to mr. robert whitehall at the wels at astrop gayton, edmund, 1608-1666. 1666 approx. 2 kb of xml-encoded text transcribed from 2 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-07 (eebo-tcp phase 1). a42537 wing g417 estc r43192 26979829 ocm 26979829 109896 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a42537) transcribed from: (early english books online ; image set 109896) images scanned from microfilm: (early english books, 1641-1700 ; 1717:24) to mr. robert whitehall at the wels at astrop gayton, edmund, 1608-1666. 1 sheet ([2] p.). s.n., [oxford? : 1666] in verse. attributed to gayton by wing. author's initials signed at end, followed by ms. note, "edm. geyton, esq. bedle of physicke, ae. 1666, in the time of long vacation." place and date of publication suggested by wing. reproduction of original in bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng health resorts -humor. 2003-03 tcp assigned for keying and markup 2003-04 spi global keyed and coded from proquest page images 2003-05 mona logarbo sampled and proofread 2003-05 mona logarbo text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion to mr robert vvhitehall at the vvels at astrop . prorogued terme prolongs our meeting , accept then robin this for greeting , as much as if in belgick roomer , we dranke all astrop this hot summer , w' have cur'd the scurvy , yes and a-toe , by sending ano-waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have seven doctors , not in rockets that ply the waters , but in pockets , but that so many dunnes and leeches have drained quite my physick breeches , ab ipso fonte , not , that 's cooler , but in bottles trio-bolar we dayly tope , rare cure sple-netick , by diaphor and dieu-retick . vnder my roome , that 's high you 'l say , are men of via lactea , which every morning come to clear-um with whey , which some call lactis serum . i am a water-ratt , my skill is to follow thee and doctor vvillis : for if these prove not good as spaw , or tunbridge , then i must have law , when our vice-chancellour we speedily greet , for these i write are my best feet : and so have at thee , i am bouzing in bottles six that 's half a dozen , which makes us frisk like any satyrs , but not with wood nymphs , no such matters ; keep with thy gallants and their paddyes , for we want nothing , not your ladyes : and now as any thing of fame , so astrop waters change their name ; their cures into their titles go , as rivulets to the seas flow ; wherefore whatso'ere your dosing cupp seemes to powre out at asterop. it ends in sovereign ; under seale declar'd the pan-obstruction-heale like to a prince in triumph seen , or'e scurvy , stone , astmas , and spleen : therefore let none my friends defeate you potate strenuè , & valete . e. g. a remark upon the baths, in the city of bath in somersetshire. with a word of tender caution and admonition to the inhabitants thereof. ashby, richard, 1663?-1734. 1699 approx. 4 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a75697 wing a3940a estc r170388 45789141 ocm 45789141 172454 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a75697) transcribed from: (early english books online ; image set 172454) images scanned from microfilm: (early english books, 1641-1700 ; 2630:20) a remark upon the baths, in the city of bath in somersetshire. with a word of tender caution and admonition to the inhabitants thereof. ashby, richard, 1663?-1734. 1 sheet ([1] p.) printed and sold by t. sowle ..., london, : 1699. signed r.a. [i.e. richard ashby]. reproduction of original in: friends' library (london, england). created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng health resorts -england -bath -religious aspects -early works to 1800. hot springs -england -bath -religious aspects -early works to 1800. broadsides -england -17th century. 2008-06 tcp assigned for keying and markup 2008-09 spi global keyed and coded from proquest page images 2008-11 mona logarbo sampled and proofread 2008-11 mona logarbo text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion a remark upon the baths , in the city of bath in somersetshire . with a word of tender caution and admonition to the inhabitants thereof . i 've travell'd far and near , this nation up and down ; i 've lov'd to see and hear , god's works of great renown . wonderfully indeed they set forth his great pow'r , to which we must take heed , and fear him ev'ry hour . earth's book that 's here below doth set forth god's great pow'r ; most glorious works doth show unto this very hour . and herein stands our bliss , to serve the living lord ; and that man blessed is , whose deeds with it accord . tho' i have great things seen , the baths i must admire ; hot waters there have been , and still are , without fire . some wise men there have sought , this myst'ry to find out , their labour is at nought , they leave off with a doubt . this wonder makes me pause , my thoughts have gone about : here 's supernatural cause , to me it 's beyond doubt . th' effects thereof declare the cause , that it is so ; the works of it are rare , lame whole away do go . diseas'd of many a place come here to find relief ; it yields in many a case , and takes away their grief . the cripple , with his crutch , comes limping to this place ; the vertue of it's such , he 's heal'd , and goes a-pace . crutches advanced are , as i did plainly see , to shew bath's vertue rare , o let god honour'd be ! as for bethesda's pool , it differed in nature ; for doubtless that was cool , but these are still hot water . now may i speak to you in meekness and in love , the counsel given's true , may it effectual prove . inhabitants of bath , i have to you good will , and truly wish you faith , god's mercies do you fill . do ye submit to him , who is your great creator , whose mercies great are seen in this your virtuous water . come , heark to me a while , for my intent is good , there 's no such place i' th' isle , whose springs yield so much food . for by your virtuous springs , i eas'ly may suppose , giv'n by the king of kings , y 'ave both meat , drink and clothes , let love of god therefore for evermore take place ; sin , vanity give o'er , for it doth you disgrace . be cautioned in time , for god hates all such things : repent of every crime , lest virtue leave your springs . i pray you serious be , and fear the living god ; for you i shew how he may visit with his rod. but as you heed do take , to his divine appearance , of which the scripture speak with a most plain coherance . then may ye fruits bring forth , which mercy may engage , and him who hath and doth , may bless you in your age. i pray this caution take , as given in true love , so may god's mercy make you joyful from above . and thus , when health shall end , and this life cease to be , the lord may be your friend to all eternity . r. a. london , printed and sold by t. sowle , in white-hart-court in gracious-street , 1699. a relation of some notable cures accounted incurable as followeth. faber, albert otto, 1612-1684. 1663 approx. 11 kb of xml-encoded text transcribed from 3 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a41104 wing f68 estc r37759 17010204 ocm 17010204 105776 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41104) transcribed from: (early english books online ; image set 105776) images scanned from microfilm: (early english books, 1641-1700 ; 1615:3) a relation of some notable cures accounted incurable as followeth. faber, albert otto, 1612-1684. 4 p. s.n., [london : 1663] caption title. signed: albertus otto faber. imprint suggested by wing. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng mineral waters -therapeutic use -early works to 1800. health resorts -germany. bad schwalbach (germany) 2006-11 tcp assigned for keying and markup 2006-11 aptara keyed and coded from proquest page images 2006-12 jason colman sampled and proofread 2006-12 jason colman text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion a relation of some notable cures accounted incurable , as followeth . ens primum 〈◊〉 germania . whereas the vertue of the ens primum acidularum germaniae , that is ( as it were ) the quintessence of the ( swalbacher ) sower-springs in germany , hath by its good effects to mens health been made known in and about london , and in several counties of england , and many people desirous to be helped , being stil ignorant of it : the multitude of such as vaunts themselves ( under the name of doctors and physicians ) with store of placards affixed about the streets , having by such a manner , ( that prostitutes its masters to a vulgar discredit , and over-scrupulous contempt , in prejudice upon the innocent art of physick ) made for a long time a stop to any farther intimation concerning the said ens primum : yet upon the earnest desire of several persons , the cures hereafter mentioned , being in truth effectively performed ; it hath been resolved , hereby once more to give publick notice of it , and its particular virtues , according to late experience , since that general account given of it about 2. years past . by the blessing of god it is an universal preserver of mens bodies & every sublunar creature whatsoever , against all kind of putrefaction , corruption and infection ; more particularly , the ens primum has been found beneficial to many that wanted appetite and digestion . also it has been found good in the stopping of the stomach , in consumptions , in agues , in vomiting , surfeit , ulcers , scurvy , feavers , worms , cough , spleen , flux of blood , shortness of breath and stitches , great colds , colick , fits of the mother , obstructions , convulsion-fits : in the small-pox it hath been very effectual , and exceeding successful ; it is also a good preservative against the gout , and hath been administred in many other diseases , restoring some persons to perfect health that were given over by physicians . women subject to barrenness and miscarriage , and also those whose children after birth usually dyed , having taken of the ens primum all the time of their being with child , brought forth sound children , not subject to the rickets or scab because as it purifies the whole body from all corruption , so consequently the womb. oleum de lapide butleri . that this oyle is an universal medicine as well as the stone it self , is publikely known by the writings of van helmont : and therefore having for many years tried divers things concerning it , i have of late found something near it , whereof the oyle into which this stone is dipped , hath given these proofs , viz. by annointing the limbs it has cured the running gout : and by annointing the feet it gave present ease to a painful gout : it hath cured the kings-evil , lameness of long continuance , apoplexie , spleen , melancholly , strange pains in the body : also a great imposthume , that after many applications in five years was not cured , was rendered curable . another in a consumption , having a hard lump on the side of her belly , and all over her body , as it were an entire scab , was perfectly cured in a short time with the said oyle . a hand as it were venomed , and swelling up to the shoulder with blew spots , being annointed , the pain immediately ceased , and the swelling asswaged . a great swelling on the head and face , neck and shoulders with much pain , and the kings evil , was eased and advanced to a cure by this oyle . feet swelled and very sore , and lameness on the huckle-bone , have been cured . a man overtaken with a painful distemper over all his body , for the space of five days , not knowing what it was , was cured immediately . another being brought very low , first he was afflicted with knobs in a strange manner , and his flesh was much consumed of a sudden , and his appetite quite lost , presently after he had touched this stone twice on the tip of his tongue , the knobs fell in a wonderful manner ; and using it in the same manner 20 days , his flesh came again , and he grew pretty strong . likewise many being troubled in mind , and many troubled with head-ach have been soon refreshed with some few drops upon the tongue . a very dangerous and desperate fistula entring into the body , was brought to a cure with the same , &c. epilepsia , hydrops , pustulae & podagra . paracelsus ( in sine libri ii. de praeparationibus ) is declaring something concerning the cure of the falling-sickness , dropsie , morbus gallicus ( vide paracelsum in chirurgicis , libr. 2. de pustulis ibi : de pustulis seu morbo gallico ) and the gout , exalting the excellency of the true spirit of vitriol in the diseases made mention of ; but he there speaks of the making of that spirit according to the philosophical manner . however i may say in truth , that a woman aged 45. years , having had the falling-sickness sixteen years in a most cruel raging manner , had been wholly cured by this medicine within six weeks . another woman 36. years of age ▪ being afflicted with the falling-sickness for 30 years , hath been cured by the same within eight weeks . a boy of twelve years being taken with this disease half a year after he was born , insomuch , that when the fit was upon him , he must be holden by two or three men ; & when he felt the fit was coming , in a strange manner he would seek to avoid it , sometimes by offering to run into the water , sometimes into the fire , sometimes against the wall , so that it was an exceeding great misery to behold such a poor creature ; he was at last cured within 6. weeks by this medicine , and is still in good health . another maid of 22. years of age , had often such fits three hours long , was restored within four weeks . also a woman being constantly afflicted with the falling sickness whensoever she was with child , was perfectly cured by the use of this medicine , and not troubled any more therewith . thus it is manifest by such proofs , that paracelsus is true in his promise or assertion concerning the excellency of that wonderful spirit of vitriol : and therefore we may safely conclude , that the said paracelsus speaks truth also , concerning the cure of the gout , dropsie and french-pox , with the self same spirit of vitriol ; which whether it be so or not , might be experienced without any harm , because this spirit of vitriol is not hurtful at all to the nature of man , as being freed from all corrosiveness , that is ordinary to such like mineral spirits , its virtue and nobility being as it were derived from an astral influence , by its artificial and secret preparation , which paracelsus loco citato , describes under the figure of the ninth alembique . as concerning pustulas , or the french-pox , which paracelsus makes mention of , my book in print , entitled , a paradox of the shameful disease , may give larger satisfaction to him that desireth more information of it , together with its cure , under a parable in the second part of the same , wherein i have more particularly disclosed paracelsus ground , whereof the said medicine of that disease doth arise according to his intention . calculus vesicae , or stone of the bladder . hath been from age to age a very hard trial to physicians , of which the cure by inward means , finally grown desparate , hath caused the cutting of the bladder-stone . mercatus and capivaccius do confess they were ignorant of any remedy for it . erastus is perswaded , that by no means the bladder-stone is curable inwardly . nevertheless the most authorized philosophers do afford its cure by their experience . basile valentine hath performed the said cure with his lapis ignis , so called ; paracelse with his ludus , of which van helmont declareth something more plainly concerning its preparation , viz by the alcahest . and so always such as being fitly qualified , have sought in a right manner , have found somewhat . a boy of six years pitifully tormented with the stone of the bladder night and day , i verily certifie , that he was cured entirely with a medicine , whether according to basilius by the lapis ignis , or according to paracelsus by the ludus , i think needless to express more particularly , curiosity being not satisfactory in this respect . another boy of a bigger age was cured of the same , viz. stone of the bladder , after some years affliction therewith by this medicine alone . so that i am convinced , philosophers are true in their writings concerning this cure . rupture . i say more , an old man of 6● years having a rupture on both sides , to the bigness of a mans fift , was restored by the self-same medicine within ten weeks . another about the same age burst at the one side alone , was restored to his health by the same within eight weeks , and this beyond all expectation . these things i thought fit to publish for the common good , that i might not by my silence be the cause , that any who may & would be helped , should perish , knowing not , that there was a remedy provided for his distemper under the blessing of god. given forth at london , in thames-street , over-against baynards castle , at the bottom of adlin-hill , 8. of 7 ber 1663. sub protectione regis . by albertus otto faber , medicus regius exercit. suec . the irish spaw, being a short discourse on mineral waters in general with a way of improving by art weakly impregnated mineral waters ... / by p. bellon ... belon, p. (peter) 1684 approx. 50 kb of xml-encoded text transcribed from 43 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a27372 wing b1852 estc r14765 12099576 ocm 12099576 54049 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a27372) transcribed from: (early english books online ; image set 54049) images scanned from microfilm: (early english books, 1641-1700 ; 857:32) the irish spaw, being a short discourse on mineral waters in general with a way of improving by art weakly impregnated mineral waters ... / by p. bellon ... belon, p. (peter) [8], 76 p. printed by j.r. for m. gunne ... and nat. tarrant ..., dublin : 1684. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng health resorts -ireland. mineral waters -therapeutic use. 2006-04 tcp assigned for keying and markup 2006-05 apex covantage keyed and coded from proquest page images 2006-09 emma (leeson) huber sampled and proofread 2006-09 emma (leeson) huber text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the irish spaw ; being a short discourse on mineral waters in general . with a way of improving by art weakly impregnated mineral waters . and a brief account of the mineral waters at chappel-izod near dublin . with directions for the taking of mineral waters , either strong , weak , by themselves , or with additions . by p. bellon , dr. in physick . dublin printed by j. r. for m. gunne at the bible and crown in castle-street , and nat. tarrant at the king's arms in corn-market . 1684. to the illustrious prince james duke of ormond , lord lieutenant of ireland . may it please your grace , springs tend not more naturally unto their center , then this discourse to your grace , through whose courteous invitation i have left my native soil , to end the remainder of my days , in the service of my most gracious king , in this his kingdom , under your graces favour and protection . this nation , my lord , which is so sensible in its whole and in each individual parts of those vast and innumerable benefits and advantages which it has receiv'd from the benign'd influences of your graces wise , prudent , and most politick government , that in a due sense of gratitude sends up its daily prayers to heaven for your graces preservation . that i might not remain useless during my stay in this city , till your grace were pleas'd to appoint me a fix station , where i might be most serviceable in my capacity , i thought it convenient to employ my hours of leisure in some particular , which might tend to a general good . the crudities of the river waters in these parts might have been a proper theme to insist upon : but it requiring peradventure a further scrutiny then the spare time which i may enjoy here would permit me to enter upon ; i diverted my thoughts on a spring of mineral waters , at a small distance from this place , the subject of this discourse . be pleased , my lord , to protect , these few sheets under your graces favour , together with their subject the spring by encouraging the search after some other head , so much elevated above this , as may place it beyond the encroachment of common waters on its prerogatives ; that amongst all the wonderful goods and advantages which this nation has receiv'd at your graces hands , there may be added your graces miraculous production of a spring of health , from the midst of insalubrious waters . if in this first attempt , i am so happy as to please your grace , i have my end , which shall never presume beyond the bounds of being ( may it please your grace ) your grace's most obliged , most humble , most obedient servant , p. bellon . the irish spaw ; with a short discourse on mineral waters in general , &c. having been informed that neer unto this city there is a spring of mineral waters , of which divers persons have drank with good success , as to the cure of some particular diseases ; i thought this a fit subject on which to entertain my thoughts during my stay in this city , in order to discover its particular virtues and use , by the anatomising of its parts , and by a chymical examination of those metals & minerals , from whence it derived its virtues . in this design i transported my self upon the adjacent places to this spring , and there examin'd the soil , situation , distance from fresh and salt waters , its sediment in the spring , the most proximate hills . next i considered the water it self , its colour , odour , tast , brightness , weight , and softness ; and what skin , film or skum it did afford on the superficies . having made some immediate observations on all these circumstantial accidents , i applied my self unto such persons as might give me , what further observations they could , as to the strength of the water , when it was first found , the causes and proportions of its decay , and its effects , both internal and external . to this i added those observations which i made during the divers tryals and examinations , which are usually performed with galls , oak-leaves , oaken-vessels , allum , spirit of harts horn , distill'd vinager , oil of vitriol , oil of tartar , mixing , heating , and boyling of it with milk , and the like ; all which tryals standing good ( though weak ) but having no effect at all on milk. in the next place i entred upon the more judicious and philosophical way of examination , by fire , after a more particular method then is common , whereby the gass silvester , or wild volatile spirits are so preserv'd that judgment may pass upon them , as well and with as much advantage as on those more gross and terrene parts , which are rendred visible , not only through common distillation , but by precipitation also . by these examens i was inform'd of the minerals with which it was imbued , though not to that degree that i could wish , through its late mixture with common waters . having found that though this mineral water is tinged with such minerals as other efficatious mineral waters are , yet in so small a proportion as would not raise any great hopes of success in the cure of obstinate chronical diseases , but that like unto other weakly impregnated mineral waters in other parts , it would require some stimulator , to add more virtue unto its weakness ; i thought it convenient to give here a short account of mineral waters in general , to mention the inconveniencies which usually attend weakly imbued waters , and to offer at the means to supply those defects , and to render them not only equal to the most powerful natural mineral springs , but even to surpass them . which i will endeavour to perform with the greatest brevity that i can possible , considering the large extant of this subject ; after which i shall fall upon this particular water , which is the theme of my discourse . that there is a universal spirit , or spiritus mundi , which god hath established for the continuation of the species , which spirit gives a life to all beings , is a truth long since agreed upon by the learned ; but how , and through what conveyers , this spirit is communicated , and distributed into every individual being , is that point unto which i would come as neer , as this subject does require , without amplification . springs have been placed and appointed by a divine providence , in the earth , for the same use , as is the air , on the surface of it , to be the vehicles by which this universal spirit of the world should be communicated to all the parts thereof ; yet with this difference , that whereas in the air that uncontroled spirit acts more in its purity ; in the waters it is attracted by matter , and so becomes adherent to it . the chief attracting matter of this spirit , is by the philosophers esteemed to be vitriol , in which is contained that subtle acid juice of the earth , the sole cause of that universal fermentation which precedes all natural productions ; this its external green and azurine colours , its internal acidity and its magnetick property testifies ; its sulphur being that which attracts to it self the universal spirit , that opens , unites , gathers and coagulates the subterraneous vapours , and forms them into mineral and metallick substances . without dispute venus is most apparent in this mineral ; and therefore most ingeniously feigned ( by those poets that were philosophers ) to be the principle or mother of all natural production , which is manifested by its internal redness ; that generative blood of nature , with which she ferments all her seeds , and of them produces such varieties of minerals , vegetables and animals , according to the nature of their respective matrix . this animated vitriol is dissolv'd in the waters as they pass thorough subterraneous concaves , and thence distributed throughout the whole globe , that from thence , all things might receive their being , nurture and conservation . but as these waters in their progress , sometime do run through the veins and over the beds of minerals and metals , so they are more or less impregnated with the medicinal properties of the said minerals , according to the time of their stay upon them , and the compactness or flexibility of their natures , whence arising to the surface of the earth , they flow in continual streams of health . it was some reflections on this which gave occasion to a philosopher to say , fontes definire arduum est , cum praeter aquam quam habent naturalem , & in sitam , spiritum etiam habeant mundi , ex quo omnia producuntur cujus solius fontes sunt delatores per universam terram , ut hinc omnia desumant & esse suum , & alimentum , & conservationem . it is difficult , says he , to define springs , which ( beside their natural innated water ) have the spirit of the world also , of which all things are produced , and preserved ; the conducts of which springs are throughout the whole earth , that from thence all things may receive their being , nurture and preservation . by what has been said it is easily conceived that springs are not only of a bare simple waters , but of such as are impregnated with a spirit of power to work wonderful effects . this spirit ( as we have said ) is mixed and incorporated into every mix , which makes it yield with more facility to that water which is impregnated with the same spirit ; so that thereby it attracts the virtues out of the minerals , and appropriates them to it self , which a simple and unspirited water could not do , and then it may be thus defined . a mineral water is that which has its passages under ground , through the veins of one or more , of crude , and sometimes digested minerals or metals , by which , through the assistance of that acid ferment which it carries along with it , it is first insinuated into , and then impregnated with some proportion of their salt , sulphur , or mercury , in which three , all the qualities and virtues of every mix do reside . but above all they are tinged and imbued with the most fix of these three substances ( yet of a dissoluble nature ) namely the salt , in which is contained , according to the opinion of the learned , the most essential qualities of every compound . mirum est certè amoris divini symbolum maximum , &c. it is for certain a wonderful argument of the divine love ( cries out a philosopher ) that in all the parts of the world there should be sound springs endowed with such signal and admirable virtues for the cure of all diseases ! that god of nature , who to manifest his infinite love towards man , has not only ordained an infinite number of animals , plants , trees , and minerals also , not to be reckoned , for the cure of diseases , but moreover hath commanded the springs to pour out continual streams of health in all parts . but to give the reader a farther inspection into the constitution of a mineral water , i must say that in the family of minerals , some are of a more easie and yielding nature then others , the more perfect , are the more fix , and not so easie to give their tinctures , such are metals , amongst which gold and silver are the most compact , and concentred within themselves , copper , tinn , lead and mercury , more yielding , and iron the least locked up of the seven , by reason of its abundance of crude and undigested sulphur , which is not of power to secure the salt from dissolution in the bare open air , as the rust which is so constantly annexed to unhandled iron doth daily testifie : but minerals being of a less perfect existance then metals ; are therefore more yielding to any menstruum or liquor , in which they are immerged . now since that even from metals may be expected a yielding tincture , full