: water is cold and moyst. The very same reason is of thirst, which is hot and dry, and is quenched or killed by water, which is cold and moyst.

These are our Authors founda­tions upon which he hath builded his new fabrick, which being taken a­way all falls to the ground. In rui­nam prona sunt quae sine fundamentis cre­vere. Seneca. Now let us come to his authorities, which are in his last Chapter, for I handle only but two [Page 144]Chapters: The first, wherein he layes the foundation: and the last, where are his authorities.

Authorities out of the ancients, for to prove the use of warm drink.

OUr Author in his last Chapter proves, that the Gretians and the Romanes did use warm drink. And first among the Grecians, Phylostinus, that excellent Physitian wrote unto his Countrey-men, and Counselled them in the spring, and all Winter to drink their liquor calidissimum most hot, and in Summer time suke­warm, so that at all times he shews, that cold drink was not to be used.

1. I answere, that I am perswad­ed, that this is the Authors own in­vention, for he neither quotes Book nor Chapter, nor Author right, for there never was any such Physitian that ever I could learn. 2. No Phy­sitian ever gave calidissimum, most hot drink at any time of the year, and much less in the spring. 3. No Physitian ever gave absolutely luke­warm [Page 145]drink in Summer, or at any time of the year in haile constituti­ons. 4. If Philostinus gave drink as hot in the Spring as in Winter, he was in an errour, for middle constitu­tions require middle temperatures of drink, as Hippocrates de diet.

3. His next authority is Athanaeus in his 8. Book, speaking of Strationi­cus the Harper, who called Rhodios delitiis exolutos, & calidum bibentes al­bos Cyrenaeos Rhodiumque oppidum, ci­vitatem porcorum: That is, Strationi­cus the Fidler, (for so H. Stephen and other expound Citharaedum, although it signifie also a Harper, but the word is more generally taken) call them of Rhodes [...] & [...], lux­urious and warm drinkers compa­ring them to Hogs: This considered, the place is nothing to the purpose. Luxurious men have drank warm drink; but the question is not de facto, but, de Jure, as the Lawyers speak, whether or no haile men may drink it in the Regiment of health. Lux­urious men have drank and eat, that which was not justifiable to reason. [Page 146]Some have drank poison, but who will warrant it upon good grounds. In this answere we may note, that our Author is mistaken when he compares the City of Rhodes to Hogs, for in Athanaeus there is no such thing, the Greek words are [...] vocat a City of suters, he mistakes pro­cos pro porcis.

Thirdly, Julius Pollux in his Ono­masticon propounds this question, whether the ancient drank their wa­ter hot, and concludeth they did. I answere: That Pollux bringeth au­thority out of Homer and Hippocra­tes, but confesseth them to be in­valid, and weak, but at last he bringeth out of Philemon, that calda solida est vendita [...], that hot wa­ter was sold for a forthin, which say­ing (as Pollux affirms) doth manifest­ly argue the drinking of warm wa­ter. I answere, that this argument is not evident for two reasons. First, is not probable, (as also H. Mercu­rialis assert.) that boiled water was sold for so poor a price. Secondly calda, is potable water, they called [Page 147] caldam, therefore Philemon under­stands aquam potabilem. Seneca: Ab hac defatigatione mag is quam exercita­tione in frigidam descendi. Hoc apud me vocatur parum Calda. But of this more in the tenth authority.

Fourthly, Apulejus lib. 2. de aureo a­sino, Fotis arripit poculum ac desuper a­qua calida injecta porrigit ut biberem: Fotis takes the Cup, and from above pouring in warm water, offers it me to drink. I answere, that calida a­qua is not water hot actually, but cold, yet it was made hot purposely to receive the more coldness, for the ancients drank their drink very cold. So Beroaldus upon this place, out of Pl [...]nie, Neronis Principis inventum est decoquere aquam vitroque demissam in nives refrigerare. Ita voluptas frigo­ris contingit sine vi iis nivis. Item cale­factam magis refrigerari, subtilissimo invento. Tis the invention of Nere the Prince, to boile water, and in a glass let it down into snow, to coole it, so the pleasure of the coldness is tasted, without the offence of the snow, for all water decocted or boil­ed [Page 148]is more profitable, and that wa­ter made warm, is made more cold by a very subtile invention. You see they did not drink hot water but very cold, putting the boiling water into snow. And of this custom Galen speaks 7. Meth. [...], and I gave not only Fountaine water, but such as was cooled with snow, as they had wont to prepare it, at Rome, first heating the water, which they call decoction.