of virtue & power to cure some particular diseases ; iron being dissolved with the most ease , though not esteemed by some of so cordial a virtue as gold and silver , yet endowed with divers excellent qualities , it may reasonably be expected to be proper against most diseases proceeding from obstructions , iron being esteemed by all authors , without contradiction , to be the most powerful opener of all obstructions , in what part soever settled ; wherefore i do prefer that water which is impregnated with iron before any other . but all mineral waters are not impregnated alike , some more , some less , according as they are animated with the acid ferment beforemention'd , proportionable to the yielding or compactness of the mineral they pass over , and answerable to their stay upon them ; care must be had of chusing such waters as are most impregnated , which may be known by these following marks . contrary to the best quality of common waters , which consists in their lightness , the most heavy and ponderous , the most clear , of a dark greenish colour , of an acid and brackish taste , of a sulphureous smell , and which is the easiest evaporated , is the best . for its weight denotes a good proportion in it of that which only gives weight to all things , namely salts in general . it s clearness shews it free from heterogenious parts , except such as are annexed to all waters , which in the evaporation of them is found in the bottom of the vessel , not much unlike a slimy mudd , in looks , smell , and taste , as well as in consistency , in which ( though of such a contemptible aspect ) lurks the essential salt. but how to order that earth either before , during the evaporations , and after , so as to extract that salt without any detriment of its qualities , hic labor , hoc opus . however i have found these terrestrial particles divested of the salt , to be of a stiptick and astringent nature , which could not but retard the virtue of the essential salt , and sometimes create new diseases in lieu of curing those already contracted , when the water is overcharged with them , which does frequently happen when they are drank too soon after great showers of rain , before they are perfectly settled and clear . it s dark colour shews its impregnation with a vitriolick or martial salt , mixed with some sulphur , which sulphur is also denoted by its odour . by its activity and aptness to be evaporated is more at large manifested the considerable proportion of the said essential salt ; which by his native heat , joined with that of the culinary fire , the humidity or flegm is therewith the easier rarified . besides these the dark green colour which it receives from a competency of this vitriolick salt of iron , is an infallible sign of a water apt to yield a good proportion of that essential salt , and consequently very medicinal . moreover , that water which is rough to the palate , which at the first relish discovers some acid , that terminates into a kind of an austere bitterness of a bituminous odour , that dyes the excrements black , and sometimes the urines of a greenish colour , of an easie digestion , quick conveyance through the smallest vessels , though taken in a small quantity , is to be preferred . but a mineral water so qualified in all respects , is not to be found in all places , in this our age , whither through that general decay of nature , ( which in the opinion of some is very remarkable ) i shall not now insist upon ; but thus much i here assert , that for want of such waters , the sick are frequently obliged to make use of such as are less impregnated , which being not powerful to cure and eradicate formed diseases , yet are generally known , and used with some success in the removing of recent obstructions , and in preparing the body for the reception of specifick medicines , ordained by skilful physicians , according to the nature of the diseases . which waters might also be happily us'd in confirmed diseases , were they not to be taken then in such large quantities ( for want of sufficient impregnation ) to make them pass by the pressure of their own weight , from which there frequently follows an unusual extension of the tunicles of the stomach , and an extinction of its natural heat , from which two accidents do commonly proceed hysterical passions , convulsions , cramps , palsies , apoplexies , and the like , and sometimes immediate suffocations , which inconveniences by taking too large quantities of weakly impregnated waters , i shall further insist upon from these four particulars , quantity , quality , time and place . first as to quantity . a gallon of water is the usual height , to attain unto any benefit by them , though sometimes six quarts , nay two gallons , have been devoured , which quantities are usually taken within the space of an hour , or two , at the most ; the half of this vast quantity to be contained at once , sometimes in a stomach which has been debilitated , either by the violence or duration of the morbifick matter , the tedious persistance in a fruitless course of physick , or both ; disenabled from digesting and distributing a small proportion of a good nutriment , much more incapable of dealing with such a large quantity of a crude liquor , so that it frequently happens that the waters remain in the stomach , not passing at every fourth or fifth glass , as might be expected , and consequently not to be voyded again but by vomit , except ( as i have already said ) they be pressed down by their own burden ( a very dangerous thing to trust to ) : for when they chance to go off so on a suddain , it is with such an impetuous course , that the weight and quantity meeting with some obstructions in the smaller vessels and passages , thereby are caused great inflamations in the meseraick veins , kidnies , uriteries , bladder , &c. with so great a dilatation of the vessels , to force it self out , that swounding fits , cold sweats , and sometimes , without a singular suppliment of nature , sudden death has followed , notwithstanding the use of common salt , carminative seeds , mixtures of other liquors with the waters , taking of them in bed , laying of warm clothes and down pillows over their stomachs , the use of cream of tartar , the heating of the waters , and the like ; which last renders them less , powerful , by the loss of their most subtle parts , which are thereby evaporated ; the waters remaining more crude and indigestible then before . secondly , if the quantity is so nocent , well may the quality . to have at once , in a weakned stomach , the forementioned quantity of water , in which the virtual substance doth not exceed the weight of six or eight grains , ( all the rest being of a cold , raw , and undigestible nature ) must needs be a wrack to our nature , who is contented with a little . thirdly , the sick are limited to such particular seasons of the year , wherein as the proverb says , they must make hey while the sun shines , and frequently in the midst of their course , are impeded by some great fall of rain , which mixing with the already too crude waters , does instantly extinguish that small portion of virtue which they had , and so are deprived for that time from all kind of operation , by which accident the poor patient is wholly disappointed of his hopes , and abandoned to the cruel tyranny of a conquering and merciless enemy . lastly . and here i must except these waters , near so great a place of all manner of accommodation , as is this city of dublin , as well as others so advantagiously situated . i say , that there are no persons who have seen the great inconveniencies which attend most of the places of drinking the mineral waters , but are already convinced of the great want of better accommodations , i mean in reference to the poor , weak , languishing , sick creatures , which inconveniencies most chiefly happen by the great concourse of people where there is such a scarcity of conveniencies . for sick persons being , at the best , fitted , not as their nice and peevish humours would require , but as well as they can , though when in their own habitations , being transported to those cold and bleek , places , in danger of having added to their other distempers , colds , coughs , agues ; in a word , exposed to all the injuries of a piercing air , besides the stirring up of humours , raising of vapours , there confined into some scanted cottage , streightned of such necessary refreshments as are requisite for them , must of necessity prove , if well examined , more prejudicial in general , then those mineral waters can do good . i speak not of such whose plentiful fortunes can render all places alike commodious to them , but of the generality . thus much as to mineral waters in general , and the many inconveniencies which attend the taking of weak impregnated waters . now if such accidents do usually attend the use of weakly impregnated waters , is it not a charitable act to endeavour the removing of all these forementioned impediments ? it is well known that this has been already done in england and elsewhere ; and no question but that it may be also performed in this kingdom , in supplying the weakness of these waters , by joining unto a small proportion of them , the essential salt extracted out of others more strongly impregnated waters , of the same nature & operation with these . whereby they will be rendred more powerful in their operations , enabled to carry themselves through all obstructions , and that , not by the violence of their own weight , but by gently insinuating themselves , and by their penetrating qualities , piercing through the most remote opilated and obstructed parts of the body . this , i humbly offer for the publick good of this nation , unto which i have been lately called , until i find some opportunity of being more serviceable . namely , an essential vitriolick salt of mars , extracted out of mineral waters , so far to be prefer'd before most of mineral waters , as a strong rectified pure spirit of wine before a weak flegmatick brandy , or a chymical extraction before a meer galenick potage . for any person that is not prepossessed with prejudicate opinions , against the scientifick art of chymistry , or too much byassed with his own interest , but will confess upon tryal that this essential salt , in which the virtues of the waters reside , being-first disengaged from that large proportion of flegm , in which it lay drowned , and after mixed with a less proportion of the same or with some other idoneous vehicle , will thereby be rendred , more convenient and easie to be taken , and received in the stomach , and there once received , more powerful and active both in it self , and its commixture , to operate upon the peccant ferment , to mix with the chyle , and to be convey'd with more facility and quick dispatch , even to the most remote digestions . for this essential salt is hot , piercing , searching , opening , and driving from the center to the circumference , by which qualities it doth powerfully resist all putrid and indigested humours , the results of evil fermentations , which produce such a variety of obstructions , in all parts of the body , by attenuating with its piercing heat their viscous and tenacious parts , which choak up the small passages of the veins , arteries , and nerves , by which the free and natural circulation of the natural , animal and vital spirits is impeded . by its dissolving quality liquifying and mixing it self with the crude humours , and by its dilating faculty insinuating it self into the most remote and last digestions , there aiding nature to overcome whatsoever is offensive to her ; nay , if timely taken , preventing all obstructions , first caused by ill digestions in the stomach , which at such a time produces a viscous flegm , in lieu of a laudible chyle ; for errors in the first digestion , are not rectified in the second or third . thus waters so qualified either in themselves , or through the addition and assistance of such a salt , mix themselves with the natural ferment , aid and enable it to oppose , combat and suppress , all preternatural fermentations , disingage the stomach from all crudities , cause the generation of a good chyle , attend it to a perfect sanquification , circulate with the blood , and driving forth all serossities , and other impurities they are instrumental in the creation of quick and active spirits ; so that by these means they may with justice deserve the glorious title of universal restorers and preservers , by cleansing , correcting and strengthening all the natural faculties , which being vitiated are the causes of all diseases . and natura corroborata est omnium morborum medicatrix . in the just commendations of arightly impregnated mineral waters , i could enlarge my self at pleasure on every particular ; but my intention being more to inform in the matter of fact , then to amuse with multiplicity of notions , i shall conclude this part of my discourse , and proceed to the other , which has respect to the ways and methods of using them both , as to the prevention and the extirpation of diseases . i have said that all diseases proceed at first from a deviation of the functions of the stomach : if therefore any persons are sensible of sick intervals , weakness , oppressions , rawness , gnawings , burning in the stomach , a dog-like appetite , or a nauseating of food , and the like ; to intercept all diseases that would follow , let them by way of prevention , suppress those evils in their buds with the use of mineral waters , in this following method . first let them apply themselves to some learned able physician , to have the humours well prepared , according to the constitutions of the bodies ; for that maxim proemisis universalibus is always to be regarded . from the omission of this caution do ordinarily proceed all the errors , and ill consequences , which follow the unruly taking of any mineral water , though never so good , if you will add the faults of the patients , and ill diets , which is the bane of all the ill begun , and worse prosecuted , cures . according to the natural strength and vigour of the waters you drink , or the proportion of essential salt you add to them , so must your doses be ; and this learned by experience the first day . never begin to drink till the sun be a little high , after the drinking of each glass of half a pint , walk or ride moderately , till the liquor begins to pass , either by stool or by urine ; but those that are not able to perform either of those two exercises , are to be easily agitated in a coach. increase daily by one glass , till you come to two quarts , for strong and vigorous bodies , which is the most that any must ascend to . when you are come to the tolerable quantity , stay in it during 8 or 10 days , according as you find your self able . when you are near bidding the waters farewel , decrease for four or five days , till you come to your first proportion . all that is to be drunk every day , must be done at the furthest within an hour . when you walk or otherwise exercise , let it be moderately , resting by intervals , and use not a superfluous toil , which doth not awaken , but rather choak up nature , and hinders the free expulsion . put off your dinner till you find that the best part of the water is past , and to that purpose , when the waters work only by urines , as those of tunbridge , you must measure your urine in glasses of equal dimensions to the former ; but where the waters work both ways , a sign that the most are passed , is when the urine doth come again to its natural yellow colour . let your dinner be light , and your supper lighter , of one or two sorts of meats , at the most , young , tender , of easie digestion , and good juicy substance , roasted , and not boiled . no fruit , no milk nor cheese : no veneson , tarts nor spices ; no fish . use well baked white bread , good middling beer or ale , clear , ripe , and well settled , and good french white wine , or small rhenish , as baccarach . all mixtures of drinks , and adulterated wines are most dangerous . you will do well to weigh your selves every morning before you drink , and after , to know what alteration there is made by stools and sweats , if you have any . i forbear mentioning here any digestive powders , cordials , or the like , to fortifie the stomach , because that having a water sufficiently strong of it self , or made so by the addition of the essential salt , it has heat sufficient in it self , to assist the stomach withal . now a word to those that use weakly impregnated waters ( for want of better , or not having the essential martial salt ) for the opening of slight obstructions , and new found distempers . let them consult their physicians in order to have such digestive powders and cordials , in readiness , as will best suit with their constitutions , to prevent all inconveniencies . the ordinary remedies are the use of mace , cardamome , anise , foenel and caraway seeds grosly beaten to powder , and mixed with four times as much of loaf-sugar in powder , of which , they take half a spoonful after meal ; this for the digesting powder . their cordials made of cold mint and balm-water , with a little wormwood , cardamome , hot waters , and sweetened with syrup of clove-july-flowers . they use also to take betwixt each pinte glasses some anise or caraway comfits , candied orange-peels and the like . the best way of mixtures or heating of the waters is thus . first to mingle with the first and second glass , one or two spoonful in each of pure rich canary , secondly to have hard by the well a kettle full of water with fire under , to heat it , in which kettle put divers stone bottles full of the mineral waters taken within the well , very well stopped , and when the water is moderately warm ; take out of one quart bottle but two glasses at the most , leaving the sediment behind . thirdly , they may be taken in bed , a little warm , bearing upon the region of the stomach a down pillow ; when the whole quantity hath been taken , and by the warmth of the bed , the water begins to pass , then the patient must go to his moderate exercise , of walking , riding on horseback or in a coach , according to the strength of the body and his conveniency . these and the like miserable shifts are such glad to use , which drink too weakly impregnated waters . to drink but few days the waters of any sort , is to no purpose , the shortest time , if nothing intervenes is one month , if the waters pass currantly , and the patient find a good effect towards the romoval of some old chronical disease , he may go further . by all means if rainy weather comes forcibly leave off drinking , except you have at hand some of the essential salt , to revive the waters . and from the beginning after three or four days tryal , if the waters remain in the body , and are not voided , leave off . some persons are costive during the drinking of such waters , as only purge by urines ; those , if they refuse clysters , may take every third or fourth day stomachal purging pills , a quarter of an hour before supper , as those de ammoniaco , mastichinae fernellii , stomachicarum cum gum mis , de hyera , or the like . when arriv'd to the end of this task , to draw out of the body all that might be lodg'd in the veins , or elsewhere , one , two , or three purgations , if needs be , are not to be omitted , which done , nothing remains , but every one to make much of himself , returning little by little to his ordinary manner of life , within the rules of art and mediocrity . now to come to this particular mineral water , near to chappel-izard ; i say in the first place , that as it is now situated , it is impossible to preserve it long in its puris naturalibus , and without some mixtures of common waters by all the means imaginable . but with care and industry it may be traced unto the foot of the neighbouring hill , some two or three yards high , from whence undoubtedly it proceeds , and there guarding it round with good strong clay , then walling it in , and fixing a bason over its rise , there it may be kept from all dangers , but a suddain fall of waters , unto which inconveniences all mineral waters are liable . but so long as it remains on such a flat bottom , so near to a running stream , liable to be overwhelmed upon every glut of rain , it will never be of any significant use , for the cure of any chronicall diseases , though it may succeed with some in the opening of slite recent obstructions . for though i deny not but that in divers places mineral springs have been overflowed through their proximity to rivers , & low situations ; and yet presently upon the retreat of the flouds have remained as strong and vigorous as before , by reason that the strongly impregnated waters have kept them stations , by the weight which they received from their own salts , not admitting , but of a very slight and superficial mixture , with the intruding liquor ; yet when other waters break under ground in to the course of the mineral waters , and so roll together for some space , they are so mixed per minima , and so wholly enervated that no good can be expected from them . though i am not of a humour to content my self with pythagoras his scholars bare ipse dixit , yet here i have been forced to take divers things upon trust , through the late accidental weakness of the mineral waters near chappel-izard . but as to what has fallen under my inspection , upon those tryals which i have made , thus much i can say , that when i mixed some powder of galls with it in a glass , it turned purple ; adding a little alum , it turned blackish : oak-leaves in powder have made it of a subrufus brown , which has turned blackish with a little distill'd vinagre . with spirit of harts horn , i caus'd a white separation to be made with some little sulphurious or bituminous odour , which was reduc'd again to its natural clearness , with some few drops of oyle of tartar. with oak-leaves , or galls being tinged , some few drops of oyl of vitriol have caused a separation of a black sediment . this sediment being examined , proves to contain a vitriolick salt of mars . it s being mixed with equall parts and boyled with milk makes no alteration . in the precipitation of it i have found a subtle gass or sharp fume to arise somewhat sulphurious , which speaks it to partake also of sulphur . in the distillation in close glass vessels , it has afforded a small proportion of this acid wild spirit , which has been turned red with powder of galls that were placed in the receiver . in the bottom of the glass-vessel i found a black sediment , not much unlike mudd , out of which i have extracted some few grains of a vitriolick salt of mars . all which examinations and tryals make me conclude that this mineral water is imbewed with a slender proportion of iron , vitriol , sulphur and alum ; which answers very properly to its effects , and to the soil adjacent to it ; and it is my opinion that it partakes of nitre also , though i found none . i have been credibly informed , that when it was first found out , it had over it a very thick scum of rust , which denoted its passage through some iron mine , how remote from its rise , it matters not . it had under that scum , a thin skin or film , cauda pavonis , or rainbow commonly called , for the variety of its colours , which it borrowed either from the sulphur of mars , or of common brimstone , which last i am more apt to believe , because that then it had a strong bituminous odour and taste . no great observations can be made upon the soil through which it passes ; it is like unto most of the earth about this place mix'd with small pieces of a glittering stone , which , by chewing in my mouth i scaled so thin , that no talk could be more finely split , nor yield a more glorious lustre and whiteness ; this , and some small particulars of a kind of courser talk , call'd lapis entalis , which schroder mentions , together with a common grayish sand , and a dust of the same colour , is the compound of that earth nearest to it , which would give me occasion not to despair of finding some aluminous mine , or talk veins in the neighbouring hills , if some pains were taken about it . the qualities and virtues of the minerals wherewith this water is impregnated , are these . mars , or iron , is hot , dry , internally red , it consists of a double mercury , burning and black , of a red sulphur and an impure earth . it is piercing , opening and corroborating ; good against all obstructions , debility of the stomach , all fluxes : it is an alkali , therefore a great dulcifier of the blood , &c. vitriol , there are divers sorts , and of various colours ; it is commonly white , blue , and green ; i have seen some in poland that was yellow , and some red . it abounds in a combustible sulphur , and a corrosive acid ; it contains a sweet anodine oyl , difficult to be had ; it is internally red . it is stiptick , emetick , detersive , hot and drying : it partakes of the virtues of mars and venus ; it is good against all inflamations , especially of the eyes . alum , of alum there are divers sorts also , and divers comprehend vitriol under the nature of alum , of which it only differs in a metallick sulphur ; it is void of tincture . paracelsus does attribute the names of salts unto external ulcers , according to the diversity of the congelations of salts ; if it is a red ulcer , he calls it vitriolick : if without redness , aluminous ; and because there are divers sorts of alum in respects of tasts , and some that are wholly insipid , as the alumen entalis , plumosum , &c. there are likewise insipid tuberous ulcers . it is stiptick , drying , cooling , coagulating , and dissolving ; it most powerfully resists putrefactions , precipitates evil ferments , allays the inflamations of the bowels , and stops a gangraine . sulphur , it is called the rosin , the lungs of the earth , the second acting principle , existant in mixt bodies : from it whatsoever is combustible either liquid or solid is called sulphur , or sulphurious . there are two sorts , one that is combustible , and another that is incombustible . the combustible is that which is burnt , and yields no smoke , but is inflamable : the incombustible yields no flame , but remains fix and permanent : sulphur is found either coagulated , or liquid , in the form of a bitumen ; as it is found in the mines before it is separated by fusion from its earth it is called , living . it differs from vitriol only in the external form , and each may easily be transform'd into the other ; therefore they have much the same qualities and virtues , only this last is more inflamable , and a particular friend to the lungs . thus much as to the nature of those minerals that have embued these waters , from whence may be gathered the reasons why it cures recent obstructions , cleanseth the reins , uriters , and bladder : aids dropsical persons , cases the pains of the gout and rhumatisms , procures an appetite , fortifies the tone of the stomach , and corroborates the visceras . now as to this essential vitriolick salt of mars which i have mentioned , to be used to add strength and energy to those waters that are but superficially embued with mineral tinctures ; it may seem strange to some persons , and i expect that some will be sound amongst the ignorant mobile , that will deride my proposition ; but hos oblatrantes caniculos cum contemptu praetereo . i address my self to the learned only , and to them i further add , that besides the extraction of this essential salt from mineral waters , and the rejoyning of it to others of the same nature , or to its former vehicle , in a larger proportion then before . i say , that of late days all mineral waters , either for drinking or bathing , have been by some ingenious artists so exactly imitated , after some philosophical speculations used on the natures of the natural springs ; nay , i may say , outdone , that by those factitious mineral waters , as great cures have been performed in the patients particular habitations , as any have been by the natural springs upon the place ; and what is more , the artificial baths brought to those several degrees of heat , as the natural ones have at the baths , without the aid or assistance of any culinary fire ; to which have been added all the other accidents , of odours , tasts , colours , and of tinging silver into a curious solar tincture . all which things were once pretended to , at the place which goes under the notion of the dukes balneo in longaore , london : but how performed , i leave to all ingenious persons to judge , that have used those baths , and drank of that water . the art of chymy has a multitude of well-wishers , as many pretenders to , and more that court her designedly : but ex quovis ligno , non fit mercurius . there are but few that make use of those two things which galen reckons as necessary concurrants to the attaining the perfect knowledge of arts and sciences , or the nature of any simple medicine , viz. experience and reason , from which there arose in his time two sects of physicians , the one called empiricks , the others methodists . the empirick did only observe the operations and effects of medicines , and never troubled themselves concerning their natures , or the reasons of those effects , but used all medicaments promiscuously , to the prejudice of many . the methodists were not satisfied with the bare finding out of the virtues of medicaments , but added to the oti the aloti , diving into the nature of the same . these he termed the two legs of a true physician , upon which he would have him to stand and walk . it is an easie matter to pretend to things , and after the picking here and there some mouldy receipts , and