But for further proof (saith our Author) I will prove it both by the ancient writers of prose, and also Poets, that the Romanes used it. And first Varro defining this word calix, saith, it comes of the Latine word ea­lidus, because in it calidus apponebatur potus, hot drink was served. I an­swere, that thus we read in Varro: Calix a caldo quod in ea calidus potus ap­ponebatur & caldum in eo bibebant. Cal­dum is not here to be understood wa­ter hot actually, but such as Neroes decoction was in the last answere.

Secondly, calix is not a calda as [Page 149] Varro, but rather a [...] Macrobius, or as Isidore, because calices were made of wood; for the Grecians call all kind of wood [...]. 3. I ask why our Author amongst the Romanes, begins first with Varro, when before this, he had proved it out of Apuleius. Surely he takes Apuleius to be a Gre­cian, not a Romane.

The sixth is Paulus the Lawyer, speaking of the difference between the Vessels, that they heated in, saith there is no great difference between Cacabus and Ahenum, for in the first they bo [...]le their meat, and in the other their water to drink. I answere, that the ancient boiled their meat not only, in cacabis, but in abenis. Virgil.

Pars in frusta secant virubusque trementia figunt,
Littore ahena locant alii flammas­que ministrant.

Secondly, they did not drink in ahenis, but rather boiled their water in them, for ahenus is a Vessel to pre­pare hot water, and so is miliarium, which word is expressed in the glos­sary [Page 150]very well [...], a Vessel to heat water in. Athenaeus calls it [...]. But all this is nothing to the purpose: we confess the ancients had Vessels to heat water in, but that they drank actual hot drink, we deny, especially in the Regiment of health.

The next is Plautus in his Comedy of the Vaunting Souldier, in these ve­ry words:

Quia enim absorbui,
Nam nimis calebat, amburebat gutturem.
I supped it, for it was so hot, it burnt my throat.

Again the same Author in another Comedy, brings forth Labrax speak­ing to Neptune, in these words:

Edipol, Neptune, es balneator fri­gidus,
Cum vestimentis posteaquam abs te abis, algeo,
Nec Thermopolium quident ullum ille instruit,
Ita salsam praebet potionem & fri­gidam.
[Page 151]
Truely Neptune thou art a cold bath-keeper,
Since I came from thee I freeze in my Clothes,
Neither doth he keep any hot wa­ter shop,
He gives us so salt and cold a po­tion.

I answere, that Plautus doth not in any of these places handle of hot or warm water to drink, or quench thirst, but of warm potions which were sweet. And Lambinus upon the words of Plautus affirms, that the an­cients delighted in warm potions, which were mellitae, and were to be sold in Thermopoliis. Neither is Ther­mopolium a hot water shop, as our Learned Author unfornately ima­gines, but a place where dulces potio­nes vendebantur, quas calidas bibere so­lent, where sweet potions were sold, which they had wont to drink hot, as Lambinus upon Plautus and Adrta­nus Junius witness, and Plautus him­self maketh manifest, where he reck­oneth Murrhinam passum defrutum mellinam.

Horatius also when he writes to Telephus, in his third Book of Odes, hath this, saying,

Quo Chium pretio cadum
Mercemur? quis aquam temperet ignibus?
For Chian wine what men exact,
Who'll our water to warmth redact?

I answere, that this place of Horace is nothing to the purpose: for the Poet speaks of bathing, so Bond upon this place, quis balneum calefaciat? nam veteres non nisi loti & uncti dis­cumbebant. He speaks of heating of water for a bath, for the ancients ne­ver sat down to meat unless bathed and oynted.