terms of art , to cant , especially in chymy , before the unthinking multitude , but first to entertain philosophical notions , and then to reduce them unto mechanical real demonstrations , belongs but to a few . and now that my reader may not put me in the number of the great talkers and litle doers , as to what i have in this discourse proposed , i offer to produce , after a month or six weeks time , sufficient quantity of the essential vitriolick salt of mars , extracted from mineral waters , to supply this city , every season of drinking the waters , or all the year long , at the same reasonable rates that any true and genuine essential salt of mars can be prepared . i could make larger proffers yet ; but i forbear , lest it should be thought i were byassed by interest , or blown up with ostentation . the curious learned i shall ever be ready to serve , in giving them all the satisfactory demonstrations that i can possible , in every particular which i have mentioned in this discourse , or in any thing else that i am capable . mean time , if they please to spend som hours in the tryals of such chymical preparations as i have faithfully delivered to the publick in my intruduction to the french author , in a treatise , called , a new mystery in physick , discovered by curing of feavers and agues with the jesuits powder , printed for william crook , at the green dragon without temple-bar , 1681. there they will find , wherewith to satisfie their curiosity , till they command me further . in meliorem partem interpretari debemus quae nobis dubia sunt . postscript . i had but just ended this precedent discourse , when word was brought me , of a new mineral spring found , in the road that leads to the first , near the gate ; i immediately went to examine it upon the place , and caused some of the water to be brought home to me for further inspection . but after all sorts of examens , i found these last much less impregnated then the others , though they participate of the same minerals with the first . in both a vitriolick salt of mars predominates ; they have so weake a tincture of alum , that neither of them has the power to turn milk , though for a long time boyled together in equal proportions , which speaks these waters to be alkalies , and consequently dulcifiers of acids . this last found spring has , within less then a foot of it , another of fresh common water , which peradventure does commix with it , and may be the cause of its weakness ; and in my opinion , neither of these waters can last long untainted , except care be taken to trace them , on some more eminent ground , where they may be secured from the insultations of violent rains , flouds , and springs of common waters . to conclude , considering the visible decay of either of these waters , though removed but to the city from their springs , especially the last , which would scarce afford any tincture at all with galls , it were very requisite that these waters should be drank upon the place . to which purpose i could wish there were better accomodations and conveniencies , sutable to the occasions of the more modest of the modest sex. to this purpose , if rows of tents were pitched on each side of the green , proportionable to the concourse of people , and a large walk left between , it would supply in some measure the natural conveniences , which a multitude of shrubs & bushes , besides some winding dales betwixt close hills , in other places of the like resort , do afford . to which might be added , according to the laudable custom of foreign nations ( which has been taken up of late in some parts of england also ) the divertisement of musick , bowling , pins , lotteries , shooting , or any other pastimes , to disingage the mind from too serious or melancholick thoughts . ut sit mens sana in corpore sano . finis . healths grand preservative: or the womens best doctor a treatise, shewing the nature and operation of brandy, rumm, rack, and other distilled spirits, and the ill consequences of mens, but especially of womens drinking such pernicious liquors and smoaking tobacco. as likewise, of the immoderate eating of flesh without a due observation of time, or nature of the creature which hath proved very destructive to the health of many. together, with a rational discourse of the excellency of herbs, highly approved of by our ancestors in former times. and the reasons why men now so much desire the flesh more than other food. a work highly fit to be persued and observed by all that love their health, and particularly necessary to the female sex, on whose good or ill constitution the health and strength, or sickness and weakness of all [cropped]sterity does in a more especial manner depend. by tho. tryon. tryon, thomas, 1634-1703. 1682 approx. 58 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-07 (eebo-tcp phase 1). a63797 wing t3182 estc r219417 99830891 99830891 35353 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63797) transcribed from: (early english books online ; image set 35353) images scanned from microfilm: (early english books, 1641-1700 ; 2083:32) healths grand preservative: or the womens best doctor a treatise, shewing the nature and operation of brandy, rumm, rack, and other distilled spirits, and the ill consequences of mens, but especially of womens drinking such pernicious liquors and smoaking tobacco. as likewise, of the immoderate eating of flesh without a due observation of time, or nature of the creature which hath proved very destructive to the health of many. together, with a rational discourse of the excellency of herbs, highly approved of by our ancestors in former times. and the reasons why men now so much desire the flesh more than other food. a work highly fit to be persued and observed by all that love their health, and particularly necessary to the female sex, on whose good or ill constitution the health and strength, or sickness and weakness of all [cropped]sterity does in a more especial manner depend. by tho. tryon. tryon, thomas, 1634-1703. [2], 26, [2] p. printed for the author, and are to be sold by lang[ley] curtis near fleet-bridge, london : 1682. copy cropped at head, fore-edge, and tightly bound, affecting text. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng health promotion -early works to 1800. women -health -early works to 1800. alcohol -physiological effect -early works to 1800. 2003-02 tcp assigned for keying and markup 2003-03 aptara keyed and coded from proquest page images 2003-04 jennifer kietzman sampled and proofread 2003-04 jennifer kietzman text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion healths grand preservative : or the womens best doctor . a treatise , shewing the nature and operation of brandy , rumm , rack , and other distilled spirits , and the ill consequences of mens , but especially of womens drinking such pernicious liquors and smoaking tobacco . as likewise , of the immoderate eating of flesh without a due observation of time , or nature of the creature which hath proved very destructive to the health of many . together , with a rational discourse of the excellency of herbs , highly approved of by our ancestors 〈◊〉 former times . and the reasons why men now so much desire flesh more than other food . a work highly fit to be perused and observed by all that love their health , and particularly necessary to the female sex , on whose good or ill constitution the health and strength , or sickness and weakness of all posterity does in a more especial manner depend . by tho. tryon . london , printed for the author , and are to be sold by lang curtis near fleet-bridge , 1682. healths grand preservative : or the womens best doctor , &c. chap. i. of the nature and operation of brandy , rumm , and rack , which of late years are become as common drinks amongst many as beer and ale , not only in england , but also in all the west-indies where the english inhabit , and of the evil consequences that do attend the drinkers thereof . brandy , r●mm , rack , and other distilled spirits , are all very per●icious and hurtful to the health of the body , if not sparingly taken on extraordinary occasions in a physi●●● way ; for the intention of all such chymical preparations , when first inr●●ted , was for medicinal uses , and not to be used as common drink , as of late years indiscre●tly they are , to the destruction of many thousands , the frequent use of them contracting such 〈◊〉 and stubbo●n d●seases , as for the most part are incurable . 1. all such spirits as are drawn by common distilla●●● , through those cruel sulphuro●s fires , where the air hath not its free egress and regress , their 〈…〉 har●h fiery spirit or brandy . the same you shall have if you distil sugar , only it yields a stronger spirit , for the more bal●amick the body of any thing is , the stronger and fiercer is its spirit , when that balsamick body and the pure volatile spirits are destroyed or seperated from it . now here you will see , that the volatile spirit and 〈◊〉 cordial 〈◊〉 or body , both in the sack and also in the sugar , are destroyed , and there doth remain , as is said before , only a fierce harsh brimstony spirit , void of all the wholesome qualities sack and sugar did contain ; for the volatile spirit or tincture is the essential life of every thing , and its the maintainer of its colour , smell , and t●st . now these pure spirits will not endure any violent heat or harsh fire , but through the fiery heat , and want of the free egress and regress of the air , they presently become suff●cated , and then the sweet balsamick body is turned sour ; for this sweet balsamick body is the pleasant habitation of the volatile spirit , and this pure spirit is the true life of that balsamick body ; they are inseperable companions , the one cannot subsist without the other ; destroy either , and both dye . therefore all such spirits so drawn , do loose their balsamick body with all their cordial vertues and tinctures , put what herbs or li●u●rs you will into such furnaces , they are presently p●●ndeted of their natural colour , and run off white , whereby it appears , that this common way of distillation destroys the pure natural vertues and tincture , for from the tincture proceeds all the variety of colours , both in vegetables , minerals , and annimals , so that such spirits do only contain a harsh fier●e fiery nature , and for that reason , if they be frequently drink , do ●rey upon the natural heat , and by degrees weaken it , destroying the very life of nature , by way of simile ; for every like works upon its likeness , whence it comes to pass , that in those who addict themselves to the drinking of these high fiery or brimstony spirits , their natural heat grows cold and feeble , and their appetites are weakened , they destroying the power of the digestive faculty of the stomach , so that many such people after eating are forced to drink a dram to help concoction ; all other drinks proving too cold for them , which constrains them to continue ●ooping of such liquor ; a sad remedy , when we go about to help a mischief by encreasing the application of the same ill means which first occasioned it● for these wrathful spirits have awakened the central heat , which is the root of nature , that ought not to have been awakened or kindled , for if the central heat be stired up by any unnatural meats or drinks , or other violence done to nature , then presently follows the consumption of the radical moisture , and the pure spirits and lively tinctures become suffocated , wherein consists the essential life of nature . and as in the before mentioned example , the pure spirit and balsamick body in sack will not indure those cruel harsh sulphurous fires , where the air hath not its free influence , but presently becomes suffocated or destroyed , and the most pleasant sweetness thereof turned into a stink , so neither will the radical spirits and pure oyl in the body , endure those sulphurous flames , and fierce spirits , without sustaining the like prejudice ; for that pure vertue or essential principal , which the lord in the creation endued every thing with , ( which is the true life thereof , ) will not endure any violent motion or harsh fire to touch them ; especially if the circulation of the air be wanting , as it is in all such distillations , for these spirits are so pure and subtle , that when any injury is offered to them , they either evaporate or become suffocated ; for this essential powder or pure life , is the moderator or friendly quality in all minerals , vegetables and animals , which doth mix and qualify the harsh fiery dark principal , and does allay and moderate the cruel harsh nature of the dark-fire , as does plainly appear in all the forementioned liquors , and also in charcoal , for before the sack or any balsamick liquor , was put into the still and drawn off , those very same fiery harsh sulphurous spirits were essentially in the wine , or whatever else it be , for it is the root of nature , and the original to every life , but being mixed or incorporated with the balsamick body and pure spirit , the fiery fierce sulphurous spirit is thereby swallowed up , and as it were hid and moderated ; for in what thing soever the pure balsamick body is predominant , there this dark furious spirit is hid or captivated ; an example whereof we have in sugar , where when the sweet balsamick body is potent , there also this fiery sulphurous spirit is strong , but not manifest ; but as soon as this essential spirit and balsamick body are seperated or destroyed , this dark fiery brimstonie spirit appears in its own form , and becomes like a mad furious devil in nature , its cloathing being the dark-fire ; for this spirit hath lost its sweat water or friendly life in its seperation , which before did qualifie its harsh fierce fire , it also looseth its pure colour , or bright native shine , because the essential oyl is consumed , in that seperation , so that there doth remain no true life nor light in it , but being set on fire , its flame ●s of a 〈…〉 that the dark wrathful properties of sat●●● and mars , and their fierce fires are predominant in all such 〈◊〉 or spirits . this is further 〈◊〉 in 〈◊〉 , ( as was hinted before ) which is made of wood , but in the making thereof the pure oyl or sweet wat●r , which is the essential life of the wood , is suffocated or destroyed , for from that friendly quality , the wood had its bright shine or fl●●e , which is of a benevolent refreshing opperation● now this pure oyl or balsamick body , is the essential life and moderator of all harsh fiery dark fumes or qualitys in the wood , which being suffocated or totally destroyed in the making it , whereby the original dark sulphurous fire becomes strong and raging , giving greater and stronger heat than the fire of wood , but its flame is not bright , clear , and refreshing as that of wood , but it is of a dimn b●●●●ony colour , sending 〈◊〉 strong fulsome fumes and vapours very offesive to the pure spirits and health of those that are near it ; for having lo●t its pure spirits and oyl of life , in its making into charcoal , there does only remain in it , the fierce dark original fire , an untameable devou●ing spirit in nature ; for every quality in nature hath power only to kindle and awaken its likeness ; therefore all such things as have lost their pure spirits and balsamick body in the seperation or preparation ▪ must needs indanger the health , because they do awaken by simile their own , or like poysonous properties in the body ; and if it were not so , a little poyson taken into the body , would not destroy the life ; but poysons taken in , do by simile joyn or incorporate themselves with the internal poyson or destructive principal in the body , which before laid hid , or as a man may say , was moderated or captivated by the sweet body and pure spirits , even as the fiery spirits of brandy are in sack or sugar ; but so soon as the ou●ward poyson that is taken in , incorporates it self with the inward poyson in the body , it does so pow●●fully strengthen and awaken it , that in a moment it overcomes the pure oyl of l●fe , and the pure spirits become suffocated , and then the natural life is a● an end , for every property in nature ( both in the evil and also in the good ) does with highest dilligence see●● out its likeness , and wheresoever it findeth its simile , there it joy●s forces and 〈…〉 wel●are of the body . nor is it otherwise in all sorts of food and other drinks , if the pure vertue thereof be seperated or any way destroyed , for then forthwith the dark brimstony-spirit is set at liberty , which before the seperation , the ba●●amick body and pure spir●ts did qualify and hold captive , that it could not mannifest its-self in its own nature , but being seperated from the good properties and friendly principal , this dark fiery sulphurous spirit , becomes of a furious nature and operation , endeavouring to bring all in subjection to it self ; therefore such liquors or spirits frequently taken , b●●h up the radical moisture and natural heat , and are greedy devourers of the sweet oyl in the body , whence proceeds general obstructions , crude windy humours , consumptions , unna●ural heats and flushings , loss of appetite , retchings to vo●●it , and many other disorders ; and if those of the female sex take to drink such spirits , as of late years they do too frequently , the evils are doubled ●nto them . 2. in all the before mentioned spirits that have passed through those cruel harsh fires where the air hath not its free egress and regress , the pure spirit and sweet body is totally destroyed , which is the●root of motion and fermentation ; therefore such spirits will not work or ferment as all other drinks and liquors will , even water it self ; but you may put what quantity of sugar you will to brandy , rumm , or any other distilled spirits , they will continue a strong fire , void of motion or fermentation ; this doth further declare that all the good principals and ver●●es are destroyed by the preparation , and that there remains only a strong fixed fire , which has its uses in physick , as is mentioned before , but not otherwise . 3. such spirits being frequently drunk do generate various diseases , according to each mans nature and constitution , and the climate whether hot or cold , for they do powerfully prey upon the natural heat , consuming the sweet oyl and pur● spirits ; for the balsamick body and pure spirits of all such liquors being destroyed , in the preparation , they become an extre●● , which nature in its simplicity hates , and for this cause such liquors cannot administer any propper or agreeable nourishment to the body , or to the pure spirits , it cannot give that which it hath not , it hath only power to awaken the central heat o● fire , which ought not to have been kindled ; and this it doth by a simpathetical opperation , for all meats and drinks have power in the body to awaken and strengthen their likeness ; for this reason all wisemen skilled in the mysteries of nature have commended simple meats and drinks , because most such things are as it were equal in their parts , having no mannifest quality that does predominate violently over the other , but yet contains a sufficient nourishment for the body , and also for the spirit● for meats and drinks ought to be equal in their parts , the spirit ought not to be seperated from the body , nor the body from the spirit , but both ought to be administered together ; for the body without the spirit is of a gross heavy dull or dead nature , and the spirit without the body is too violent and fiery , but the health of mans body and mind , doth chiefly consist in the equal●ity of both ; do not all meats and drinks wherein any quality or property of nature is extream ( whether it be in vertue , or harmfulness ) if not sparingly taken , certainly discompose the harmony both of the body and mind ? for every quality bege●s its likeness , and so on the contrary , concord and harmony are maintain●d by their likenesses ; if there be not a sympathetical agreement between the stomach and the meats and drinks , both in quality and quantity , the unity and concord of the properties of nature are immediately broken , whence proceeds various diseases according to the degrees of the disorder . this every one ought to understand , or else they may unadvisedly lay heavier burdens than nature can bear ; for most diseases are generated through surplusage of nourishment . for unto weak heats there ought to be administred a proportionable food , but stronger heats will admit of stronger foods and greater quantity , which all persons might know , if they would but observe the opperation of their own natures ; for no health nor harmony can be continued where the parts do disagree amongst themselves . what harmony can the most skilful master of musick make , if the strings of his instrument be some too sharp , and others too flat ; even so it is in the elements of the body , and also in the mind . 4. for man is the most beautiful and perfectest of all gods creation , and his image , called by the antients , the lesser world ; for in him is contained the true nature and properties of all elements , numbers , weights , and measures , therefore man is both capable of , and liable to receive all impressions , and to be influ●nced by all things he communicates with , or joyns himself unto , as all sorts of meats , drinks , imployments , communications , and what ever else he suffers his will or desires to enter into , the same things have power r●●pectively to awaken their similes , therefore all 〈◊〉 are perilous to the health : if men and women were but sensible of the danger , and terrible diseases that are contracted by the frequent eating and drinking of those things that are unequal in themselves , as brandy , rumm and other spirituous drinks and high prepared foods , they would not so eagerly desire them . do not all or most that do accustome themselves to such things quickly spoil their healths ? nature is simple and innocent , and the simplicity thereof cannot be continued , but by sobriety and temperance in meats and drinks that are simple and harmless , which will not only gratify nature , but contribute both due and moyst nourishment , far beyond all lushions fat , compounded dishes of the richest food , and spirituous drinks , as it appears by many hundreds of poor people who are constrained by pure necessity , not by wisdome , to live for the most part on simple food and mean drinks , their labour hard , cloathing thin , open air , cold houses , small fires , hard beds , standing on earthen floors ; by all which means , they are not only preserv'd in better health , but also enabled to endure labour with more ease and pleasure , then the intemperately superfluous can lye a bed or sit by the fire . o then how excellent are the ways of temperance and sobriety ! they free the body from pain , and the mind from perturbations , sweetning all gods blessings , and giving the opportunity of time , which being well imployed , affords many benefits both to the body and mind ; for what advantage is it if a man possess the whole world , if his body be full of pain through intemperance , which for the most part no less affecteth and indisposeth the mind . 5. brandy , rumm and all strong spirituous drinks are far more dangerous in hot climates and countries then they are in cold , and do sooner there destroy the health , tho they be bad in both , except taken in a physical way ; i know this is contrary to the vulgar notion , but it is agreeable to truth , experience and reason ; for in hot climates the natural heat is not so strong by reason of the forcible influences of the sun , which do powerfully exhale the radical moisture , open the pores , and too violently evaporate the spirits by continual sweatings , which dulls the edge of the appetite , weakening the digestive faculty of the stomach , whereby the inclination to drink is encreased , for which reason many desire hot spiritual drinks , because they find a present refreshment , for all such drinks do powerfully awaken the internal spirits by simile , and make men quick , lively and brisk , during the ●●me of their opperation , which is but for a moment , afterwards they find themselves heavy , dull , and indisposed , and their stomach feeble , cold , and raw , which does intice all that do a●custome themselves to such drinks , to take a hair of the same dogg ( as their phrase is ) and so they drink more , and are conti●ually the more weakened , for all such fiery strong drinks do not only prey on the natural spirits , but also too violently do evaporate them . the very same opperation have all strong drinks , as wine and the like , if temperance be wanting , but not so violently as the former . therefore in hot climates there ought to be double the care and temperance in meats , drinks and exercises , as in cold ; of which the natives of most hot countrys might be our examples ; for they do for the most part live very temperately , their drink being generally water , or wine allay'd with water , their food mean , or more simple then ours , whereby they are better preserv'd in health ; for the constitutions of all people in hot climates are weaker , or at leastwise not so able to endure great meals of food , and superfluous drinking of strong drinks , as they are in cold . for cold countries make men hardy , strong , and able to endure intemperance , for which cause it is observed that most of the north●rn climates are very intemperate in drinking and eating , and in hott , they are the contrary . and therefore our english are much distemper'd and many dye when they travel into the west and east-indies , because they take wrong measures , continuing the same disorder and intemperance as they did in their own country , or rather encreasing it , which nature cannot bear without manifest prejudice . 6. it is to be noted that those that do acoustome themselves to the frequent drinking of the forementioned fiery spiritual drinks in all the plantations in the west-indies , and also the common eating of salt-fish and flesh , which are all great extreams , do thereby become very obnoxious to the dry belly-ache , or griping of the guts , dropsies and the gout , for all such food and drink does violently stir up and consume the natural heat and moisture , whereby the digestive faculty of the stomach is rendered unable to concoct or make any perfect seperation , either of the food or drink , which oppresses the whole body , whence are generated evil iuices that fall into the joynts , infeebling and torturing them , and this is the original of the gout in other comp●●●●ons , these disorders consumed the a●ry flesh of the bones , taking away their natural strength and vigour , so that they languish away by degrees , and these you call co●sumptions , in others for want of heat and moisture , the excrement in the bowels is contracted into so hard a substance , that it cannot pass , and there is hadly a medicine found that will cure it , this is that which the learned call the iliacal passion , and the vulgar , the plague in the guts , being one of the most tormenting diseases in the world. and in other bodies the central heat being wasted by such unfit meats and drinks , so that great part of the food turns into a flux of humours , both windy and watry , which swell the lower parts of the body , and this is the generation of your dropsies ; but as god is always good , and his hand-maid nature an indulgent mother , so they have as it were chalk'd out the means , and prescribed a diet whereby these diseases may be prevented , would men but be so wise as to observe and follow it ; for all hot climates do furnish the natives with wonderful variety and plenty of herbs and fruits , far exceeding cold countries therein , both in quantity and quality ; for in those hot regions , the sun hath greater power to prepare all such things : and if our english would but accustome their selves to such harmless natural simple foods and moderate drinks , the forementioned distempers would hardly be known . 