Lastly, Juvenal, in his fisth Satyr hath this saying, ‘Quando vecatus adest calidae gelidae minister?’ When will the drawer come to give us hot and cold water. And Mar­tial in his verses made to Sextilianus the great dtinker, saith thus,

Iam defecisset portantes calda mi­nistros,
Si non potares Sextiliane merum.
[Page 153]
They had lake hot water by this time,
Had not Sextilian drunk wine.

And in many other places, especially Martial speaketh, of Calda. But I an­swere with Latinus Tancredus, potus bi­fariā intelligitur, aut onim viribus ignis aut solis incaluit, aut potus calidus est illa qua vel vinum quae nulla arte refrige­rantur; sed qualia contingit esse bi­bituris, bibenda offeruntur. Hinc Cal­dam Martilis appellat aquam nullo in­ [...]enio redditam-frigidam. Drink is ta­ken two wayes, either that which is hot by fire or the Sun, or warm drink is that water or wine, which is are not cooled by art. And so Mar­tial calls water hot (caldam) that which by cunning or invention is not cooled. Hieronymus Mercurialis, Scribit, Caldam fuisse aquam illam quae nulla arte refregeratur, sed quae, qualis suapte natura potituris porrigebatur. Sic etiam Seneca, in frigidam descendi, hoc apud me vocatur parum calda. Where­fore I conclude, that water, or wine, or beer, that is hot by fire or Sun, is never to be given in haile and sound [Page 154]bodies, because they be for no use, but to cause nauscousness and vomit­ing, for actual hot drink is contrary to nature, which in thirst requires cold and moist drink, which the nature of Beasts do make manifest, for they by a natural instinct follow cold drink; besides, neither Galen, or any other Physitian ever praescribed warm drink in the Regiment of health. And if it can be proved among the ancients, that they ever drank warm drink, it was more for their pleasure and wantoness, then for health: and so L. Mercatus saith, non sanitatis sed libidinis gratia potabant Calidam. These are I think answeres sufficient against our Author. There be other Testi­monies which are by these things, that have been said already answe­red, and I will not chew my cud, Oc­cidit miseros crambe repetita magistros.

But I had almost past over the Chi­nenses, which seems to be a matter of great moment. That warm drink (saith our Author) is used at this day amongst whole nations, I will prove by Giovani Petro Maffei the Jesuite, [Page 155]who in his sixth Book of Histories writes, that they of China do for the most part, drink the strained liquor of an herb, called Chia. And Persino the I­ [...]alian writes, that he saw himself 3. Principes Grapponenses, which came to kiss Pope Gregorie the 13. foot, who drank nothing but water, affirming it to be the custom of their Countrey.

I answere, that custom hath a plenipotentionary power, in diet espe­cialy, and those of China and Japonen­ses drink warm water from their in­fancie, therefore natural, because custom is another nature. But to an­swere the Traveller with a Travel­ler, and pay him in his own kind. Audivi (inquit Tancredus) de nobiliss. equite Vincentio Bune qui ea loca pera­gravit, cos populos distillationibus obno­xios, cui malo ut occurrant praesens in­veniunt remedium calidam potionem. So those of China and Japan are vexed with distillations, and therefore drink warm drink, as a remedy for their distillations: So may any man that pleaseth, if he be troubled with fluxes, catarrhes, and distillations, and ac­customed [Page 156]from their infancy may drink their drink warm. And to wind up the bottom of all my dis­course, I will only insert a few verses out of Martial.

Setinum dominaeque nives densi­que trientes,
Quando ego vos, medico non prohibente, bibam?
Stultus & ingratus, nec tanto mu­nere dignus,
Qui mavult haeres divitis esse Mydae,
Possideat Libycas messes Hermum­que Tagumque,
Et potet calidam qui mihi lau­dat aquam.
When shall we drink rich wine with snow made cold,
Which with his glittring sparkles burnes in gold?
He is a foole ingrateful and not worth
So great a blessing that's Midas ins birth,
Let him have Iamaica gold, nay much more
Then Hermus, Tagus, and Li­by an shore.
[Page 157]
Let him drink cold, that is dis­crete and waighes it,
And let only fooles drink warm that praise it.

Thus I end, wishing not any of my Friends to drink warm drink.

— [...]
[...].

ΠΕΡΙ ΘΕΡΜΟΠΟΣΙΑΣ.