7. it is also to be noted , and much to be pittied , that of late years many english women have betaken themselves to the drinking of brandy and other spirits , and have invented the black-cherry brandy which is in great esteem , so that she is no body that hath not a bottle of it stand at her ●lbow , or if ever so little qualm or disorder be on the stomack , or perhaps meerly fancied , then away to the brandy bottle ; so that when such people come to be sick , which most of them are very sub●●ct unto , the phisitians do not know what to administer , they having in their health used themselves to such high ●●ery drinks , that their cordials seem like water to them : besides , there are many fatal inconveniencies attend the female sex more than the male in drinking such drinks , most of which are not so proper to be publickly mentioned in this place , and therefore i shall forbear , but some i cannot but instance in ; and though perhaps some women too much addicted to the d●lights of the bottle , may be offended with me for telling them the truth , and endeavouring to wean them from the beloved dra●● , yet to do them good , i shall venture the hail-shot of their tongues , and hope they will in t●me grow so wise , as not to indulge a foolish so●tish humour , when it ●ends apparently to destroy , not only their own healths , and shortning of their lives , but likewise in●alls diseases and destruction on their poor innocent children ; for it is not only against the feminine nature to drink strong drinks , but also destructive to the generation of mankind ; it makes them masculine and robustick , filling them with fury and madness , and many other indecencies , which are no less pernicious then shameful in a woman . it also distempers them by causing fumes and vapours to fly into the head , generating wind in abundance . therefore the wise antients did account it a crime for women to drink strong drink or wine , tho their countrys did afford wine in abundance ; and good reason they had , for the whole preservation of mankind resides chiefly in the temperance and government of the women ; if they are intemperate , the radix of men is corrupted ; are we not like to have very fine , hopeful , healthy children , when the mother by excessive pampering her unweildy car●ass , has contracted more diseases then an hospital ? or when they are put out to some drunken nurse , that instead of affording them wholsome natural milk , suckles them up with the unconcocted dreggs of that brandy with which she daily overcharges her filthy stomach ? the nature of women will not bear excess in meats and drinks , as mens will , without mannifest danger to their healths , and also to the health of their children ; most windy diseases both in women and children , being caused by their intemperance both in quantity and quallity . they overcharging their nature with food containing too much nourishment , and drinks that are too strong . this is chiefly observable amongst wanton citizens and the richer sort of people , who pay dearly for the lickerishness of their pallats , by the diseases that thence arise , they being much more distempered then the ordinary pains-taking people . i confess there are hardly any women in the world so intemperate and such great lovers of their bellys as the english , no● is there any nation more subject to variety of diseases ; and therefore they are afflicted with divers distempers , which women in other countrys know nothing of . and as our children are generally weak , puling , rickety , and sickly , so the occasion thereof is too evident , since they are almost made gluttons from the very cradle , their mothers gorging and feeding them till they loath their victuals , and often cast it up again ; and when they have been cramming all day , the good woman entertains her gossips with stories , what a little stomach her child has , and that she can get it to eat nothing , and she wonders how it lives , and indeed so she may , but for a quite contrary reason , for this oppressing nature with excess in ●●●uth , is not only the cause of the death of many , but in others ●●●ows such seeds , and lays foundations for distempers , that they 〈◊〉 scarce ever out-grow them , also many women out of the like ●●olish fondness give their children strong drink which is very ●●structive to their health . nor is it become unfrequent , for women not only to drink ●●andy but also to smoak tobacco , which two things have a great ●●finity , tobacco being an herb of mars and saturn , it hath its ●●ery quality from mars , and its poysonous fulsome attractive ●●ature from saturn ; the common use of it in pipes is very inju●●ous to all sorts of people , but more especially to the female sex , ●xcept it be taken very sparingly in a physical way , for some ●atery and windy diseases , but the usual taking of it destroys the ●hysical vertues and opperation thereof ; only the daily smoaking 〈◊〉 may be profitable to gluttons , and those that eat and drink to ●uperfluity of rich food and strong drink , and live idle lives , 〈◊〉 such want evacuations , but exercise and temperance were ●uch better for their health . tobacco and brandy are certainly utter enemies to women ●nd also to their children , for their spirits and balsamick body , 〈◊〉 hence their true life shines , is more volatile and tender then mens , and their natural heat is not so strong , for this cause women cannot bear or endure any extreams , either in meats , drinks , or exercises , without mannifest danger to their healths , they be●ng generally more sanguine then men , and their central heat ●eaker , therefore all kind of inequality makes deeper impression ●n them , and they are sooner moved to all kinds of passions : ●or women in their radix are compounded more of the sweet ●riendly sanguine nature , their dignification being chiefly from ●he element of water , but the root of mens nature is from the ●trong might of the fire . and for the same cause women are more chast then men , and of colder natures , tho many men do believe the contrary , but they are greatly mistaken in this particular , having no true understanding of nature ; they have ●udged thus hardly of women , because many of them are so easily drawn into inconveniencies by the pretended friendship of men , but i do affirm , that their being so easily overcome , is not from their unchast desires , but chiefly from their friendly courteous effeminate natures , being of a yielding temper , which is essentially in the root of their lives , and when a man has once awakened in them the love-string , which is quickly done , he may comm●● them as he pleases ; now finding them comply , they imagine th● of them which they find in themselves : not but that some w●● men are as unchast as men , but then such , through the power●● their depraved free-wills and wanton imaginations , have forc●● nature out of her simple innocent ways , compelling her often 〈◊〉 do that which she perfectly loath● . the wise antients understanding this nature and constitution 〈◊〉 women , and considering that the whole welfare and health of man kind depended chiefly on their temperance and discreet conduc● did therefore direct them to an higher degree of temperance , an● thought it requisite , and so absolutely necessary , that both the drin● alotted for women in most countries , was , and is to this day 〈◊〉 water , and their food as innocent and natural ; they eat fle●● sparingly , living much on raw and boiled herbs , fruits and grai● which is a most sublime diet. and by this means their women an● children are not afflicted with such a number of cruel diseas● there is no country in the world where there children and you●● people are so generally subject to the small pox , kings-evil , join● aches , and many leperous and languishing diseases ; how many 〈◊〉 them yearly die with convulsions and windy d●●stempers , which ge● nerally they receive from their mothers ? how many miseries an● aking hearts do women endure with their sickly children ? an● what woman is free from vapours and windy diseases , fainting fits , weak joints and backs , their blood corrupted , breaking out 〈◊〉 small spots in the flesh of several colours , their stomach cold , and their natural heat not able to digest their food without a dram● &c. for all which evils , there is no remedy so long as our wome● do continue the frequent eating of fat gross flesh ( without herbs and other sweet high prepared food , and drinking strong liquo●s as brandy , &c. and taking tobacco , for these things do continually heat the whole body , thereby awakening the central heat , which is very injurious to women , for it presently sends sumes and vapours into the head , and the fierce fires with venemous particles do penetrate the whole body , drying up , and consuming the pleasant moist cool airy vapours , suffocating the pure spirits , which otherwise would replenish the whole body and sharpen the appetite ; it also dulls the senses , and possesses the blood with a sharp fretting humour , and hinders its free circulation , causing the pure natural spirits , whose habitation is in the blood , to become impure , whence ar●ses a general indisposition over the whole body . therefore all that love their own health , or the good of their children , ought to ●e●rain such hurtful food , and learn to know , that brandy , tobacco , and all such things , are to be taken sparingly and no otherwise than as people take physick . chap. ii. of flesh , and its operation in the body , and also on the senses . that the continual eating thereof without due distinction of proper times and seasons , does darken the spirits , and distempers nature . likewise of the excellency of herbs , fruits , and their inward operation on the body and mind . the eating of flesh was not allowed or practised in the first and purer ages , when men gave themselves to the study of wisdom , viz. to the knowledge of themselves , and were partakers of gods secrets in divine and humane things , and injoy'd health and long life drawn out to the age of many hundred years . for thus the holy scripture tells us , gen. 1. the lord said , behold ! i have given to you every herb bearing seed , which is upon the face of all the earth , and every tree in which is the fruit of a tree yielding seed , to you it shall be for meat . and in another place it is said , flesh with the blood thereof , you shall not eat . it is not said , that the lord made all creatures for man to eat , as i have heard many affirm , but he made them for his own glory and eternal honour , and for the manifestation of his wonders , and that men should have dominion over all creatures and created things , which man hath lost by suffering his desires and imaginations to enter into the bestial nature , which do by degrees captivate the noble parts in men. but the wise antients for divers ages of the world , did know but little of the variety of flesh and strong drinks , or of compounded dishes of 20 sorts of things , most of them of disagreeing natures : no , their food was simple and natural , easie to be procured without oppression to themselves or to any of gods creatures , as herbs , fruits and grains , and pure water for drink , which things are endued with a most simple nature and operation , which neither du●leth the head by fumes , nor stup●●●s the senses by surplusage of nourishment , but being well prepared and eaten moderately , do nourish by way of simile its like qualities in the body , being of lighter digestion , and of a more a●ery operation than flesh , being also void of all inclinations , senses , or passions of love or ha●e , whose original is more clean and nearer the unity in nature ; therefore the philosophical ancients in former ages incouraged the eating of herbs , fruits and grains , but on the contrary , made laws against the common eating of flesh without distinction , the great and most illuminated prophet moses did not admit the children of israel to eat any flesh during their forty years march through the wilderness : 't is true , when the people did murm●● , the lord being provoked , gave them flesh in his wrath , and aft●rwards when they were admitted to eat flesh , it was with such distinctions , and with so many circumstances as could not be performed but by abundance of labour and trouble , and other inconveniencies , by which laws and observations many of gods creatures became of little or no use in the creation , as swine and the like , if indeed they had onely been made for men to eat . but the lord never commanded his people in any age to abstain from any thing , but it was always for their preservation ; for abstinence● cleanness , and sobriety in meats , d●inks , exercises , and communications , do work wonderful effects , and have a sympathetical operation both on the body and senses , rendring the observers thereof healthful , with brisk powerful spirits , watchful , prudent , of good forecast , able to give council , and for matters of learning , they do easily grow to an excellency in the knowledge of themselves , and in all other things whereunto they do apply themselves● and as for prayers , medi●ations and contemplations , they do perform them with great facility , pleasure and spiritual delight , being always fresh in their minds , and free from diseases in their bodies . by this way of sobriety , cleanness and temperance many of the antients became admirable both in divine and humane wisdome ; 't is well known how scrupulously the pythagoreans ( one of the most learned and mysterious of all the sects of gentile philosophers ) abstained from flesh. the divine writer and great prophet moses , testifies that god made man in his own image● and that he should have dominion over all things or creatures , not that he should eat all things , or hurt himself by devouring them , nor suffer his desires to enter into them , nor theirs into him , for man is a prince in this world , and in him is contained the true nature of all the inferiour creatures ; for if it were not so , 〈◊〉 could not be their prince , nor be sustained by them . and th● man was made greater then any other creature that is visible● and to be lord over all , yet nevetheless he having a simile with the nature of all things , is thereby rendered capable to be wrought on by every inferior thing he shall suffer his desires to enter into , and by degrees he is liable to become captivated unto that thing , be it either good or evil ; for every like ( as i told you before ) works on and awakens its likeness ; this was the reason why moses commanded that unclean beasts should not be eaten , that the human nature might not mix or incorporate in its self the beastial qualities ; for every individual man has essentially in him the true natures and essences of all the beasts of the field , and fishes of the sea , as also of all herbs and fruits , stones and minerals , and whatsoever else can be thought of ; for if this were not so , then man would not be subject to be wrought on by all , neither would the various sorts of food agree with him or nourish him . the wise antients understanding this , and that every thing had power to attract unto it self such matter out of all things , as is capable to nourish its own body , therefore in those days the eating of flesh was not in such reputation as of late years it hath been ; especially as it is in england , who do make it their chief food , all vegetables and fruits being in themselves of a clean simple nature and opperation , which being well prepared and temperately eaten , have onely power to waken their similes in the body and senses as aforesaid . but on the contrary , all beasts , especially unclean beasts , are endued with all kind of beastial passions , as anger , revenge , covetuousness , love and hate , which dispositions and passions of the flesh , but especially the blood , doth retain after such animals are killed ; and for that reason it was , that the blood of all sorts of beasts was so strictly forbidden , for the essential spirits dwell in the blood , and in the blood and spirits lye hid all the dispositions and inclinations the creature was endued withal , and therefore all sorts of flesh that were permitted to be eaten were to be well purged from the blood. and also this same blood was either to be consumed by fire , or an hole made in the earth and the blood cast into it and covered , that the wrathful spirits and vapours thereof might not defile the air , which is continually breathed into our bodies ; for when any creature is killed , the great pain and agony they endure does so powerfully awaken the center of the wrathful fire , and also the internal poysons which are the root of every life , that the said fierce poysonous spirits seize the blood on their right fountain of pre●rvation , so that the blood does not only contain all the natural ●ispositions , passions and inclinations , but also the awakened poysons and irritated spirits which were violently stirred up by deaths stroke . for when the natural life is in danger ( the continuation of which is so sweet unto all creatures , and they do so unwillingly part with it , especially when the creature is in perfect health and strength ) what a strange fear and dread must needs attend the creature in this condition ? and how strongly and violently are all the centers and powers of nature stirred up ? and then are awakened the revengeful spirits , which do contain the blood , for that is their habitation , which in this agonous condition does often spread it self through the whole body , and makes the flesh look red , but this is generally drawn back again by the drawing away of the blood where the wound is made . now if this blood be exposed to the open air , these fiery dark wrathful spirits do by degrees evaporate , and incorporate themselves with the air , and so de●●les it , and renders it pernicious . the very same is to be understood in all other uncleannesses , and these are the chief reasons why the prophet moses commanded the blood either to be burnt on the altar , or buried in the earth , tho there doth remain somewhat more to be said why he commanded the blood to be consumed on the altar by fire , which i shall forbear , and speak of it in its proper place ; for those fiery wrathful spirits that do evaporate themselves into the air , being continually breathed into the body by such people as do communicate near such places , as slaughter-houses , and the like , and more especially those that are of killing imployments , those awakened wratchful spirits do enter them , and powerfully incorporate themselves with their similes ; for this cause all butchers and others , that do use such trades , are more fierce and cruel , sooner moved to wrath than others ; killing is as easie and familiar to them as plowing the land is to the husbandman ; and in a word , they are far more inclined to violence than men of other imployments are . the same is to be understood in all other trades , and also 〈◊〉 communications● as those that are brought up and have their 〈◊〉 versations amongst horses , are not most of them robustick , pro●● bold and surly , like the creatures they communicate with ; th● same is likewise to be understood in many other other hard work●in● rough trades and imployments ; are not most of them rash , head strong , scarce endued with common humanity . there is nothin● so good , or so bad , but man is capable of being captivated to it from this ground it is that weak inclinations , that a man in him self is hardly sensible of , may either by imployments or commu●●cations be made strong , which is one reason why mens inclinations and their love and hate alters and changes , according to time , place , business , and communication , as some men have declared , that they did not fear being overcome with drink , women , or th● like evils , because at that time they found no inclinations to such things , nevertheless , time , opportunity , communications , and other circumstances concurring , many of them have been overcome by those vices they so little stood in fear of , though also astrologick configurations and influences have a share in altering and changing mens inclinations , and more especially when other causes concur : for this cause the most prudent in all ages have advised all men to avoid evil occasions , and the apostle paul saith , that evil communication corrupts good manners , the truth of which no man will or can deny . now if imployments , communications , labours , words , and all kind of outward business , have so great power of changing and altering dispositions and inclinations , increasing them , and the contrary , how can we imagine but mea●● and drinks received into the body , will have the same or greater power and operation , as those that feed much on unclean flesh , as on swine , and that have their conversation amongst animals , are not many of them much like those creatures , of so●●ish , dull , heavy , sordid dispositions , yet subtle and cunning in a beastial way ? and on the contrary , those that drink wine , and feed on the highest food , have not they spirits accordingly ? also those whose conversation is amongst men , as citizens and merchants ; have they not higher and greater spirits , being more tractable and humane , fair and ingenious in all their dealings and conversations : for all things have a sympathetical operation , whether it be imployments , meats , drinks , or communications , every thing does secretly awaken its like property , which do often captivate the spirit of a man before he is sensible of it , being ignorant of the nature and sympathetical operation all things have with his own nature . 't is true , most men believe that evil company corrupts manners , and will acknowledge that some sorts of imployments do by degrees dispose people to inhumanity , violence and cruelty ; but if you tell them there is the same possibility and greater in meats , to vary not onely mens bodies , but also their inclinations and minds , they shall laugh at it as a ridiculous dream , though in truth it is a most certain truth , and daily experience ( if we would but hear her voice ) bears witness unto it . why did moses prohibit his people the eating of swines flesh , seeing swine are not serviceable unto mankind any other way , but by being killed and eaten ; and besides , a swine is a creature , that being well ordered , becomes as wholesome nourishment , as some other animals that are counted clean , though there is somewhat to be said against the grossness of that sort of flesh ; but the cheif thing the spirit of god in that great prophet reguarded , was , no doubt , the spirit of that ●reature whose original and predominant quality stands in the dark wrath of nature , which is manifested by their shapes , cries , and tones , which spirit the h●man nature ought not to joyn it self unto , lest it partake of its nature . every thing having power to joyn it self with its likeness , and to strengthen its own property . doth not wine and strong drink precipitate men into fury and madness by simile ; that is , the spirits in wine do incorporate themselves with the natural spirits , and violently awaken them , making them burn too fierce , which sets nature into a rage , awakening the central spirits till all parts of the body burn like fire till the oyl be consumed , and nature begins to languish , becoming dull , heavy , and stupid . the very same operation have all food in the body , and on the spirits and senses , but more slowly and hidden ; for great meals of food makes dull when first eaten , for all the time nature is a digesting , and making seperation , ( which is 4 , 5 , or 6 hours a doing ) and then nature begins to be brisk and lightsome ; for what the stomach and natural heat do perform , as to fermentation and seperation with the food , is done to natures hand by art in all sorts of strong drinks , therefore all such fermented strong drinks have a present operation , but let drink be ever so strong , if it have not passed through fermentation and seperation● it will lie heavy on the stomach , and send dark and dulling fumes into the head if a quantity be drunk : therefore great meals of strong rich food do endanger the health more than proportionable drinking of strong drinks , especially in hot countries , and in summer time in colder climates . that dispositions and inolinations are chang'd and altered by food , may further appear in all or most unclean creatures , are they not made much fiercer if raw flesh and blood be given them , their wrathful unclean nature being thereby enraged and made stronger ? and is not the very flesh of those creatures men feed on , altered either for the better or worse , according to the nature of their food ; what a vast difference shall there be as to the goodness or badness , wholsomness or unwholsomness of the milk of the very same cow , when she feeds upon fresh delicate grass , herbs , and flowers , and when she is kept on course brewers grains or the like ? the elements of mans body and natural spirits are compounded of the same matter as other creatures are , and in respects subject to the same or like alterations ; only the holy light and grace of god , which enlightneth every man that cometh into the world , if obeyed , is sufficient to subdue most natural inclinations , and to keep them within the bounds of temperance ; indeed this gift is the only power by which a man may overcome the evil and deny himself . 2. flesh is not so clean a food as herbs , seeds and fruits , for all sorts of animals are subject to various passions , but on the contrary all or most vegetables have a more simple and innocent original , therefore their opperation on the body and senses is as simple having no power to awaken any property in the body but what is like themselves . furthermore we see that no creatures that are clean will eat flesh , except they be taught it , and brought to it by degrees ; on the other side , all such animals as naturally will eat flesh , are by all means counted unclean , as dogs , cats , bears , wolves , foxes and many others both in the sea and land , and most men will avoid the eat●ng of such creatures , as being unclean in the root of their natures . therefore they desire such food as hath affinity with them , for every creature rejoyceth in its likeness . the prophet moses well understood this when he commanded that unclean creatures and blood should not be eaten , because the blood ( as is mentioned before ) doth not only contain the spirits , but the very humour , dispositions and inclinations of the creature , therefore it was to be killed and dressed after such a manner by which the blood and superfluous matter was extinguished , and if flesh should now be prepared after their way , we should not account it to have half the vertue as it hath in our way of preparation . indeed the way of killing and preparing of flesh and fish , that the law-giver prescribed to his people , was to cleanse the flesh from all blood in which stand the spirits , and all the dispositions and inclinations of the creature lye hid . by this means the uniting of the bestial nature with the humane was in a great measure prevented ; and for no other reason all unclean beasts , fouls and fishes were so severely forbidden . all created things have but only ground and original . every particular creature contains the true nature and properties of the whole , only the qualities are in several degrees , one having one quality strong , and another the center . for in every creature one of the forms or properties do carry the upward dominion , and the other quallities lye as it were hid , but some times do manifest themselves , but that property which is weakest may be awakened and made strong by its simile , as often comes to pass . from this very ground proceeds all sympathy and antipathy , concord and discord in this world. for all those whose predominate qualities stand nearest and have affinity each to other , such are friendly one to another , but those whose predominate properties have antipathy each to other , such slight one another , and if the grace and holy light of god do not restrain them , they are very apt to speak evil and backbite one another . the same is to be understood in the divine principal of gods love , those that through the blessing and favour of the lord , have obtained the holy gifts of the spirit , be it more or less , all such people have affinity and bear good will each to other ; except the false prophet opinion gets in amongst them , which is a ravening woolf ? every thing rejoyceth in its likeness , and the contrary in its death , therefore it is highly convenient , for every man to consider the variety and the possibility of his own nature , and that in himself is contained the true nature of every thing in the visible and invisible world , and that he bears a simile with all things , and is both capable and liable to be drawn either to vice or vertue by every thing he joyns himself to , whether meats , drinks , communications , or whatever else a man suffers his will or desires to run out after or enter into , the same thing hath power to awaken its likeness , and for this cause all the wisemen and prophets have advised to cleanness and sobriety , and to the reading of good mens books , which do stirr up the good faculties in the soul , for all books do bear the image and spirits of him that wrote them , and so by simile do awaken the like spirit and desire ; and so on the contrary , if young or old give themselves to the reading of plays or books of romances , they will powerfully awaken by simile the vain wanton nature , which before lay as it were hid , therefore it was said in the revelations , come out from amongst them , and be ye seperated , lest you partake of their evils . 