I Am tandem coronidis vice conclusio­nes quasdam tanquā tot bases dog [...] maticae & veteris doctrinae contr [...] Medicinae navatores, consti [...]uere & ob oculo sponere decrevi; in quibus no prole­tarios & inferioris classis criticos, sed eru­ditos & [...] provocare audeo, ne (que) enin is sum quirigidas [...] censuras, ut decumanum fluctum, aut [...] formido. Conclusiones au­tem sunt hae sequentes,

Prima est. Calidus potus aut tepi­dus nulli sano homini convenit. Haec con­clusio est Christoph. a Vega, & omni­um dogmaticorum, cujus ratio est, quod calida & tepida debilitant stomachum relaxando, causant vomitum, ut recte Petrus Abanus. Aqua calida (ut eti­am Gentilis super Avicennam) corrum­pit digestionem (intelligit concoctionem) nam digestio fit in fundo, aqua autem calida dilatat cibum, frigiditas con­stringit. Idem docet & Avicenna, Galen 1. ad Glauconem, [...]. Sic & tepidaven­triculi firmitatem dissolvunt 8. Method. [Page 159]5. [...]; & 6. tuend. San. 9. [...]. Cornel. Cels. lib. 1. c. 3. qui vomere post cibum volet, si ex facili faciet aquam tanquam tepidam an­te debet assum [...]re. Et quia Praesbyte­riani hunc potum calidum aut tepidum solent propmare, adferam pro illis Caput tertium Apocalypseos vers. 16. in quem locum Arethas Caesariae Cappa­dociae Episcopus sic commentat. [...]. Quare omnes (quod sciam) cali­dam & tepidam po [...]ionem damnarunt, & sane neque Galenus neque ullus alius Medicus calidae potonis unquā nisi in ae­grotis mentionem fecre. Unde recte Hie­ronymus Mercurialis, Ego sane ita semper existimavi, nunquam inter con­vivia veteres aquam talefactam bibisse, quod ea potius concite vomitum, quam ut voluptatem aut comnodum afferat. Ludovicus etiam Mercatus, Soli (in­quit) hominos inter aninalia calidos se­quuti sunt potus, non sanitatis sed libidi­nis gratia.

Non negamus veteres aquam olim ca­lefecisse & decoctam fuisse vetustiss, tem­poribus cognitam, quod dipnosophista pro­bat apud Athenaeum, ubi haec leguntur, [...], aqus decoctae cyathus, sed quod aquam caldam actu aut potum actu calidum, est inter [...] Callimachi, probare. Nam nemo (inquit Horatius Augenius) ex­stitit qui pro sanitate conservanda con­suluerit hujusmodi potum Plinius eti­am testatur, nullum ani [...]al aliud praeter hominem calidos potus sequi, ideoque non esse naturale. Nam tatura sanorum potum abhorret calidun. Eodem Auge­nio teste.

Secunda est, Pous excellenter fri­gidus non competit sanis. Haec etiam est conclusio omnum dogmaticorum. Cardanus, De San. tuend. valde frigida actu vel po­tentia evitari debent. Sed relictis rivu­lis mare Pegasea navi secemus. Hip­pocrates de dietalibro 2. [...] Et 6. Epidem. [...]. Hu­jus ratio fundatur in illo Aphorismo, [Page 161]omne nimium est naturae inimicum [...], omne nimium ver­titur in vitium, sic 5. Aphoris. [...], hoc est, [...], Hoc est; quod Galen quando­que [...] quandoque [...]. Paulus Aegineta [...] ut ipsemet exponit Paulus [...]. Hunc potum veteres, & recentiores appetiere ultra sanitatis limi­tes, & circinos vagantes. Cardanus A­phoris. 3.17. Ʋbique gentium vinum & aquam bibere liceat frigidiss. Ger­mani (ut observat Fuchsius in 6. Epi­dem.) prae caeteris nationibus frigido vino impensius delectantur, nam hyeme multa glacie & nive collecta in specu subterra­neo, ne liquescat conservata, illa in magnis aestibus ad refrigeranda vina magna multorum admiratione utuntur. Hoc olim memoriae olim mandavit Martialis.

Non potare nivem sed aquam potare rigentem,
De nive commenta est inge­niosa sitis.
Sic & Juvenalis, Satyra quinta.
Cum stomachus Domini fervet potuque ciboque,
[Page 162]
Frigidior geticis petitur decocta pruinis.

Nec solum potum nive refrigeratum, sed ipsam nivē bibebant. Seneca, non sorbere solum nivem sed etiam frusta ejus in sey­phos dejicere. quaest. nat. lib. 4. Nec nive quidem contenti sunt sed glaciem veluti certior illi ex solido rigor sit exqui­runt ac saepe repetitis aquis diluunt. Se­neca ibidem. Exstat etiam Simoni­dis elegantiss. epigramma quo nivem in­jici suo poculo à pincerna postulat, ubi ni­vem terra obrutam vivam vocat. Hi autem sunt versus.

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Porro ut frigidissima fiat aqua calefa­cienda [Page 163]priusquant in specum demittatur aut in puteum; ratio est quia aqua cale­facta habet raritatem ac tenuitatem sub­stantiae & deinde facile patitur ab am­bienti frigido, quae si frigida foret, Galen. 6. Epidem. 4.8. cum frigus condensat & compingit, non ita facile externi frigoris actionem suscipe­ret, quam rationem ex Alexandro col­ligere licet eo problemate cujus initium, [...]. Sed pessime (ut ait Pacius) sibi consulere videntur ditis­simi ac potentiss. qui aut nive aut glacie, aut locis subterranels ac puteorum vora­ginibus aut aquis praegelidis vinum aut aliam quamlibet potulentam materiam refrigerare contendunt, quam maxime possunt, & quamvis Galen 7. Meth. 4. exhibuit aquam nive refrigeratam [...]. Non tamen id fecisse videtur Galenus nisi in intemp [...]rie calida morbosa. Sic 1. ad Glauc. 4. Neronis autem principis videtur inventum aquam decoquere vitroque demissam in nives re­frigerare. Et Casaubonus in Atha­naeum, [Page 164]Decoctam Neronianam anti­quioribus temporibus Graecis fuisse in­cognitam non dubitat. Sed hoc nun­quam à me impetrabit. Nam ego facile persuasus sum Decoctam hanc fuisse no­tam Hippocrati, tum quia admodum Philosophico fuit ingenio, tum quia lib. de acre, aquis & locis, scribit, [...], tum denique quia 6. Epidem. meminit deco­ctae ad refrigerandum, [...], & alibi in magna siti dat [...]. Sed [...] ex nive est. Galen [...] 6. 6. Epidem. 4.8.Epidem. 4. quibus rite consideratis, hanc decoctam Neronianam Hippo­crates fuisse notam probabile est & quia forsan redivivam postliminio hanc intu­lit Nero, dicebatur Neronis decocta, qua scilicet frequentissime utebatur.

Sed non praetereundus magnus Julii Pollucis lapsus, & quidemrara avis est si quando Grammaticus Philosophum in­telligat. Pollux citans verba Hippo­crates 5, Aphoris. 18. [...] & manifeste deducit quod Calida [Page 165]dentibus idonea sunt [...] (inquit) [...]. Sea inepta & frigida est haec Pollucis consequentia. Hippocrates enim per [...] non intelligit quodcunque frigi­dum, sed [...] cum articulo qui intendit, aut est, [...]. Deinde falsum est quod omne fri­gidum noceat dentibus, sed solummodo excellenter frigidum. Hinc Quintus Serenus.

Saepe etiam gelida gingivas col­lue limpha,
Dentibus ut possis firmum ser­vare vigorem.

Plures (inquit Cardanus) testimonio Hippocratis decepti calidis cibis & poti­bus utentes, primum dolores, deinde ca­riem excitarunt, ob quae mala dentes ce­cidere ante tempus vel eruere coacti sunt, atque id jure. Nam calida fluxiones movent ac robur dissolvunt & certum est canes & equos, ob id dentibus usque ad senectutem firmis uti solere, quamvis du­riss. cibos edant, quod à calidis absti­neant, frigida ergo magis conveniunt dentibus nisi sint [...] frigida, quae ut dixi in principio, non conveniunt [Page 166]sanis corporibus. Sed cum neque calidae nec extreme frigidae potiones conveniunt sanis, inter scyllam & charybdim labi videmur, necessario vero ferimur in te­pidas quae omnium potuum pessimae sunt.