3. the reason why most people love and so much desire flesh more than either herbs , fruits , or grains , is not because it doth afford either better nourishment , or is pleasanter to the pallate or stomach , but it chiefly is because man is departed in his mind and desires from the innocent ways of god and nature , and through his free-will hath awakened the dark wrathful powers in himself , which have more affinity with the bestial nature , than with herbs or fruits : for the beasts are endued with the very same passions in all respects as men , if it had not been so , the commandment had not been so strict against eating of flesh , for the radix of beasts and men have a greater affinity , and the more ignorant and sottish people are , the more they desire to eat flesh , and the more flesh they eat , the more sottish , ignorant , and bruitish they become . also , the more the dark poysonous wrath of god and nature is stirred up , and the more it does predominate in man , the more doth man desire food that hath a proportionable nature . from this very ground it is that some sorts of creatures esteem'd unclean , ( whose predominent quality stands in the wrath of nature ) do so much desire unclean food , because it hath unity with their natures ; the very same is to be understood of those creatures which we call clean , they do as much on the contrary desire clean food , viz. fruits and herbs , because such things have the nearest affinity with their natures ; and if men had not departed from the innocent ways of god and nature , and suffer their wills to enter into the wrath and beastial nature , they would not so much desire flesh ; for flesh cannot be eaten without violence done to nature , for the lives of all beasts are as sweet to them , and they as much desire to continue them as men do , and as unwillingly part with them . and the groanings of these creatures that suffer oppression and pain , do awaken the wrath in them that do it , which is a certain retaliation or reward ; for all kind of cruelty does stir up and awaken the wrath of god in nature . and so on the contrary , all love and concord does powerfully beget its likeness . doth not every evil word , which does proceed and is formed from the principal of wrath and passion , carry the power of its principal with it , and awaken its simile in those to whom such words are directed ? on the contrary , do not soft and pleasant words pacifie wrath by awakening their simile ? every principal and property in nature must have its own food , or else it looseth its power and strength . mens coveting to eat so much flesh is too plain a sign , that they are departed from that innocent and simple life for which they were made , and en●red into the contrary ; for if the wrath of god in nature were not awakened beyond its proper degree , and did not predominate over the simple innocent life , then people would no more desire flesh then our holy ancestors in the first ages of the world. it is a token we are in egypt , when we hanker so much after the flesh-pots ▪ as long as men were partakers of and followers of the true knowledge of gods works , and lived in the simple path of nature , which led to health and long life , herbs and fruits were in as great esteem as flesh is now ; it was a shame in former ages for a man to be seen to buy flesh , or to have carried it openly in the streets of cities , but now the best citizens count it the contrary , and make nothing to go openly to the elesh-markets in their plush coats , and load a porter two or three times a week , with the spoils of their slaughtered fellow-creatures ; and if a man comes to their honses after dinner , there he may behold a very unpleasant sight , viz. greasy-platters , bloody-bones , and pieces of fat flesh lye up and down the kitchin , thereby rendered next door to a slaughter house . and this trade is drove every day in the week , but more especially on the day they call their sabbath , tho in truth they do not make it so , but rather a day of feasting , a day wherein they bury the dead bodies of slaughtered beasts , and a day on which our english belly-slaves and gluttons make their servants do more work then any other day of the week , as to dressing of food . a day likewise whereon most people cloath themselves in all their bravery , and the women go to church to take notice who has the finest cloaths and the newest fashions , &c. but why do i blame the women , the men have been the occasion of all this and much more . if those of each sex did hearken to the voice of god and nature , they would forsake such sinful vanities , and not thus seek death in the error of their lives ▪ i have drawn the curtain , and given them a brief view of natures school , wherein the sons of● wisdom learn to obey her dictates , and by their prudent conduct and temperance , avoid those many torturing diseases of body , and distracting pertu●bations of mind , to which the rest of the world necessarily enslave themselves by their perverse ●olly . what i have delivered , is the very doctrine of nature , approved by religion , justified by reason , and confirmed by experience ; those that wilfully slight so many monitors , will scarce deserve pity in their misery . finis latham spaw in lancashire with some remarkable cases and cures effected by it : together with a farther account of it as may conduce to the publick advantage with ease and little expence. borlase, edmund, d. 1682? 1672 approx. 64 kb of xml-encoded text transcribed from 55 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a28830 wing b3770 estc r29241 11052029 ocm 11052029 46166 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a28830) transcribed from: (early english books online ; image set 46166) images scanned from microfilm: (early english books, 1641-1700 ; 1144:2) latham spaw in lancashire with some remarkable cases and cures effected by it : together with a farther account of it as may conduce to the publick advantage with ease and little expence. borlase, edmund, d. 1682? [18], 72, 14 p. printed for robert clavel ..., london : 1672. dedication signed: e. borlase. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng health resorts -england -early works to 1800. mineral waters -therapeutic use -england. -early works to 1800. 2004-08 tcp assigned for keying and markup 2004-08 apex covantage keyed and coded from proquest page images 2004-09 emma (leeson) huber sampled and proofread 2004-09 emma (leeson) huber text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion latham spaw in lancashire , with some remarkable cases and cures effected by it ; together with a farther account of it ; as may conduce to the publick advantage with ease and little expence . london , printed for robert clavel , in cross keys court in little britain . 1672. to the right honourable charls earl of derby , lord lieutenant of the county palatines of cheshire and lancashire , chamberlain of chester , and lord of man , and the isles , &c. my lord , springs tend not more naturally to the ocean , than this treatise to your lordship , the rise and original of it . what i have collected , the faults excepted , hath been much out of your own observations , writ in a stile , your lordship must pardon , that it may live . when i first visited your spaw , i approacht its avenues with some prejudice , being not convinc't of the efficacy of waters ( though i have observed some , and read of more ) in comparison of a well order'd method in physick , which i still favour : though in pertinacious obstructions , and diseases , that must be long hewing down , native to those parts through which the waters may pass , incline much to their use , especially if patients ( nauseating variety of medicines ) can comply with these , as more natural and obvious to their constitutions . and here by the way , i cannot approve of such fictitious waters , as some by a pretended skill , in opposition to natural spaws , say they can apt to this or that distemper . no , i am not convinct that art ( though in some great masters of it , it may arise to a wonderful excellency ) can yet ever so deliciously compose medicines as to equal the refin'd spirits , which god and nature hath with so much curiosity mixt in the bowels of the earth . a truth fallopius seems to deny , hac ratione ductus , quod ob eorum soliditatem ( speaking of concrete minerals ) nihil ab iis abradi possit ; which julius caesar claudinus in his ingressu ad infirmos ( p. 373. ) clearly confutes , aswell from their first as their second qualities ; with whom our learned jorden in his discourse of baths , and mineral waters ( p. 63. ) agrees , that before minerals have their full consistence , whilst they are in solutis principiis , as earth , juice , or vapours ( afterwards indeed they will need some medium , or corrosive to unite them with the water ) they may be communicated with water , non qua talia sunt ( to inforce claudius his words ) secundum suam substantiam , sed per soluta sua principia , terras ( scil . ) succos & vapores . and hence i account the waters of israel better than abanah and pharpar rivers of damascus ; god having on those bestowed a blessing , he denied these , his hand having more immediately in those divinely temper'd , what art in these can but grosly imitate . and ▪ yet i do not deny that from the family of minerals , many powerful and noble medicines may , and are daily by art fram'd to eradicate distempers ; in which particular none certainly was ever happier than our learned willis , the atlas and strength of physical improvements , which being mixt with common water , as a vehicle to carry them off , may effect good cures , so alcoholiz'd ; but not with like facility , and so little disgust as your lordships and other spaws pro●●●e : the abuse of which have many times prophan'd their use : so that they , who would effectually drink of spaws , must also consult judicially about the manner , there being ( as the lord verulam excellently observes ) many medicines which by themselves would do no cures , but being orderly applyed produce great ones , nat. hist. p. 16. and here i would not be mistook , as if by a judicial consulting of the manner of drinking these spaws i insinuate such a necessity of advising alwaies with physicians , as no dose could effectually be took without them : no , that were to supply the defect of practice by the commendation of the spaw , to foment distempers , and then allay them : an artifice too mean , and dis-ingenuous , however so specious and practicable . i know the poor ( for whose relief these spaws seem providentially to be found ) may resort hither beneficially on small preparations , having robust bodies , natures which with a little help , can work out potent diseases ; and the rich ( coming advised by their physicians ) may likewise receive infinite good , according to the qualifications prefac't ) unless extraordinary symptoms arise , which in some measure too , they may be prepar'd for ; that water being weak , and poorly impregnate , if not inficiously , which ever and anon requires medicines to actuate its vertues , or to remove bad effects . i know , medicinal springs were never more pretended to than of late ; nor shall i deny such their content , qui ipsos inflatis buccis orbi commendant . that which i have more to add , as to your lordships spaw , is only , that i believe time , the mother of experience will commend it to posterity , especially whilst your charity accommodates the poor , as your example animates others . i mention not time , as if the experience of 20 years in the general , as well as four years particular observation , were not sufficient to evidence the virtues of your lordships spaw ; but that a greater concourse to it may ( without the nicety of any ) set a larger seal on its power and energy . more might be insisted on , but i fear i have trespast too long on your lordships patience , a virtue i would not further wound . long may you live , the glory of your family ! your countrys preservation ! and your soveraigns repose , and confidence ! that at length , though late , you may be crown'd with martyrs , and the immarcible reward of loyalty , and a good conscience ! i am , my lord , your lordships most obliged and humble servant e. borlase . latham spaw ; how it is situated , what conveniences may be there had for strangers , whence it proceeds , its vertues , and some account of the cures wrought by it . in the mannour of latham in lancashire , within a quarter of a mile of latham-house ( the antient and magnificent seat of the earls of derby , which too sharply bears the character of her lords loyalty , and the miseries of more than a civil war ) is a notable medicinal well , commonly called maudlen well , in the tenancy of thomas hulmes of slade , named the west-head , erecting its spring much higher than the road adjacent to ormeskirke , the noble burying place of the stanlies , earls of derby . the happy effects of which well i having observed the last summer , attending the commands of the right honourable the earl of derby and his lady there , who have equally ( with many in their numerous family ) received much benefit thence ; i cannot , without injurie to the publique , but obey his lordship in this brief but just account , though it be more sutable to my inclinations to indulge my retiredness than to expose it . this spaw ( by the care and nobleness of the earl of derby and his lady mutually assistant to the health of their neighbours ) is wall'd in with a good free stone , and defended from the violence of weather with a well ordered and decent ▪ covering , set on a necessary , though no curious fabrick of wood , ordered more to secure it from rain , than the raies and power of the sun , which have still a sufficient influence upon it ; whence this spaw being intire , it preserves ( without the affronts of accidents ) its own pureness and efficacy , issuing forth its stream ( through a well pav'd channel ) into the road where the neighbourhood and common people ( who are alike free , coming at seasonable hours ) drink of it there , and convert much of the water ( running into the road ) to their necessary uses of washing , brewing , and the like with no little advantage ; it being observed that the people thereabouts are of healthier constitutions , and not so subject to the epidemical distemper of this year , which hath so miserably infected most places ; though i will not say ( as abheers of the german spaw ) that vix annosiores homines sub nostro coelo , quàm spadanos inveneris , it is sufficient they have not like distempers at present as elsewhere . the water ( in its descent beating on the pavement ) dies it with a rusty iron colour , one argument of what it is impregnant with . not far from the spaw there are many able tenants sufficient to receive the best persons with all accommodations and respective conveniencies . the spaw is set about with trees which yield a pleasant shade , and there are two competent seats about it for the patients repose , and attendants . adjoyning to it , there is a large field ( of late repurchased by the earl of derby for the freer access of all comers thither ) by nature cast into such order , as men and women may have a full conveniency for their walks and evacuations , without trespassing on eithers modesty , and that with diversity of entertainment too , there being shrubs , plants , and young trees of sundry sorts and uses . a fathom scarce sounds the bottom , where there is laid a large mill-stone , through the hole of which the spring forces its passage , casting up ( within a foot of the surface ) a cleer silver sand , mixt with such variety of little thin cockle-shells , and some periwinkles curiously filed by the penetrable quality of the vitriol , as the finest glass is not more perspicuous , more smooth , that were a microscope set to inlarge their minute bodies , what figures , what improvement , what objects might thence captivate the eye ? more and no less i am perswaded than mr. hooke in his book hath improved to admiration , evincing ( as dr. power in his preface to his experimental philosophy hath it ) the dull world how curiously the minutest things are wrought , and with what signatures of divine providence they are inrich't , which ( as it is excellently observed in the beauty of providence ) doth not daily fall under our sense and observation : and yet none of these , or any of the sand ever mixes with the stream , though it issues ( through a large hole in the side of the cistern ) with a current flux bubling in several places at once , and is of that strength , that if one try the deepness of it with a stick , it immediately buoys it up . some ( from the cockle-shells and periwinkles found in this water ) conjecture , that this spaw may be fed by subterraneous veins from the sea , whose shore is commonly stored with such shells ; nor is the opinion wholy to be exploded , though the earth ( in its matrice ) may also have such a plastick vertue , as ( from its prolifick ferment actuated by the sun ) it may produce such shells , which , as the case stands , is hard to determine . mr. childrey in his britannia baconica ( a good piece ) page 75. mentions cockle shells , and periwinkles found at alderley neer severn in glocestershire ; but so as he rather allows them attempts of nature failing in her workmanship for want of fit matter , than such in reality , which those we speak of are in figure and other similitudes exceeding like , though very minute , and without the least substance found in them ; though in a close hard by , there are like shells which have full fishes in them ; ours ( as mr. childrey's ) are not found neer the surface of the earth , but in the body of the sand cast up by the force of the spring . this spaw ( by its effects and the separation of its parts ) seems impregnate with vitriol and some allum out of iron , and not in the least saturated with any ill quality . that allum is an ingredient , not the main principle , nothing discommends the spaw ; as by forestus and others we shall hereafter more fully evidence and cleer . and here before i proceed , i must ( from all whom i have discoursed with ) insert , that if this spaw proves slow , in getting off with some , it is but with a few , and that through their want of advice first , whose distempers have such a nicety of complications as may ( in prudence ) require advice , ( which i think ought regularly to be taken by such . ne fortè aqua noxios humores incurrens , eos secum rapiat , inventamque obstructionem augeat , as abheers observes ) or if it comes off slow , it is through the irregularities of others in taking the water too late in the day , and dining too early and plentifully after , indulging besides a more than ordinary freedom ; yet none ever complained that it prejudiced them in the least . i have heard that dr. spratling ( a person worthily respected in lancashire , for his endowments , though somewhat morose and cloudy ) commended this spaw to mrs . fleetwood of penwerden , and others , as singularly good . and this testimony i have from a reverend prelate , one of the most ingenuous and intimate sons of the inmost recesses of nature , that he hath a very good opinion of this spaw , though he drank but one morning of it : in which opinion is dr. pope , one of the councel of the royal society ; and dr. howorth of manchester ( my honoured friend ) a person whose desert intitles him to no mean credit , writes to me , that he lately viewed and drank of the latham spaw , and perceived it to be as deeply impregnate with the tincture of the iron and vitriol minerals as any water in lancashire , or the yorkshire spaw : adding further , that the greatest test now must be from those , that by experience make further discovery of its usefulness and benefit it affords , which he believes may answer the hopes and expectation he hath of it . and old spaw drinkers , of which i met some at this spaw , told me cheerfully , that a less quantity effected their business than at tunbridg , epsom , barnet , and other spaws , of which ( in an ingenious persons case here following ) you will have a notable proof , which cannot but be an excellent quality , considering thereby that the hypochonders are less stretched , obstructions are more powerfully opened , the filth of the stomach impacted in its folds and wrinckles is sooner fetcht off , especially if an easie vomit of sa● vitrioli albi , which as well astringendi vi , strengthens as evacuates the stomach in robust and obstinate bodies , precedes , and the membranous parts ( by the speedier comming off of the water ) are easier reliev'd , especially if this spaw be a little acuated ( as i have advised some ) with salt of vitriol , or steel , or cakes of cream of tartar , the german way prepared , freely bestowed by the countess of derby , who obliges ( by her great indulgence ) her neighbours thereby . there is an ingenuous person , one of a quick and through apprehension , who coming ( more out of a complacency than complaint ) to this spaw , drank of it with others some daies successively , but seldom more than three pints at a time , yet made within an hour and an half two chamber-pots full of urine ; which clearly demonstrates its celerity and vertue . and that he might not be without a blessing ( though the healthfulness of his constitution knew not what he might desire ) he yet found much gravel , to which his parents are addicted , evacuated by it , and himself freed of an ebullition of blood , which critically ( about midsummer ) had expressed its virulency in small pimples , for some late years , with much offence . this spaw i have throughly tried as to the turning its colour with the powder of galls , oak leaves , the boyling it with milk , the bearing of soap , which ( as the lord bacon observes , nat. hist. p. 87. ) hungry water will not admit of , such kills the unctious nature of the soap . as likewise i have tried other experiments ( frequent in the like case ) and i find few spaws , if any sooner answer all their tests than this . less than a grain of the shavings of gall will immediately tincture a considerable glass full of the water , first purple , then inky . nay , i have experienced that after some of this spaw had been kept seven weeks in a bottle , it yielded to the gall a full colour , though indeed , it putrifies soon , being out of its body , which argues highly the fineness of its spirits , they being thin and aerial , and is an evincing token of its vertue , in the judgment of the lord verulam , paulus aegineta , oribasius and others . and that i might be yet fuller informed ( desiring to lay no fucus on a wither'd face ) i caused three pints of this water ( after it had been carried seven miles ) to be distilled in a lamp still , excellently performed by my lords apothecary in the house : the first four or five spoonfuls of which so distil'd , i turn'd ( as i had done the rest from the well ) with a little gall , though what was afterwards distil'd never altered in the least , notwithstanding how much gall soever i put in , but remain'd insipid and clear . i put also into a glass of spaw water , at the spring a few drops of the volatile spirit of harts-horn , which made a white separation , with a strong scent , not of the faetor of the harts-horn , but the spaw , as if it had drawn all its spirits into a narrower compass , which a few drops of the oyl of tartar reduced to its clearness and scent . the scent of this spaw is not loathsom , somewhat it is like ink , more ( in my apprehension ) like the sea-shore when the tide 's gone out , brackish and subtile . further , i exactly weighed a glass of fresh spring-water with as much to a drop , as we could measure it , of spaw water , which in three ounces ( so much the glass contain'd of spring-water ) the spaw water came short of the spring-water a full half ounce , which demonstrates the levity of its parts , and the subtilty of its spirits , which in the opinion of the lord verulam ( nat. hist. pag. 86. ) makes much for the better : though i must confess too with heurnius , that learned and intire physician on hippocrates his aphorisms 26. l. 5. non lance semper aestimanda est aqua , sed si non gravis sit hypochondrio , verùm si ea subito pervadat , nec ibi cunctando putrescat , is the best quality , which i have already manifested are extant in our spaw . this spaw hath a blewish cream , or skin which swims upon the water after it hath stood a very little while , instar iridis , vel caudae pavonis in aquae superficie , to use hadrianus a mynsichts expression in his anima vitrioli , a medicine of admirable use , as this spaw , ( for this reason ) may be in many of the like cases , especially when obstructions are the original of such distempers . i know coal waters , and others which are not without some ill quality ( as standing lakes and the like ) have the same coloured scum , but not from the like principle , the one being from putrification , this the innate vertue of the minerals . abheers ( who in concerns of this nature leaves nothing unsearcht ) believes this various colour'd fat , or skin in the superficies of the spaw to be liquid amber , though others think it sulphur : but whether from the one or the other , certainly much vertue is specified by it , both being ingredients active and effectual . this spaw works several waies , most by urine , often by urine and stools , sometimes by vomits , but least free that way , unless the stomach be before foul and nauseous . the spaw at first drinking , is exceeding cold ; to avoid the inconveniences of which falling suddenly on the stomach , a sensible part and the bowels , i advise , as is usual in the like case , fennel seeds , coriander seeds , lemmon or orange pills , angelica roots , or roots of enula campana candied , to be taken with it , which brings off the water gratefully : and if some few drops of that noble and generous medicine elixar proprietatis be taken in a draught of the water now and then , i am perswaded it may further its excellency , as the earl of derby fully experienced when he took the water in reference to an indisposition on his stomach , which this spaw hath happily removed , begetting besides an excellent appetite . some ( claud. p. 382. not without authority ) admit of a spoonful of salt in their first cup , ut facultatem intestinorum irritent , ac alvum subducant , which in robust bodies replete with gross humours , i shall not forbid according to avicen and mesue cited by dr. jerden , p. 130. though it is too severe , and harsh for finer contextures , having such tenuity of parts as may fret the guts and bowels . in the weaker and finest bodies manna may be sufficient , rhubarb with cream of tartar , or tartarum vitriolatum , or my deobstructive powder , which i have observed hath done singularly well . some have been for drinking this spaw warm ( as they were they say the first examples of that course at other spaws ) the stomach being apt to suffer by the contraction the water may make on the nerves through its active quality , the nerves enduring no cold , in pursuance of the lord verulams advice for warm drinks , ( hist. life and death p 214 ) which may be in some constitutions more proper at meals than in a course of physick , and i believe his lordship means so , for so drunk in a course of physick it makes it more nauseous , diminishes its spirits , renders it less penetrable , and gives it another quality , though in weak bodies the water with good effect may be taken warm , yet if such who desire to take it so would either drink it in their bed , or go to bed soon after they have drunk their dose ( as with some is usual at other spaws ) all inconveniencies of its chilness would be easily prevented , especially if the former rules of taking some gentle correctives with the water were faithfully observed , or a little white wine drunk with it , ut si vestigium aliquod frigiditatis ventriculo ab illis communicatum fuerit , ab his deleatur . claud. p. 390. for though this water ( as abheers observes of his spaw , p. 102. ) actu est humida , potentia potentèr exsiccat & calefacit , sicque ventriculi , & cerebri vitia emendat . and that it affects the stomach by its coldness with no ill effects , is evident from the appetite it raises in all that take it , signally remarkable even to the repairing of some appetites prostrate before , constringendo enim ventriculi orificium excitat suctionem , as hollerius in his praxis , p. 456. observes from our supream master , when he calls cold water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vorax . the right honourable the countess of derby when she first began to drink of this spaw ( three or four years since ) was forc't to take cardamum seeds with it , now a few fennel seeds , sometimes without any thing , the spaw passes off with much ease and benefit . exercise ( whilest the spaw is in drinking ) is most necessary : light walking is good , but in that the body is apter thence to sweat , than distribute the water , the matter of which is much spent by sweat , especially if the motion be violent , whereby the strength being drawn into a narrow room , the spirits become more sharp , and predatory , i commend riding , shooting , bowling , or what may make the water more easily descend , and inlarge its distribution ; and if some easie exercise to warm the bowels be had before one drink the water , i conceive it may make way for the water to proceed with less prejudice . what diet ( in this case ) is most necessary , is very obvious , viz. meats of easie digestion , all fruits of the season must be avoided ; early rising , going to dinner when the waters are come off , and soon supping is most requisite ; yea lipsius his advice to lessius from the spaw in his epistles is excellent , vix quandocunque venietis coenulam vobis paratam apud me scitote ex legibus spadanis , tenuem frugalem cum fame dimissuram : so is a cheerful spirit , moderate exercise , and all temperance , and the body by art , if the water effects it not , is constantly to be kept open . in what cures this spaw hath been most happy i shall in brief run over some ; time , which matures all , and my leisure , ( at present somewhat disturbed ) being to enlarge further as there is occasion . in facilitating the passage of the stone and gravel , and abstersing its sordes and minera , i find it very successful . one cropper in the mannour of latham hath ( for these twenty years ) found , ( as to the stone and gravel ) much benefit by this spaw in great violence and extremity . major henry nowell deputy governour of the isle of man , drinking of this spaw , found ( as i am informed ) infinite relief by it , voiding thereupon much gravel and many stones . john lingley a poor man , miserably afflicted with a continued pain about his reins , and his bladder , especially when he would make water , drank freely ( after he had been gently purged ) of this spaw , by which he immediately found such ease , that the membrum virile ( swelling priapismi instar , constantly before when he endeavour'd to make water ) grew orderly , and he voyded the next morning a stone with two discoverable branches . a gentleman of a fair estate , and an ancient family nigh to , and in leverpool ( one of the most encreasing and flourishing sea-towns now in england ) having , but ineffectually , long experienced the ablest advice in london for an ulcer in his right kidney , at length repaired to this spaw , of which for some daies ( indeed too few to make a through cure ) he drank freely , and with that effect , as ever since he is restored to such a competency of health and strength , as he travels in his new chariot with ease , and walks without the least disturbance , who for some years before could not stir without stooping and much pain . strange success it hath had on most sturdy obstructions , and annual pains . richard dinton ( at present coachman to the earl of derby ) was long held with an excessive pain about his stomach , flushing heats in his head , and a streightness at times about his heart . several months successively ( for two daies together in a month , and no more ) he had an intermitting tertian , with a regular type , and a sharp stitch in his right side ; for which he tryed much means , but in vain ; at length he drank freely of this spaw , taking some daies a little rhubarb and salt with it ( the medicine is of the lord bacons approbation , hist. of life and death , p. 218. ) and is now in good health . a gentlewoman of good note washing her knees and hams morning and evening with this water ( she drank of it too ) eased her self thereby of infinite pains and aches in those parts . here i must insert a case of great importance , elizabeth holden wife to one of the keepers of latham park , a woman of good years , and grave , having for a long time suffered under intolerable pains about her stomach , back , and belly , principally towards the matrix , and in her groins : and fearing by the bigness of her belly , that she might fall into a dropsie , drank orderly of this spaw , being tired out with variety of churlish medicines before . after a day or two , the spaw wrought so effectually with her , as first it mitigated her pains , then lessened her belly , and at length , oh numen aquarum ! it brought away such bladders , as many of them equall'd a pigeons egge , which being broke , with some noyse , yeilded a spoonful of limpid liquor somewhat jellying : before the voiding of which , pains , not unlike throws , pressed her in her belly , groins , and lower parts . i had ( by the favour of the earl of derby ) one of those bladders , the last i think , she ever voided , sent to me , whose outward tunicle was not unlike a swines bladder , but without fibres or veins ; within it was smooth , and had adhering to its sides a slimy blewish jelly substance . upon discourse with her , of which afterwards she assured me , that she had not voided less ( since she took notice of them ) then two hundred , each with pain and trouble , though the last with least . what to think of these i am somewhat uncertain ; that there are monsters in physick , as in nature , is no late exclamation . ludovicus nonnius , a learned physician of antwerp , in an epistle to the most ingenious beverovicius of dordrecht , inserted in his treatise de calculo , writes that as in the yard caruncles may be generated , which inclose urine , so the like substance may be bred in the body of the bladder : and zacutus lusitanus , that admirable observer of especial cases , p. 184. gives an excellent evidence , that multa monstrosa in vesica innasci , & membranae nerveae globi crystalli formes , incredibilis quantitas pituitae , & alia mira quae intus corercita deinde excernuntur cum urina . nor is sennertus , that learned and excellent man less observing in his chapter , de vermibus & aliis praeter naturam in vesica natis . and none of our books , treating of preternatural accidents , but are plentifully stored with strange productions from the womb ; concessions much strengthening our present case though they clear not the reason of it : nor do i believe the reason is easily found out . multa tegit sacro involucro natura . though till i am better convinc't , i must suppose these bladders voided by our patient to be bred in her bladder , if there , or in her womb , as aposthumes , of which there are great varieties arising from choice of matter , as sennertus well observes , disseminated through the whole body , some of them inclosed in a proper tunicle , receiving form and matter from the place they are generated in . i have been lately assured by a person worthy to be credited , that having had some years since , discourse with an eminent physician in these parts , whose infirmities generally tyed him to his chamber , he was then told by him that he once had a patient , a gentlewoman of good quality , who on her urine had a fat scum with various colours in it , under which swam many bladders , the bigness of a large pins head , very clear , which being broke afforded a slimy water , which he conceived were the effects of some apostumated matter in the reins , and not improbable , so various is nature in the discharge of her burden . but that which sways most , next to what may be imputed to the irregularities of the womb , is the opinion of a learned physician , whose deserts challenge more than is paid to his years and merits . he conceives these bladders come from the mesentery , and are the involucra and cystes of scrophulous tumors generated there , there being , as vigo maintains , the focus and seminary of the scrophula expelled thence , as schenckins observes of other evacuations , per ductus occultos ; and hence forestus in his treatise of chirurgical observations ( lib. 3 p. 259. in 8º ) from arnoldus observes , that aquae minerales aluminosae non solùm infernos hos strumosos , ac pituitosos abscessus , sed externos quoque & summa corporis occupantes imminuunt , ac discutiunt ; from whence this patient received so much benefit : but to our intent . the collick seldom here misses of a cure ; holmes who had lately the ground in lease , gives an excellent testimony of this , as others whilest i was on the place . since , mr. william blackbourn of billings , a young gentleman , having some sharp heats breaking forth in his body , went the last autumn to holywell , in hopes the coldness of that well ( certainly a clear and fresh one ) would have relieved him ; but washing there , returned notwithstanding with the same heats increast , and some days after had the collick so extreamly , as it tormented him much ; whereupon coming to this spaw , he drank plentifully of it , and was that day cured of his collick , and mended immediately of his itch . this spaw hath wrought good effects on long obstructions , of which something hath been took notice of in dintons case . the countess of derby being sensible of a more than ordinary indisposition on her right hypochonder , applyed her self , two years since , to the drinking of this spaw ; the spaws in germany , ( those of ardenne , as that of wilong in the territories of the lantgrave of hesse , famous for the dutchess of longaveile , sister to the duke of conde , proving afterwards with child ) having been no strangers to her palat and observations , which incouraged that excellent and discerning person to hope well of her own spaw at latham , in tast and trial not unlike . upon drinking of which she found so notable an improvement of her health , languid and impair'd before , that her appetite return'd , the rawness and crudity of her stomach before mentioned , wore off , her flushings and heats grew less , and her liver ( till then stretcht immoveably to her ribs ) grew loose and plyable , and all upon drinking this water , this admirable vehicle imbib'd with such active qualities as wasting the pertinacious humours , adhering to the parenchyma , and vessels , before rebellious to ordinary solutives , and medicines , restored her ladiship to the excellent health she now enjoys . the lady colchesters gentlewoman complaining , through a long indisposition , of much pain inher head , and stomach , with a strange averseness to meat , & a vomiting afterwards , drank orderly ( after some small preparations ) of this spaw , and in few days grew well , and so continues . in old aches , and inward and outward sores , this spaw is of good effect . thomas holmes of slade , about 50 years old , having been troubled several years last past with a pain about his midriff , which though not altogether , yet in great measure hindred his daily labour , contracted by a strain , lifting a great weight neer 20 years since , the last may began to drink of this spaw ( not constantly and regularly , but as he thought fit , and business permitted him ) in quantity about two quarts at a time , and is now not only freed of his pains , but can daily do more work than he could possibly reach to for some years before . his servant also , about christmass was twelve-month got a strain in his back , lifting more than he could well master , which disinabled him much ; in june last he drank of this spaw , for the most part , twice a day for some weeks , whereby he is now lusty and follows his labour close , without the least sense of his former complaints . henry maudesley ( within the mannour of latham ) being in very great pain at his heart , in his thighs , legs , feet , and head ( you must accept of his own expressions ) for which he had tryed what help boulton and the country afforded ( eminent men in some places ) but in vain , came , or rather , with much ado , crawled to latham spaw , with a strong confidence , where in the morning , he drank thereof freely , and getting a bottle , carried it full home of the same water , and drank of it when he went to bed ; next morning he found himself ( amaz'd at the deliverance ) in a very good condition , and both his thighs broken out with pimples , out of which issued much water , whereupon he immediately grew perfectly well , and so continues . alexander parr , one of the keepers of latham park , on a bruise , vomited much blood , and thereupon grew weak , and short-winded , but drinking of this spaw recovered strength , grew hearty , and spat no more blood . thomas aiscough , one of an athletick constitution , upwards of 50. every winter ( for some years last past ) being troubled with a severe cough , together with a shortness of breath , complaining withall of such exquisite pains in his shoulders and over his brests , as the anguish of them would sometimes cloud his reason . quibus etsi non tollitur lumen illud , ut sic dicam , mentis : tamen interdum offuscatur , & velut nubeculâ serenitatem ejus subducunt ; to make use of dear lipsius his words to prunius , then his pains would descend to his stomach , where they would be more tolerable , and afterwards settle , with much virulency , in his thighs , having in their walk pain'd his hips , so as to turn them black , and in the end determine in his great toes , with blisters pouring forth ( for some weeks ) freely thick and putrid matter , as herc. sax. p. 288. observes in the like case , humours descended , ad pedes , in quibus fiunt tubercula & sic solent solvere abscessus : for the cure of which he had much advice , but finding it ineffectual , resorted to this spaw , which after due preparations by bleeding , vomits , purges , and an orderly diet , which of himself he was not much inclin'd to , wrought so powerfully on him , every way , as he found exceeding relief thereby , and is now returned to the isle of man , ( where he usually lives ) with much comfort , and satisfaction : though such a habit of distempers will necessarily need , spring and fall , some evacuation more than natural . monsieur pelate , gentleman of the horse to the countess of derby , one well verst in chymistry , and a sober person , who in his own country had often visited the waters of bourbon , and the most reputed spaws , acknowledges this , in its kind , to be nothing inferiour to any of them ; it having effected a most signal cure on him , who , being much indisposed , and stiff in his limbs , inclinable , as he suspected to a palsie ( a scorbutick one i conjecture ) drank orderly of this spaw , and within a short time recovered his limbs , with a constant good habit of body , before much indisposed , and obstructed through a sedentary life in his more retired years . the last summer he went to holywel , and with others bathed himself there . upon which ensued a great indisposition on his limbs , and his whole body ; the spring being too cold and piercing ( though it must be own'd , for its rise and purity , one of the excellentest of that nature ) as it discompos'd him much , so much as he hath exprest his resentment ingeniously , fecit indignatio versus : since he hath recovered his health by drinking again this spaw . john thorp of chester , 16 years old , having been for several years , if not since his birth , exceeding scrophulous in his face , arms , body and legs , so violent there , as to have eight bones at once took thence , underwent all usual means for his recovery , but finding little good thence the year 1669. the humour broke forth very violently in his arm , thighs and back , in his back so violently as it ran extreamly distempering his whole body , sufficient indeed , and more than sufficient to make him an object of great charity ; which the earl of derby considering , ordered ( about the midst of july last , ) that he should be brought with much care to this spaw from chester , of which he drank freely , it agreeing ( after two or three daies ) excellently with him , working by stools , and urine , very kindly , so kindly as after six weeks stay there , observing an orderly course , both as to physick and diet , his ulcers mended to admiration without any other application whatsoever , than the spaw water ; his pains , before intolerable , vanisht , his strength ( neer exoluted ) increast , and his mind ( dejected through the loathsomeness of his distemper ) grew serene , so that at this day he stands a miracle of restoration , being able to walk cheerfully , that lately could not move without anguish , and complaints , though i suspect ( unless the next spaw season perfect his recovery ) his distemper , through its violence hath so impoverisht nature , that he will at length fall under his complaints , through the decay of some parts , ( without the recovery of which ) nature cannot well subsist , though at present , exceedingly relieved . john stephen of newgate in holland near latham , 20 years old , having ( near the vertebrae of the loins , within somewhat more than an inch of the back bone , upon the first of the spurious ribs ) a great tumour which for six months was gathering to suppuration , but could not be brought to it , notwithstanding the most usual effectual pultises , cataplasms , and plaisters , till by the advice of a country woman , a colts secundine , which was stretcht ( according to their custom ) on a board , and by pieces applyed to the tumour so ripen'd , and easily brake it , as at the first running it yielded some quarts of laudable quittor , the next dressing almost as much , and every day after , for four weeks , the aposteme wetted three or four napkins each dressing , not unlike to what herculius saxonius observes , p. 288. of one he opened , qui excernebatur pus album eo die ad libras octo , & sequentibus diebus ultra decem libras ; which comes the nearest i read of to our patient , who being thereby brought very low , and finding no benefit by what he had been advis'd to for his recovery , he with much difficulty repair'd to latham spaw , where ( after he had took a dose of the apozeme prescribed for the former scrophulous patient , he drank orderly of that spaw ; as her. sax. in the former chapt. advises in curatione ulceris post abstersionem : utilitèr enim , says he , administrantur omnes aquae thermales , & intemperie calidâ conveniunt frigidae , in minus calida aluminosae , nam exsiccant & mutant intemperiem partes , as forestus in his chyrurgical observations p. 329. also advises , by which the patient in few daies gathered strength , with such a stomach , as his sores ( he had two ) ran kindly , grew sweet , and by the fistula injection , which the countess of derby ( excellent in those things ) ordered , out of her charity and knowledge , is now in such a condition , as he can without pain ride , nay go many miles , who before could scarce hold up his back one step , and might easily have the wound healed , if there were not more danger lupum auribus tenere ; some recidiva's remaining , which ( for fear the vertebrae of the back should be foul , or the cartilage , and the tendons of the joynts be thereby impair'd , the aposteme being long in gathering ) i cannot yet but indulge doctor reads caution , not to heal the orifice too soon . before he came to the spaw , oftentimes the orifice in his side would be shut up , upon which he would breath extream short , and spit up exceeding bitter matter in great quantity , ready to suffocate him ( the matter being translated to his lungs ) which , after drinking a day or two of the spaw , turned it's course to the wound , never reversing it's order since : so happy hath this spaw been to this poor neighbour . some in dropsies have repaired happily to this spaw . the lord strange's nurse , a woman of a full body , cheerful , and of a wholesom complexion , being exceedingly swolen in her belly , thighs and legs , nay almost all over , afflicted too with violent pains in her head , and a troublesome asthma , seriously betook her self to drink of this spaw , and without any considerable preparation ; which , in few months cur'd her dropsie , remedied her head-ach , and freed her , as it hath done some others lately , of her asthma , that at this time she enjoys much health . i know a divine about 40 years old , a graceful preacher , and reverend , much afflicted with the scurvy , and many of its languishing symptoms , besides miserable swoln legs , who drinking of this spaw but a few daies , returned home infinitely eas'd of his complaints , and cured of his swoln legs . in the worms , nothing proves more effectual . the house-keepers wife of cross-hall ( a sweet retirement of the earl of derbys ) maintains it , that one of her children being very ill , and as she thought at the point of death , and she her self too , at that time , indisposed and ill , drank both of this spaw brought to them in a bottle , by james holmes the husband , and immediately they both grew well . the mother thereupon voiding two , and the daughter three worms indeed the neighbourhood , as i am informed , drinks it often upon that score , and with much benefit . mistris elizabeth nowel , being troubled with the palpitation of the heart from the womb , and spleen , drank some days of this spaw , and found not relief only , but ( for ought i yet hear ) a cure. in womens diseases , viz obstructions of the womb , critical evacuations , hysterical fits , &c. the whites with all the symptoms arising thence , the spaw produces excellent effects , too apparent here to insist on , that through the whole , glance only at some cures ; as also in loosenesses , bloudy fluxes , fluxes of the liver , this spaw effects considerable cures , and that not so much as some suppose , by a restringent , and thickning quality condensing the prodigality of humours preying on nature , thereby disabled to act in her own vigour , as by an opening , and discussing vertue , precipitating the morbifick cause of these and the like fluxes , whereby nature ( being rid of her superfluities ) she recovers her pristine strength , as abheers p. 24. excellently well observes to this effect . the same may be affirmed of the gonorrhea , and all the diseases incident thereto : of which you may take two examples , one of a young man about 29 years , who having run through a course of physick , not less terrible than the disease , drinking of this water , was speedily cur'd of a notable flux of bloud in the frenum with its consequents . the other was of a man about 30. who having a consumption in his back , drank freely of this spaw , and in few daies gathered strength , such as ( if a quartan , which hath seiz'd on him this winter , do not again impair his strength exceedingly ) may restore him to a healthful condition . i may here likewise mention one ( related to him that looks to the well ) who having spent much in the cure of a dysentery , was by his friends advised to come from manchester , where he lived , and lack't not advice of learned and eminent men , to drink of this spaw , which he did , and in a short time returned cur'd . nor is it any wonder that this spaw impregnate with sufficient virtue , should have such an effect on the diseases last mentioned , since ( as sennertus observes of the taking of the aquae thermales , in the dysentery , the reason of which cure is also pregnant for the rest ) that cùm una opera pluribus scopis satisfaciant , acres ( scil . ) humores diluant , & deturbent , sordes ulcerum detergant & ulcera ipsa egregiè consolident , so my author in his ch. de dysenteria , p. 329. 4º which , as a conclusion to this hasty discourse , is not impertinent to insert : and though i might now add more , each day during its season , raising up some passage worthy an observation ; yet with the shutting up of the spaw in winter , we will also leave the rest to flourish with this spring , if what we have writ , we judge not more than sufficient . finis . memoriae sacrum illustrissimi paris conjugum , viri quidem nobilissimi d. d. caroli comitis derbiae , et junctae illi lectissimae foeminae d. dorotheae helenae , operam conferentium ut aquae acidulae lathamenses , omnium visui obviae & usui expositae essent . anno à fonte saliente plus minus xlxx . aera christi mdclxxii . a further account of lathamspaw , as it may conduce to the publick advantage , with ease and little expence , under the favour of the illustrious persons , the proprietors of it , whose charity exposes it to all , as their countenance gives life and encouragement to it . many having been encouraged by the success , which they and their friends have found on their repair to latham-spaw , to enquire further after its effects , and the times and customs to be observed there ; ( too cursorily glanc'd at in the first treatise of this subject ) i cannot , but in order to the approaching season , so far yield to the importunity of truth , and the publick benefit ; as briefly to affirm what the most knowing and ingenious testifie , that the excellency of that water far excell'd the attempt of its praise and vertue : though it being remote from the business of the nation , the access to it may not be so universal , as is observ'd in other places weaker impregnated with the minerals , iron , vitriol , and sulphur . nor were the effects more visible on the plebean , than the patrician , as hereafter may be more particularly expressed ; though some circumstances in their cases , are more remarkable , than a short time may well comprehend ; to which at present ( intending few notes only , not a tract ) i am narrowly confin'd . hence for their clearer information , who shall repair thither , for the opening of obstructions , either of the liver , spleen , or mesentery , the inn of slow fevers , and other contumacious effects ; freeing the uriters of gravel , stone , or phlegm , restoring the appetite , clearing the vessels of the gall and curing the diseases incident thereunto , also the suppression of urine , painfulness , &c. the rectifying the womb , furthering conception , menstrual evacuations , and rectifying other infirmities of women ; dissipating hypocondrick vapours , or melancholy , removing old pains , scorbutick affections , with its prodigal and virulent progeny , dropsies , asthmas , morphew , distempers of the reins , worms , reliques and proper fuels of intermitting fevers ; healing old sores , sore mouths , inflam'd eyes , inveterate dysenteries , laskes , and fluxes , with many diseases lodging in the channels , through which the water passes . i shall add some directions , observing ( to the prophanation of this great blessing ) how irreligiously , how brutishly most flock thither , ( as to other spaws ) without discrimination , or rules to be bounded by in their drinking ; as if the water were a spell , not a medicine : whereas the influence even of the pleiades , and orion , have not their natural effects , but as the bodies ( they work on ) are capacitated to imbibe their energie . in pursuance of which , so grateful to the most illustrious indulgers of this spaw , whose interest is never so well advanced as in the community of good , i shall set down some canons which ( observed ) may make the waters ( influenced from above ) truely healing and beneficial ; not here only , but where ever the like are drunk , so as these rules may prove a general benefit summ'd up in a narrow room : in publishing of which , i comply rather with their charity , ( diffusive as their vertues ) then seek my ease or repose . first , as to the time , though some are of opinion , waters may be drunk in winter as being stronger then : yet the air being then cold , the pores are more condensed , whence the passages are not so relax ; and commonly one is driest in the summer months , so more inclin'd to drink freely , a good expedient to carry them off readily ; in which respects , i conceive the fittest time to repair hither , is , from the end of may to august , inclusively . some ( so the constitution of the season disswades not ) commend august most , though generally then the first rains begin , and that ( according to the proverb ) discovers the poverty of nobility : the trees thence forward casting their livery , whence people cloathing themselves warmer imply waters ( afterwards ) are ill visitors of the inward parts : but this circumstance may be ore-rul'd according to the seasonableness of the year , no maxim being truer than that , change of seasons principally begets diseases . certainly the hottest season , and clearest air , are fittest times to drink waters in : the air ( a vehicle by which diseases are conveyed to us ) being much indisposed by the contrary , consequently waters , and we by them , in case wind , rain , or air prove unwholsom ; yet i have known those , whom the strongest medicines could not move , the waters ( though in winter ) have wrought on effectually ; but such patients are not sufficient to make the rule general . secondly , let such ( as would drink these waters ) advise with their physician , whether the cause ( for which they would apply themselves hither ) be probable to be relieved here : siloe was not for all ; since luxury , complicate diseases have flown in upon us . nothing is so soveraign which ( in some respect ) may not be attended with an inconvenience , though i havebeen so strict , in my observation of this water , that i cannot charge the least ill upon it ; who were fit to drink it ; who have took it orderly , that have not been spent with age , or whose heat or vital parts have not been asleep . thirdly , having rightly discovered the disease ( for one may emulate a●other , and yet is not to be cured by the same means ) let them carefully pursue rules , drink orderly , and keep within the compass of a sober dyet . rules consist first in purging , either by vomit , or stools , of which more in the larger treatise on this subject , it being impossible to apt medicines to every ones necessities , though ( in general ) the nauseous may help their stomachs by hiera picra , in pills , from half a drachm to a drachm , or take it in its species , with syrup of wormwood , and strengthen their stomach afterward with zedoary , galinga , china-ginger , sweet calamus roots candied , and the like . the costive may do well to take diacassia cum manna an ounce , cremor tartar a scruple , made into a bolus the night before , or some of the lenitive electuaries with a little hiera picra , which by morning may relax the belly . 2. let the patient drink the water early , on an empty stomach , and walk , jump , ride , swing the arms , shoot at butts , or exercise gently after , also a little before ; the better to relax the passages , and excite natural heat : weak persons may drink them in their bed , some what warm , but never too much at once , least driving obstructive matter into the uriters , the waters find not a current flux ; or ( the stomach being overcharg'd ) the patient be forced to vomit : not that a vomit the first or second day may be inconvenient , though the custom of it may effeminate the stomach , and divert the course more natural and intended . hence i disallow drinking in the afternoon , unless a cup or two , four or five hours after dinner , that the chylus diluted may be the better distributed ; but then i am against such as would sleep upon it , for that ( as some well observe ) the water lying longer in the stomach , than at other times , and gathering heat , it sends up vapours apt to oppress the brain . 3. after the water begins to come off kindly , the patient may drink thin veal or mutton broth altered with asparagus , fenel , parsley roots and the like , with tops of young wheat , succory , chervil , and seasonable herbs , the better to warm the stomach and open the passages . 4. dine not till the water be come off : a little white or rhenish wine ( in a glass or two of the water ) furthers that ; sometimes a pipe of tobacco , also elecampane or angelica roots candied , orange pills , tablets of aromaticum rosa●um , and the like , mentioned under the first head ( strengthening the stomach ) help concoction , then which nothing can bring off the waters sooner . 5. as one ascends by degrees to his dose , ( which is impossible to assign positively to any , for that the water works not alike with all ) so let him descend gradually ; and if he will not admit of other physick , let him , at least , take a glister in conclusion , that ( what the waters have thrown into the bowels ) it may cleanse and relieve ; else after evacuations , ( sometimes torments ) may ensue very prejudicial : indeed glisters ( and those of the spaw water ) may ( in case of costiveness , or obstinate obstructions ) be of excellent use through the whole course . 