Sit ergo Tertia conclusio. Potus actu frigidus sanis est exhibendus, pro qua conclusione probanda non egemus apoca­lyp seos illum natium novellist arum, nam naturali lumine clara est, cujus ratio ul­tra sese offert, cum enim homo sit natu­ra calidissimus frigidum actu poscit po­tum, sic discurrit Philos. [...] 10. Problem. Calor innatus est tanquam flamma quae humida sub­stantianutritur. Neque solummodo ho­narest calidus sed & humidus, quare ejus substantia facile dissipatur. Substan­tia lapidum, aeris, ferri, aut auri, sta­bilis est propter frigid tatem & siccita­tem, Galen. 9. Meth. ult. & 6. Epi­dem. 4.21. [...]. Si vere consumatur calidum & siccum instauranda est frigido & hu­mido, nec moderate frigidus potus ullam [Page 167]potest adferre noxam, & ut calor vitae mi­nister, omnis moderatus; ita frigus me­diocre ad nimium calorem temperandum aptum, ut ait Scaliger, sic etiam mo­derate frigidus aer calorem nativum ma­xime fovet & nutrit, neque enim medio­cre frigus calori nostro contrarium, sed ut amicum servat & auget. Stomachus noster moderate frigida amat; Diphilus apud Athanaeum, cerasa (inquit) cum ex frigida sumantur ventriculo placent, [...]. & ad­miranda est variet as fructuum [...] ad contemperandum calorem nostrum à naturâ destinata. Sed nutrimentum, quod ejus naturae convenit, humorem esse potissimum convenit. Plutarchus 6. Sympos. [...]. Et Arist. sect 2. problem. 39. in aestate plus potus appetimus [...]. Sic Galen de inaequal. intemper. in sui dat [...], ratio est quia aqueae humidi­tatis natura frigida est. Nam per [...] intelligitur potus, vel aqua quae est [...] potus. Philosophi enim & Me­dici Aquam vel potum quandoque ex­primunt [Page 168]per [...] quandoque per [...] Aqua enim est [...] sicut & [...]. Nam [...] primum olim di­ctum de aqua, ut observat Scaliger & [...] mag is videtur esse de essentia aquae quam [...] Nam aquae frigiditas tolli potest, humiditas non potest, hinc [...] saepe ponitur pro aqua. Aristot. Hist. [...] pro mari dixe­re Oppian. & Hom.animal. pisces vivunt [...] 1. aqua. Athenaeus lib. 7. [...], anguillam & mur aenam mul­to temporc extra aquam vivere, [...] ergo est aqua primario, [...] qua­si [...] ut Etymologicum ma­gnum, secundario, omnis potus frigidus qui infrigidat & humectat. Quare Galen de diet. consulit nos sumere potum actu frigidum, [...], & eod. libro. [...]. & primo simp. Med. facult. ostendit gradum frigidi potus, quem su­mere debemus, [...]. quasi sit ex sole tepens. Scho­liastes Aristophanis [...]. Et Galen in [Page 169]gloss. Hippocratis [...] exponit [...] & alibi [...], ex sole tepidum. Sed ut videtur jam volentes nolentes delati sumus ad potū te­pidum, qui est omnium pessimus, imo vero ad potū calidum quē antea damnavimus.

Verum qui ita sentiunt vix sese ab He­luco defensare poterunt, & citius cla­vam ab Hercule extorquebit aliquis quam id à me impetrabit. Ad hujus au­tem rei illustrationem primo dicam de te­pido, 2. agam de calido, & quidem pri­mo tepidum seu [...] multiplicem ha­bet significatum, sed duobus praecipue modis sumitur, quandoque enim tendit ad calorem lactei teporis, qui [...] appellatur, unde Galenus 7. Meth. [...]. Quandoque et­iam [...] significat mediam quan­dam naturam inter calidum & frigidum. Ʋt docet Galen. 1. Meth 7. nam loquens de calido & frigido, ait, [...]. Plutarch. [...], quod habet Medium quoddam temper amentum. Hippocra­tes de aere aquis et locis, [...]. [Page 170]De hoc tepi­do videtur loqui Catullus.