6. feed on meats easie of disgestion , such as may rather satisfie than whet the appetite ; the belly 's cheaply fed : especially avoid the crude fruits of the season , viz. cherries , cucumbers , millons , pease , peaches , or what may raise the least satiety ; the fertile parent of divers complicate inexplicable diseases . 7. spend the vacant time in gentle exercise , as before is specified , also in mirth , and good company , that together with the body , the mind may be relieved . 8. get convenient sleep in the nights , rarely in the day , unless the patient be very weak , and that sleep may be taken with advice ; and in case you sweat kindly in the night , check not favourable dews ; although such i am against , in the act of drinking ; for that it spends much of that matter which is more natural to come away by urine , so , infeebling the spirits , it much indisposeth the patient . 9. less then fourteen or twenty days ( a respect being ever had to the habit of the patient , and his strength ) cannot well serve to run the course in : in the strict observance whereof , some times headach , maziness , and the like ( by reason of vapours ) affect the patient . in others the pains of the hemorrhoids prove offensive : and the waters get off difficultly with others . all which may thus probably be remedied . first , the patient ( having been seasonably purg'd ) may take a tablet of sugar of roses , preserv'd quinces , or the like , mentioned in the first head under the rules to be observ'd , which , gratifying the brain , repells the grosness of the vapours . secondly , the hemorrhoids may be prevented by a glister ( in a little quantity the better to retain it ) of common oyl , or oyl of violets and butter , injected a convenient space before the patient drinks the water ; or make an oyntment of oyl of violets , mucillage of psylly seeds ; and a little wax , wherewith ( as also with oyl of eggs , well beaten with the yolk of an egg ) the part may be well anoynted . thirdly , as to the difficult coming off of the water , sharp glysters may be excellent , yet in respect there is some doubt of those as not sufficiently reaching the parts most burthened , caesar claudinus his bolus sylvius , his electuarium hydragogum , a neat compounded medicine , or the deobstructive powder mentioned in the first treatise , pag. 27. may do well in a draught of white wine early in the morning . nay the same powder taken ( sometimes from a drachm to a drachm and a half with the water ) may be a ready means to bring it off , or to prepare the body at first , as hath been long experienced : though if the body still proves obstinate , it s better to desist , then force nature to what she will not readily yield to . and yet i have found , nor are others without the same notion , that where these , or the like waters come not off readily , they often spend themselves ( even some months after ) in beneficial sweats , or large salivations , nay ( not seldom ) in great quantities of urine ; that it hath amazed some , where the treasures of these waters should be so long deposited without further prejudice , which ( as observations very important ) i could not but insert , that where the waters are slow , hopes may not be cold . some complain of sharpness of urine , after drinking the waters , though others are certainly cur'd ( even of this complaint ) by their orderly government herein ; to remedy which , emulsions of the greater cold seeds , white poppy seed , and almonds sweeten'd with sugar of pearl , syrup or sugar of althea , may contribute much : though i have long experienc'd , that a draught of florid wine well defecated hath not had less happy effects on this complaint , than it hath found in the dysury , or strangurie , proceeding from cold indistempers fomented by refrigerating accidents ; of which , and the other heads i might say more , the field being spatious , but so these rules ( with the rational deductions that may favourably be gathered thence ) may be well observed , i see not why brevity to the reader as well as to my self may not be an advantage . farewell . castalios latices decantavere poetae , at lathamensis tutior haustus aquae . mens vatum lymphata furit , corpusque tabescit ▪ ast hinc mens sano corpore sana viget . printed in the year 1672. monthly observations for the preserving of health with a long and comfortable life, in this our pilgrimage on earth; but more particularly for the spring and summer seasons. by phylotheus phystologus. with allowance. tryon, thomas, 1634-1703. 1688 approx. 85 kb of xml-encoded text transcribed from 52 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-07 (eebo-tcp phase 1). a63801 wing t3186a estc r219418 99830892 99830892 35354 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63801) transcribed from: (early english books online ; image set 35354) images scanned from microfilm: (early english books, 1641-1700 ; 2083:33) monthly observations for the preserving of health with a long and comfortable life, in this our pilgrimage on earth; but more particularly for the spring and summer seasons. by phylotheus phystologus. with allowance. tryon, thomas, 1634-1703. 95, [1] p. printed, and sold, by andrew sowle, at the three keys in nogs head-court in grace-church street, over-against the conduit, london : 1688. phylotheus phystologus = thomas tryon. pages stained. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng health -early works to 1800. 2003-02 tcp assigned for keying and markup 2003-03 apex covantage keyed and coded from proquest page images 2003-05 judith siefring sampled and proofread 2003-05 judith siefring text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion monthly observations for the preserving of health , with a long and comfortable life , in this our pilgrimage on earth ; but more particularly for the spring and summer seasons . by phylotheus physiologus . with allowance . london , printed , and sold , by andrew sowle , at the three keys in n●gs h●●d-court in grace-church street , over-against the conduit , 1688. monthly observations , for the preserving of health , &c. 1. observing the multitudes of distempers and torturing diseases people bring upon themselves for want of a due regard to proper foods and drinks , hastning death by the errors of their lives , and digging their graves with their own teeth ; i thought it might be no worthless service to present the publick with a few homely notes and directions . 2. not that i would invade the learned physicians province , to whom it appertains to prescribe diet for particular persons according to each ones constitution , exercise and disease , that he may happen to labour under , or be inclinable unto ; but that which i aim at is , only to lay down some general rules and animadversions , which well practised would render most persons lives abundantly more comfortable then now they are , and conduce not a little to the prolonging of their days . 3. 't is strange that any that boast themselves rational creatures , and pretend to wear brains in their skulls , should be so inquisitive after , and affected with remote matters , that nothing concerns them , spending precious time in tales and stories , smoaking tobaco , drinking and finding their neighbours faults out , and a thousand other impertinances ; whilst ' at the same time they neglect matters that highly imports their own lives and healths , the nearest concern ( next that of their soul ) which all wise people will , and those that are otherwise ought to regard . 4. 't is evident that as states subsist by importation and exportation , so our bodies by aliment or food received , and gross evacuations ▪ or insenciable transpirations , which carry off those drugs and fumes that remain after nature ( the best chymist ) has separated the pure nourishing particles of what was eat or drunk , from what therein is impure , useless , and consequently prejudicial . 5. hence it follows , that as the only end of eating and drinking is but to furnish or replenish nature , under her continual expences , with apt materials to suport our bodies , in a due healthful posture , such as may render them fitest instruments for our souls to exert their noble functions by ; so if we ingurge too much food or liquor in quantity , more then can be regularly digested , or such as is inimical to our natures or particular constitutions in quallity , either of th●se must needs disturb the harmony and mutual traffick which ought to be in the microcosm ( or little world , the humane body ) whence will follow crudities , obstructions , dark ●●nemous vapours , and a whole troop of cruel diseases , brought up in the rear by that meager , but resistless king of terrors , death . 6. this being obvious to every bodies reason and sences , one would think there should need no great pains be taken to perswade people to be kind to themselves and not violate their healths ; and accelerate their deaths by immoderate feeding , especially on meats improper or pernicious ; but such is the tyrany of custom ; such the contagion of ill examples ; so powerful the thorns of a debauched pallet ; and so gross the ignorance , or obstinate folly of the greater part of mankind , that no remonstrances of reason , no tortures of diseases , neither the fear of god , who injoyns us temperance , and to subdue or keep under ( not pamper ) our bodies ▪ nor respect to our own wel-being , nor the terrors of death it self , can restrain them from their dear excess ; so that if things were rigorously examined , unless the plea of non compas mentis shall satisfie the inquest , most of our graves might have stakes drove into them . 7. and tho the beastly ( and yet why beastly , some beasts are not naturally inclinable to it , but by accident , rather therefore the odious ) sin drunkenness be deplorable , rife & frequent amongst us , yet i dare say her demurer sister gluttony destroys an hundred persons to her one , and therefore ought the more strictly to be watch against . but my business is not satyre , yet i thought necessary to premise thus much to rouz people , if possible , out of their stupidity , that they may hearken to the voice of wisdom , and not devinate from the paths of sobriety and moderation , which is the first precept towards the attaining health both of body and mind . 8. such therefore as would be wise , ought to beware of all those things which their irregular appetites too earnestly desire and pursue , and upon which they cannot feed without being afterwards convinced that they were grateful to them only for their hurt , of this sort are all costly , compounded , luscious , meats and strong drinks ; therefore frequent use of flesh , and such liquors , must be hurtful rather then beneficial to health ; of which this may be a very good argument , viz. since health is undoubtedly best preserved by those means which must naturally restore it when lost ; therefore since abstinance from flesh and strong liquors , is generally prescribed by the learned in most diseases , the consequence then to conserve health must be a spare , thin , clean diet , and no flesh , for temperance and cleanness in quantity and quality of meats and drinks not only make people healthful , but ready , vivacious and quick in the discharge of all the actions necessary to life , and conserves the mind in serenity , accuteness and vigour , and all the offices of the body in a due tone , strength and agillity . but on the contrary , intemperance and superfluity beclouds the mind , dulls the edge of the apprehension , and brings upon it an unmanly languor , bearing down all the noble faculties of the soul into ignorance and stupidity , and the body it renders diseased , feeble , unactive and burdensome , and what great matters can be expected from the imtemperate ; whose members are oppressed , joynts infeebled , sinews relaxed , and brains beclouded with fumes and vapors , and all by reason of their eating and drinking strong drinks and rich compounded foods to excess . 9. but to approach somewhat nearer our present subject ▪ in those months of march , april and may , all people , both young and old ought in a especial manner to consider the crudities , obstructions , coughs and stopages the winter , and the disorders in foods and drinks then used , may have caused by the humidity of the air , closeness of the season , want of the warming and sweet influences of the sun ; and especially the free and frequent feeding on fat gross succulent foods and strong drinks , that have wounded so deep , that the best of medicines prove ineffectual , and the rather , because the same course of life & intemperance is continued , as was the original of the disease ; therefore these following rules will be of great use , not only to prevent diseases , but also to make those distempers more tollerable and easie to be cured that have invaded nature already . 1. of the opperation of strong drink , wine and spirits on such people as are naturally apt to be fat , and subject to stoppages and coughs , and how pernicious such drinks will prove to most people . all that find themselves naturally subject to diseases of the breast , proceeding from fatness or flegmatick gross humors , as coughs , stoppages and narrowness of the passages , whose bodies are apt to be swell'd , and puffed up with phlegm and evil iuces ; all such people , i say , ought to be very moderate in the quantity they take of strong spirituous drinks ; for the frequent use thereof does mightily increase the fore-mention diseases , and indeed that constitution is rare , that it does not hurt , for these liquors so highly prepared by art , not by nature , and by the several artificial operations , the spirituous parts are made volatile , by which means the stomach and natural heat or separative quality hath nothing to do when such drinks are poured into the vessels , the work being done to their hand , so that the spirituous parts do with a quick & powerful motion penetrate , and force their way through all parts of the body , and dry up that fine , sweetning , cooling , moist liquor , or radical humidity ; by which means the pure spirits become thick , and as it were suffocated , and hindered in their free egress and regress , as is also the circulation of the blood , that chariot wherein the life of nature rides , and if once stopt , the whole must needs fall into great disorders ; and on the other side , the gross , sharp , keen , astringent juces and particles of such strong drinks do by their weight force their way downwards into the passages , as into uiriters and bowels ; but before they pass away they do for the most part occasion some signal evil in the body , if they find any matter or quality there capable to be wrought on , whence many times proceed fluxes , griping pains , gravel stone , and many other inconveniences , according to each mans constitution ; so that it does not only weaken all the faculties of the stomach ; but ( which is worst of all ) the common drinking thereof does powerfully contract the breast and vessels thereof , because they separate so soon , and pass away , whereby it makes nature idle , which is an infirmity not to be removed by medicines , but only by regular order , and proper meats , drinks and exercise , which are great supports to the health and good condition of nature . 2. all gross succulent foods do deprave nature , and increase crudities and obstructions . for flesh and fish are foods not only gross , and liable to corruption , but in their own natures are moist , cold and flegmatick , and therefore they generate in the body , not only the diseases , and promote the passions the creature was sub●ect unto in its life , but fill the body with venemous juces , to the great prejudice of nature ; and they do require a stronger , sharper and brisker natural heat , to separate and digest them , then is necessary for vegitations ; for all fat foods that proceed from flesh , are not only harder of concoction , but they fur and obstruct the passages ; for oyly bodies are not so easily dissolvable as the bodies of vegitations , neither do they afford such a brisk cordial spirit , as all skill'd in chymistry , can tell you ▪ do not all the noble liquors and excelerating cordial juces proceed from vegitations , or from fruits , corn and seeds ? not from the fat of flesh or fish , for their juces presently corrupt , putrifie and stink , nor can art long preserve them ; therefore such food does by degrees generate obstructions , dull the edge of the appetite , and help to contract the vessels : for this cause those that make flesh and fish their common food , are for the most part dull , and of heavy lumpish dispositions , especially when they grow in years ; and are apt to be short winded , or on any little accasion or exercise , to fetch their breath with difficulty . now this fouling and contracting the passages of the stomach , which too high & unnatural food ▪ and drinks 〈◊〉 the occasion of , are far greater evils then most imagine , being the true original of most griping windy distempers , both in the bowels and stomach ▪ for all sorts of natures and constitutions do continually generate airy windy matter , without which nature cannot subsist nor continue in health ▪ being as necessary as food ▪ and these windy dispositions of nature do never injure or distemper any , except the passages are obstructed and contracted which hinders their circulating , and free egress and regress , not only downwards and upwards ; but through the whole body , and all parts thereof . 't is also to be noted that rich compounded foods , and the common use of strong drink do not only generate compounded . diseases , but put nature as it were on a firment , as if it were in a feavor ; which does mightily burn up and consume the sweet moistening dews , which are natures balsamick oyle of life ; and this does not only thicken and stagnate the humours , but dull and render the spirits heavy and impure , which is the original cause of the generation of gross , fat , flegmatick juces and matter ; for those gross fat paunches are seldom caused from the quantity of foods , but cheifly from the quality , and the frepuent use of exhilerating drinks , and want of proper exercise in agreeable airs , for the narrow vessels and passages in a little time do weaken the natural heat , and then a great part of the food turns to gross juces , for want of a quick fire to separate them : hence it is that most fat people are subject to go to stool often , which is a sign of a weak heat , and if such happen to be bound in their bodics , then their heads are frequently troubled with fumes and other disorders , which do also show that the passages and vessels of the stomach , are not only narrow , but many crudities and obstructions , that the windy substance , that is continually generated , are occasioned ; which does rarely happen to persons that have strong natural heats , in whom the passages and vessels of the stomach are large enough for all sorts of humours , both good and bad , to pass in and out , and circulate freely from one part to another , which renders all such persons healthful , active and lively . 't is also to be known that the radix , or true cause of the diseases , called vapours , and fainting or trembling fits , is the forementioned disorders in meats , drinks and exercises , which will better appear if we consider what sort of people , viz. women are most subject to such diseases ; for we generally find them to be not only naturally of tender weak spirits , small vessels , narrow passages , and but weak constitutions ; but such whose education and bringing up has been foolishly nice , and irregular ; such as live easily , fare deliciously , without labour or proper exercise ; such as scarce can get themselves drest before dinner , and snort out more then half their life in soft and over-warm beds , which course cannot but contract the vessels , and mightily infeeble all parts of the body ; so that then the blood ( natures balsamick fountain ) is thickened , their spirits dull and impure , and each part sympathizing in the mischief on every petty accident , as love , hate , fear , anger , grief , &c. the spirits being so debilitated are i resently wounded , and all the salliports of nature swells , or seems to be closed , which hinders transpiration and breathing , and then in a moments time they fall into wild agonous fits , and all the parts tremble and are disordered ; which diseases country women of exercise , that live on mean simple foods and small drink , are very rarely afflicted with ; but when i consider how impurdently most people live , what disorders they commit , how hetrogenious their foods and drinks are , together with the many other idle habits and secret wounds they give innocent nature , by visiting too frequently the shades of venus , which quickly makes the strongest nerves to bow , and is the chief cause and original of most consumptions , especially in the males . i say , when we consider all this we need not wonder at the multitude of torturing diseases abroad in the world ; but rather admire people are so well and healthful as they appear to be . what an hodg-potch do most that have abilities make in their stomachs , which must wonderfully oppress and distract nature : for if you should take flesh of various sorts , fish of as many , cabbages , parsnops , turnops , potatoes , mustard , butter , cheese , a pudden that contains more then ten several ingredents , tarts , sweet-meats , custards , and add to these churries , plums , currans , apples , capers , olives , anchovies , mangoes , caveare , &c. and jumble them altogether into one mass , what eye would not loath , what stomach not abhor such a gallemaufry ? yet this is done every day , and counted gallent entertainment . to teach this mischievous art books are written , and to practise it french cooks are imployed , as if we had not natural folly and vanity enough at home , but must learn it by art , and from forreign nations ; in the mean time how is poor nature captivated ? how doth she groan in a language , severely to be felt , tho not heard ? therefore if you would avoid those torturing diseases and inconveniences , observe the following rules ; always remember , that most distempers are contracted through excess and inordinate living , nor does any thing preserve the body in health , or the mind in perfect freedom , so much as sobriety and temperance . 1. let not a little trouble , thwarting your unruly appetites , or fond humours , depraved with ill customs and wantonness , divert you from getting your selves possest of this jewel temperance , that true phylosophers-stone , which turns all into the golden elixir of health , content and serenity ; since we see none of the little perishing goods of this world are to be had or obtained without trouble and difficulty . 2. neither meats nor drinks are to be taken that are too strong for each mans particular nature or constitution , which for the most part are such as are compounded of many ingredients of contrary qualities ; but let nature always be stronger then the food , which will be sure to prevent surfeits , and a thousand other inconveniences . 3. as you are not to accustom your selves to the frequent eating of foods that are over fat , for the reasons aforesaid ; so neither ought you at any time to eat or drink of any thing whatsoever to dulness , especially if compounded with rich ingredients ; for the same will certainly sow the seeds of grievous diseases : therefore if any healthy person feel himself oppressed after meat , he ought to consider the reason thereof , and thenceforth make abatement in the quantity , or alter the quality ; do not most people find themselves before eating and drinking quick , lightsome and full of spirits , provided they have not fasted too long ? but after their meales ( because they make them immoderate ) they are generally sensible of a cloging heaviness and dull indisposition , which is a certain index , that the necessity and conveniency of nature is exceeded either in quantity or quality , since the true intention of food is to refresh and support nature , and not to oppress and incommode her . 4. but the greatest snare in eating and drinking ( and therefore the psalmist teaches us to pray , that our tables may not be our snare ) is when meats and drinks are not simple but compounded , whereby the liquorish pleasures of the pallate is prolonged many degrees beyond the necessities of nature , and indeed beyond the concoctive ability of the stomach , whence many people over-charge this , whilst wantonly they gratifie that , and so heap up crudities , noxious juces , torturing diseases , and in the end death it self . 5. moderate fasting is an excellent means to preserve both the body and mind in health and serenity , for it cleanseth the stomach by digesting and removing the obstructions that lie in the passages , and also purifie the blood ; and then how sweet , how agreeable is every mean wholsome thing to the well prepared stomach ? such sober persons feel and taste the most pleasant opperation of the divine hand in all things , their bodies are delight ed with that which is natural , clean and innocent , their minds satisfied , their beds easie , their sleep sound ; they are not subject to dull indispositions , nor molested with feavours , nor are their stomachs or bowels oppressed with fainting fits , or windy griping humours ; they rise as early , and no less fresh then the morning sun , blyth and merry as the lark , and are fit for all exercise , either of the body or the mind ; their radical moysture flowes freely through every part , like a pleasant gale of wind over the sun-parcht mountains , which moderate the central fires , that they burn not violently : in a word , proper fasting is the best physician , & preserves health far beyond their evacuations , it has an accult quality , for the digestive faculty and natural heat is never idle ; therefore when the stomach and vessels thereof are not filled with superfluity of food , and often eatings and drinkings , it draws away all the superfluous matter that furs and stops the passages , and which otherwise is apt to cause coughs and shortness of breathing , and sends troublesome fumes and vapours into the crown . 6. therefore be careful that you do not eat or drink between meals ; or before the former foods and drinks be perfectly concocted ; nothing more obstructs nature and hurts the blood , keeping the body as it were in a continual feavour , for the fresh juces of those too frequent supplies of foods and drink do obstruct the passages and dulls the spirits , that they cannot pass freely in their due order and circulation , whence windiness and crudities are generated , which is the principal cause of the common indispositions many people are troubled with . 7. foods ill dressed destroys health , especially flesh , whilst some will wantonly eat it half raw , and all bloody , which looks inhumane ; and others will have it so over-prepared that no good nourishment can be drawn from it , both which doth generate bad blood , and cause a lumpish heaviness to possess the whole body , because the lively , brisk , aiery , fine spirit in such foods is destroyed in the preparation . 8. meats and drinks ought not to be taken together , that are of a contrary nature in themselves , or disagreeable to any mans particular constitution , because such foods do secretly , yet powerfully , wound simple nature with many diseases and infirmities before she is aware , or can arm her self against their assaults ; but let them be simple in their kind , agreeable to the complection , and as near as may be equal in their parts , which will breed good blood , and pure brisk spirits , and they always make the body lightsome and agile . 9. forbear the frequent eating of flesh and fish without distinction , and regard had to the season , and to their cleanness or unclaenness at that time , and to the manner of their being killed after they are taken , whether it be a wound which may cause the free evacuation of the original properties of saturn and mars , which is seldom done , especially in fish and fowles , but the same are for the most part suffocated or strangled , or die themselves , whereby the pure spirits and sweet vertues ( by the agony the poor creatures are at the departure of their dear lives ) are fixt or overcome ; for the orginal venoms in which al life consists , are then so terribly agitated that they immediately suffocate and swallow up the pure spirits and sweet oyle , if there be not a wound made whereby those raging poysons may freely pass away in the vehicle of the blood ; for this reason , experience shews that all flesh , as of fowles or fish , or the like , that are strangled will not eat so sweet and pleasent as others that have a wound made and bleed plentifully , but will have a stronger and grosser taste and smell , nor will it breed so good blood or nourishment as the other , but the best of them is much inferior to that of vegatations , which are more easily and more friendly obtained . 