Iam ver egelidos resert tepores, & Columella,
Nunc ver egelidum nunc formo­sissimus annus.
Nec praetereundum est decantatum illud Ovidii,
Et gelidum boream egelidumque notum.

In quo versu (ut hoc obiter dicam) [...] bo­ream, legendum [...], sic omnis tol­litur difficult as & frustra in futurum su­dabunt Grammatici in isto, porro tepi­dum hoc de quo loquimur vocatur â Ga­len. [...]. Sic 1. de sa­nitat. tuend. consulit. nos uti [...]. & 7. Meth. [...], exhibeantur. Sic Ga­lenus in calida & sicca intemperie quae est [...] febri exhibuit [...]. 7. Meth. & ratio est, quia media hyeme aquae fontium calidio­res, media aestate frigidiores, sed vere me­dio temperatiores, sed tamen ad frigidi­tatem tendentes, sic Galenus vocat [...], [Page 171]qualis est aqua [...]. & hoc est quod antea vocavit [...] quod longe à tepido [...], & est in potu pessimum. Praesertim in aestate, in calidae intemperie, in siti etiam, cujus causa est calida & sicca. (unde definitio Aristo­telica, sit is est appetitus frigidi & hu­midi.) omnia offerenda frigida, quando­quidem animalia ratione earentidubi ae­stu vexantur frigida sese lavant. Si­militer Hippocrates vult nos [...]. 6. Epidem. Nec solum veteres potabant [...], sed ede­bant [...], quod est Galeno & Aetio, edulium [...] atque tem­perie egelido ac refrigerato, vel frigido instar aequae fontanae: Sed comedebant Plutarchi [...], neque vero haec doctrina nova est aut [...]sterna, sed ut loquitur Galen. 3. Meth. [...]. Nunquant autem ve­teres utebantur tepido [...]. & haec de tepido.

Sic [...] longe differt a potu excalefacto hodie usurpato praeser­tim [Page 172]à Presbyteris de quo egregie hallu­cinatur infrumit us [...] anonymus. Nam [...], nihil est aliud quam [...]. Hippocrates qui­dom, de aere aquis & locis, comendat a­quam fontanam, quae [...]. Nam compertum est (inquit Macrobius) aquas quae vel de altis puteis, vel de fontibus hauriun­tur fumare hyeme, in aestate frigescere. At vero ista caliditas, quae ex fontibus apparet hyeme est fontana tepiditas, Quae dici­tur [...]. Cali­da tepiditas (inquit Iulius Alexandri­nus) paulo recedit à temperamento aequali in frigidum, & Galenus [...]. de simp. med. fac. Nam it a frigidum (ut Iulius Pacius) bibimus ut non sit frigi­dissimum: & ita calidum ut tamen non excedat frigidi limites, quare qui min us frigidum bibunt, dicuntur bibere cali­dum, & sicut Galenus, In puero Epile­ptico. dat exymel [...]. Sic Cornelius Celsus lib. 4. cap. 20. vinum austerum meracum per aestatem [Page 173]frigidum, per hyemem egelidum, quare ubi Hippocrates & Galenus [...] Celsus interpetatur egelidum hoc est [...], & sic sine dubio est accipiendum. Nam hoc est v re [...], non autem calidus potus. Nam natura abhorret potus calidos & quasi naturali quodam instinctu omnes feruntur ad frigidum.

Qui aliter opinantur, si sunt è plebe contemnendi si sunt vulgares Medici, an magis deplorandi an ridendi, sane nescio. Si denique docti & vere Aescu­lapii filii qui solidas ex veterum monu­mentis adferre rationes valeant produ­cant suam eruditam sententiam, musis & Apolline faventibus & [...] tanqvam alteram Lucinam suae doctrinae [...] facilem precor.

Sit Laus, honor & gloria sem­per illiqui dat,

[...].

FINIS.

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