10. let your ordinary drinks be mild and friendly to nature , neither strong , stale , hard , or sour , nor yet too new , nor such as most of the small or nine shilling beer is , that is brewed in london , viz. that runs off those grains that the strong ale and beer has drawn forth all the sweet qualities and good vertues , and there remains only a sharp , sour , astringent , stinking quality behind , which the hot water or liquour extracts ; and then to give it a taste , they boyle it lustily with the hops that have been boyled several hours in the strong beer , which have drawn forth all wholsome qualities , and there are no better vertues extracted from them then the water or liquor did from the graines , and tho they do put some ale amongst this small beer , to help it , or to hide the ill taste or qualities ; but when such drinks come into the stomach those sharp sour , stinking properties cannot be hid from nature , nor their pernicious opperations , the frequent use of such drinks do hurt the blood , and generate the scurvy , and many other diseases that are breed by improper and unnatural drinks , especially taken in too great quanties ; for it not only heats the blood , when strong ; but it keeps it as it were in a continual firment , precipitating people into feavors , dropsies , griping pangs of the bowels ; and it also contracts the vessels of the stomach and passages , dulling the appetite , by weakening the natural heat , as woofull experience doth daily testifie to the great ruin of the body , soul , estate , and reputation , and many times starving a wife and poor innocent children . of all drinks , water hath the first place , even as bread of foods , the creator of all beeings having endued this element with many secret and admirable vertues , it being pure and clean in its own nature , and the chiefe thing by which all exterial things are purified , purged and cleansed ; and tho weak as water be a vulgar proverb , yet i must tell you , that water is more strong & sublime then most imagin , for it contains a most ravishing and excellent spirituous balsamick vertue , whence proceeds that pure , sweet refreshing quality , whereby it hath power by its innate vertue to digest and purifie all sorts of foods . likewise in preparations it is so innocent and friendly that it dissipates the gross flegmatick bodies , and preserves and keeps living the more essential spiritous parts , it is not only the most plentiful and truly pleasant of all drinks , but supplies with its friendly moysture , and relieves thirst beyond all other liquors or juces ; it is simple and endued with such equallity , that it insinuates its virtues into all parts of the body in an insensible way , it makes no noise , nor causes any tumults in the brain , nor awakens any inequallity in the body , but imparts its meek life as it were in silence , and may deserve the name of concord , a thing that god and his hand-maid nature have befriended with all the united vertues both in the vegitable and animal kingdoms , it being the radix of all moist nourishment , which mixt or incorporated with any kind of juces renders them fit and profitable for mankind . the best and most agreeable sorts of water for common use and drinking are rain , river and spring , but especially the two first , because they are not only impregnated with the sweet influences of the celestials and airry motions of the elements ; but their running through and upon the surface of the earth , does thereby draw forth a saline vertue of a mild opening quality , which renders it more homogenial then pump-water , or such as stand without motion ; and altho it be our custom to drink beer , ale , wine , and other strong liquors , yet it would be very beneficial and profitable to most people to accustom themselves to the drinking of a pint , or half a pint at night , a little before going to bed , and likewise in the morning ; it is good to cool , wash and refresh nature ; it is also good for some complexions to drink after meals , especially for those that are subject to fumes and vapours , if bread be tosted hard and put into it , letting it stand a quarter of an hour , and then drunk off , there being no sort of drink made by art so friendly and capable to digest and cleanse the passages from obstructions as water , and i am confident , if people use themselves every morning to drink half a pint , a pint , or a quart of good water ( such as each person shall find most agreeable , because waters have various opperations on several constitutions ) they would find as much benefit , if not more , then by going to the various wells so much cried up for their vertues . 11. bad air does further and increase all distempers , for that being an element , which we continually suck and feed on , when it is corrupt conveys unwho some fumes into the body impairs the longs , those bellows of life ; and infects the whole mass of blood ; therefore proper and good airs are of great benefit to health ; i say proper as well as good ; for every sort of air , tho in its self good , is not healthfull , for some people ; because there is as great a variety air , as there is in complexions , and what is profitable for one , is not so for an other , and to find out this secret , there is no better way then for such as want agreable air to travel out of one place into an other , by which they may be capable to find out that which is most sutable for them , for as in the best airs some people languish under various diseases , for want of a change , so in the worst of airs many are very healthful , and perhaps better then they would be in finer or thinner airs , as many that live in the thick sulpherous steems of london , are very healthy ; and live to great ages : and as every bad air is not prejudicial to all persons , so on the other side all good airs are not profitable to some sorts of constitutions ; but change of airs to most people proves beneficial . and therefore travelling is very healthful and good , especially for some people , whose qualifying properties and spirits of nature are unequal ; but this not being known , many remove out of one air into an other in vain , or to their prejudice . 12. forget not to use proper exercises in open airy places which will prevent many diseases and weaknesses , especially in fat , corpulent , phlegmatick persons , that are for the most part troubled with coughs , and stoppages of their breasts and lungs . let such walk as much as they can by running rivers two or three hours morning and night , for the air by such running water is more penetrating , discipating and digesting all superfluities then elsewhere ; nor are there any persons more strong , healthly or of better stomachs then those whose imployments are near flowing streams , especially if the banks and ground adjacent be dry and somewhat elevated , as in many places it is . let the fattest punchenelloes but use to exercise themselves as aforesaid , and eat clean foods , with middle ale or bear , and once or twice a day drink a good draft of water , especially morning and night , and it will in a little time level their mountainous paunches , and waste all superfluous offending matter , so great is the power of clean , simple , natural meats , drinks , exercises and airs . 13. when you eat any sorts of strong fat foods , as bread and cheese , bread and butter ; pudden , pancake , or any solid foods , especially flesh , remember that you eat herbs with them , simply without either salt , vinegar or oyl , only wash them , viz. parsly , sorrel , spinage , sage , corn-salet , the leaves of young colworts , you may mix two or three sorts together , or any one of them , they mightily cleanse and help concoction , warm the stomach , and cheer the spirits much better then if you put oyl , salt and vineger to them , a little custom will render them pleasant and delightful . of which clean simple foods we come now to discourse of more particularly , and since those that are liquid , commonly call'd spoon-meats , are chiefly to be regarded , i shall here set down such of them as are most proper for the spring-season , viz. in the months march , april , and may , of all liquid clensing foods or spoon-meats water-gruel deservedly claims the first place , and is without doubt the best of all others , either simple or compounded with any particular herb or herbs ; at this time or season it hath the most powerful opperation , because the sun now increases in strength and power , and endues all things not only with a brisk lively motion , but great vertue and life . the winter is the rest or sabbath of the earth , in which time she recovers strenght and vertue , because she does then as it were cease from all her labours , and the vegetative quality stands as it were still . this is manifested by the goodness and great increase of all herbs , fruits and grains , being all filled with a brisk lively spirit and vertue ; therefore in the first spring and rising of the sun every thing rejoyceth and becomes very fragrant , by vertue of the sweet influences of this celestial body , and the power of the earth , so that at this time all things seems to strive with a most lively motion to manifest its most inward vertue ; this is the time for most people to eat herbs both boyl'd and raw , salats and pottages made thereof , such food at the rising of the sun are endued with a brisk lively vertue and strength , and of an opening and clensing nature , purging the blood , and are good against all the obstructions which the intemperances of the winter have occasioned , diseases being easier cured at this time then any other , especially if temperance and sobriety be observed . of plain water-gruel . plain water-gruel is in its own nature of a sweet , mild and friendly opperation , and as bread hath the first place of all dry food , and may justly be called concord , being befriended with all the good vertues of the vegetable kingdom , so this fine thin gruel is the king of all spoon-meats , and the queen of pottages , for it gratifies nature beyond all others , being most equal in its parts , it stands nearest the unity , for this cause the frequent , or daily eating or drinking of it will not weary nor tire nature ; 't is both food and physick , nourishes , and withal opens and cleanseth , and serves both for victuals and liquor , for you may either eat or drink it , and at the same time that it satisfies your hunger , it allays your thirst ; you may for need , with bread make a good meal of it , or you may drink it before or after meals without bread , or with , after or before any sort of foods whatsoever , it has a universal tendency ; for let your food be sweet or sour , or salt or bitter , plain gruel shall be agreeable to each of them , being of an allaying , softning , dissolving and digesting quality ; and that complection is rare , either in young or old , that it does not agree with , and tho it be of a moyst nature , yet it is not at all phlegmatick , but the contrary , it being easie of digestion , opens obstructions , expells and hinders fumes from flying into the head ; it powerfully begets appetite , makes the blood thin , causing a free circulation , and thereby cheers and comforts the spirits . 't is the best spoon-meat women can drink when they ly-in , for it breeds curious milk , keeps the body cold , and free from feavors and vapours , which other compounded hetrogeneous spoon-meats do occasion ; it is likewise admirable for young sucking children , for it washes and cleanseth the passages , which many sorts of milk and sweet spoon-meats do fur and obstruct , and prevents windiness ( the great torture of the tender age ) by opening the all salliports of nature , that the airy matter may pass away freely in their right channels : in a word nothing can be more friendly , if it be made as followeth . take water , as you please for quantity , make it boiling hot , then have ready some ground oatmeal , which first temper with a little cold water , and then put it into your vessel , stir it about , and let it stand on the fire till it rises up , or begins to boyl , then keep stiring or lading it on the fire half a quarter of an hour , and so it is done , only season it with salt , and let it stand till it be cool , and by that time the oatmeal , viz. the bigger parts thereof will be settled to the bottom , then drink a pint or a quart , as you think convenient , either before or after your food , or in a morning , and in such case fast till dinner . it is also very good to be drank after labour , travel , sweating , or the like , to prevent surfeits , no sort of strong drink being comparable to it in that respect , for whilest people do endeavour by drinking wine and strong drink to allay heat and drought , or extinguish it , frequently encrease it , but this gruel by its friendly nature , quallifies all such disorders , and presently brings nature into a state of harmony ; and as it is commendable and beneficial at all seasons of the year , so more especially in spring and summer , for it allays heat and drought far beyond any beer or ale ; and performs it in natures own way . another very commendable way of making water gruel . take what quantity of water you please , make it just boyle up , then put in your herbs , and let it stand till it begins to boyle again , then take it off and let it stand two or three minuits with the herbs in it , then take the herbs out , and having some oatmeal ready tempered with cold water , put that into it , and so brew it too and fro out of one pot into another , as you do buttered-ale , a dozen or twenty times without putting it any more on the fire , but if you desire to eat butter in it , then let the butter and salt be brewed too and fro in the gruel , and the oatmeal will give forth its vertue and incorporate with the water so as to make it the sweetest , best colour , and wholsomest of all other gruels ; if you would have it plain without herbs , brew only the boyling water and oatmeal togather , and it is done , adding a little salt , thus likewise you may make milk pottage , by putting your milk and water on your fire together and when it boyles up , take it off , and brew that and your tempered oatmeal as aforesaid ; and the like of flowered-milk . of the best and most natural way of making water-gruel compounded of various ingrediences . take a quart of good water , into which put half a quarter of a pound of currans washed , ser it on the fire till it be ready to boyl , then move it to a more moderate heat for three or four minuits , then in another vessel have a quart of the like water , made to a boyling , then have your tempered spoonful of oatmeal ready , brew your oatmeal and water together , as you were taught before , very well , then take your infused currans out of the hot water and put them into your brewed gruel , with some sugar , butter and salt , throwing your water the currans was infused in away , then brew it again as you did before , the butter , salt , currans and crums of bread altogether very well , and if you think convenient to add spice to it , then put it into the water you make your gruel off when you set it on the fire , for it is best to put both the currans and spice into the water when cold , the water does then draw out the vertue of them best , this way of making of it is far before any others that is in practice amongst the houswives ; the currans will be soft , and eat much more pleasent then when boyled , this gruel will have a curious white brisk , lively colour , fragrant smell , and curious cordial taste , affords a better nourishment and easier of concoction then any made the common way , for this way is far more natural , and does draw forth the fine spirituous friendly quallity of the ingrediences ; and the brewing of it does keep and preserve the brisk , lively spirits of the butter which gives a curious flaver to the whole , and makes all incorporate as one body , also the infusing of the currans in the water does wash away a foul gross quality , which cold water cannot do , which renders them more homogenial , and easier of digestion ; you are also to take notice by the way ; that your brewing or mixing of it off the fire , in the pleasant sweet air , does not only give life , and a curious colour , but of better taste and smell , more agreeable to the stomach , and easier of digestion ; not so apt to obstruct the vessels of the stomach , as that which is done otherwise ; for the boyling and stiring those fine thin gruels or pottages on the fire , does give great advantage ro the thick , gross , smooky , poysonous vapours , which the coles or wood , when stired , sends forth , which fulsome vapours are by the air drawn forth up the chimny , which are so very pernicious , that if any persons should hold their heads over them , it would stifle or destroy them in a little time , for the fire is not only the opener of all bodies , but the separating power of nature , and penetrates to the very root of each thing , and manifests the vertues and vices of each thing ; therefore forthese , and many other reasons , too tedious for this place , the mixing or brewing these gruels and pottages off the fire , are highly commendable , and they do as far exceed the common preparation as light does darkness , but practice is the best master , and experience the best doctor . of purging gruel . take water , what quantity you please , make it boyling hot , then put into it a good quantity of any of these herbs following , or others that you shall best like , viz. scurvy-grass spinnage corn-sallet , parsly , smalage elder-buds . take your water off your fire , cover it , and let them infuse one hour , then take your liquor from your herbs , and brew it with some tempered oatmeal , you may drink it with salt , or without , from a quart to three quarts in a morning , and fast till dinner , this is a brave cordial gruel , it will move gentily to stool , more natural then most sorts of physick ; and wash and cleanse the stomach from all superfluous matter , thins the blood , and open all the passages , by which the humours will freely circulate , carrying away all windy , watery , or flatulent juces ; this sort of gruel is not only good in the spring , but at all seasons of the year , when the herbs can be procured ; if the natural and proper use of herbs were known and practised , there would be but little need of physick , especially if order and temperance were observed . how herb-gruels , for the spring , ought to be made , and their respective vertues , and first of elder-buds in gruel . take water what quantity you have occasion for , make it boyling hot , then have your oatmeal ready tempered with cold watter , and your elder-buds , and put both into your boyling water , and keep it stirring , letting it be as it were on the boyl , but not boyl up , a little while , then take it off the fire , and let it stand two or three minuits more , then take the herbs out , or strain it , and add only a little salt , and when cold drink a pint , or a quart , as your stomach serves , a little use will make it familiar , this gruel is a great cleanser and opener of all sorts of obstructions that offends the breast and passages , and moves gentlel to stole ; 't is very good for fat pussy people , especially , if they joyn exercise therewith . but probably some may object — what good can there be in such poor watery slip-slop ; give me pottage made of cocks-combs , and knucles of veal , and necks of mutton , and shins of beef , boyled three or four hours , till it becomes thick as a ielly ; and then put in plums , suger , spice and twenty other good things , and this is like to be somewhat nourishing and comfortable indeed . well , let the objector enjoy his fancy , and his rich chargeable slop , still i will not change my plain water gruel with him ; for i must tell him ( were he capable of hearing reason ) all such mighty compounded pottages , how much soever they may be cry'd up as nutritive and restorative , and indeed destructive , for they obstruct nature , stagnate the blood , becloud the spirits , and ruin the appetite : moreover the much boyling of pottages , and especially gruels made of flowre , does in a manner destroy all the wholsome , cleansing , opening , cooling , exhilerating vertues ; because it too violently opens the body of the water , and sends the fine spirits flying to iapan , or else suffocates them , for this reason , water once boyled , and then put into a vessel , and kept , will stink , and never be sweet nor good for any use afterwards , whereas water that has never been at the fire , being put into a like vessel , will indeed stink , as well as the other , but then it will recover its self , and be sweet again afterwards , and as good as ever ; this shews , that in boyling , water loses its fine spirituous preservative quality , nor does the boyling less impair the lively vertues of the flowre ; therefore we conclude it not fit nor convenient to boyl pottages or gruels after the common manner such being good neither for food nor physick ; whereas one main end of gruels is to fit and prepare nature for food , that is to wassi , cleanse and free the passages of gross obstructive matter . others may say , how is it possiblh that this infusion , or small boyling , can draw forth , or endue the gruel with the vertues of such herbs as shall be put into it ; for we ( they will say ) have been taught otherwise , viz. to boyl them an hour or two at least — now this is as great an error as the former , for boyling of herbs , especially in this particular case , does as it were totally extinguish and destroy those fine , pleasant , opening , cordial vertues , which all men seek to obtain in all preparations either of food or physick ; if your reason be too weak to apprehend this , yet you cannot blind your nature , viz. your palate and stomach , for will not all pottages and gruels , wherein various sorts of herbs are long boyled , taste strong and fulsome , and do not they lie gross and heavy on the stomach ? and do not you find that they are hard of concoction ? besides , you are to know that in all hot infusions , the hot or boyling water does first seize , or draw forth the milde , sweet , cleansing , pleasant vertues ; and if such liquors are drawn off from the ingredients , in a convenient time , they shall be endued with all the good pleasant vertues of the vegetation infused ; but if they lie too long in the hot liquor , then those good properties first extracted becomes suffocated ; for the boyling liquor continuing still its opperation on the things infused , after it has suckt out the sweet friendly properties , does awaken the harsh , bitter , stinking , poysonous , sharp , astingent , qualities , and draws forth that too , whereby the former becomes spoyled or turned into the foremention'd evil qualities ; thus brewers , or any good houswives will tell you , that the best vertues of the mault is first drawn forth by the hot liquor , and the oftner they put up , the meaner is their wort , and if they let their first infusion stand too long before they draw it off , it will become of a strong , sharp , keen , sowre , quality , not fit to make either beer or ale of ; for by long standing , the hot liquor continuing its opperation , does penetrate even to the center , and stirs up the harsh , bitter , sowre , properties of the mault , which evil juces does in a moments time swallow up , or turn all the sweet , pleasant , mild , friendly , vertues into its own nature , for which evils there is no cure or bringing of it back again ; but it will still continue its progress into the harsh , bitter astingency , or its original properties . note also , that the better , or more skilful brewers will not boyl their liquor or water at all ( whatever custom , and vulgar noise may clamour to the contrary ) but only heat it to a convenient degree , because they are taught by doctor experience , that boyling does not only fix or harden the liquor , but causeth it to lose its opening soft quality , so that it will not so kindly draw forth the good vertues of the mault ; but if these reasons , backt by experience , which are truly natural , will not satisfie you , you have liberty to follow your old blind guide ignorance and tradition . there still remains an other objection , viz. what vertue can there be in one simple herb alone , we are advised by the learned , that for spinnage gruel or pottages we must put into the same mess elder-buds , nettle-tops , clivers , brook-lime water-cresses , and as many more as we can think off that it may cleanse us bravely — but let me tell you ( and i will tell you nothing but naked natural truths ) that wherever such a multiplicity of ingredients are jumbled together , you may be sure there are as many various natures and qualities , and 't is more then probable that some of them at least are contrary to each other , so that their distinct vertues are thereby confounded , and you have neither the true vertue of one nor the other , but a meer gallimaufry , which will be irksome for nature to receive , and burdensome unto the stomach to digest , being both of an ill taste and savour ; therefore the surest , and most natural way is to take such a simple herb as you conceive most proper for that infirmity you are subject unto ; and such simple gruels will prove more pleasant to the pallate ; secondly , more agreeable to the stomach ; thirdly , they do to a better degree , answer the end for which they are taken . of gruel , with that gallant herb , balm . the making of this gruel , as to the manner of preparation is exactly the same , with what we taught you of elder-buds , and so it is of all the other herbs herein after mentioned , or any other that you please to make use of ; and therefore we refer you back thereunto , being as unwilling to write unnecessary repetitions as you can be to read them . the vertues of balm-gruel , are that it cleanses bravely , and is very profitable for all people both young and old ; but especially for those that have but weak heats and tender spirits , or are subject to wind and vapours , as also for fat , gross , dropsical people , it mightily removes obstructions that lies in the passages , and cheers the natural spirits , making them fine , which all such people want ; i recommend it therefore to be drank every morning during the spring , viz. in march , april and may. the vertues of scurvy grass gruel . this being made as before directed , i may safely affirm is more effectual against all the distempers which this universal herb is appropriated unto , then either the spirits of it , which are so much cry'd up for their manifold vertues , or the gross juces of it , which some force forth of the herb , and put into ale , which way is not at all to be approved of , because the terrene , gross , fulsome , quality comes out with the more fine , it will gallantly correct and refines the blood , begets appetite , purge by urin , and sometimes by stool , being a great evacuator of those gross , heavy , dull humours which indispose both body and mind . gruel made of alehoof or ground ivy. this is a great cleanser of the stomach and bowels , wholsom for all ages , and for those that are healthy , as well as those that are infirm . smallage gruel . purifies the blood , and powerfully opens obstructions , begets appetite , and is profitable against shortness of breath . sage gruel . is a noble useful preparation and good against the infirmity which the antients have appropriated that herb unto . so is gruel made of penny-royal or spinage , respectively each in its kind ; & after the same manner you may use what other herbs you have occasion for ; this being one of the best and most natural ways to draw forth the fine spirituous vertues of any herbs . — only remember to make your gruel of any sort thin , and let your fire be clear and brisk , else you will fail of your ends . there are many other pottages proper to be eaten in the spring , as milk-pottage , milk and flowre , milk and rice , and the like ; but remember that milk-pottage ought to be made after the same manner with small ground oatmeal , viz. put in your water and milk together , make it almost boyling hot , on a clear brisk fire , then temper your oatmeal with a little cold milk or water , and add that , and stir it about , and let it stand till it begins to boyle up , but then stir or lade it to keep it from boyling half a quarter of an hour , and then take it of the fire , and when it is cool eat it with bread or without as you like best ; the like is to be observed in making flowred milk . there are many other brave wholsome foods ( far better then either flesh or fish ) to be eat in the spring , as sallads , both boyled and raw ; this being the principal time of the year for the eating of herbs , viz. in the month of march april and may , for by the approach of the sun , and the sweet influences he now scatters through our hemisphere , all the vegitations are endued with lively and powerful vertues , more then at any other time of the year , and it would be the happiness of english people , if they did eat more of them , and less flesh and fish , nor is it to be doubted , but the first instituters of lent might probably ( amongst other things ) have this in their eye , to appoint a time of abstenance and temperance from gross succulent foods in the spring , to remove and remedy the mischiefs that might arise to their healths from the too large feeding on such victuals all the fore-going winter , during which time what through their gross foods , strong drinks , and the uncertain weather , viz. sometimes close , rainy , and cold , and then presently warm again , together with their broyling themselves by cole or turf-fires , whence arises thick sulpherous airs , and smoky vapours , their lying over-long in bed , & neglecting due & proper exercises , they cannot but have treasured up a vast fund for future diseases and calamities , no way to be so happily prevented , as by a strait and spare diet , in the beginning of the returning year , for in these three months the sun ( which is the fountain of central heat in all things ) has a powerful influence , and gives a lively motion to all being capable thereof , so that if we will but put to our helping hand , and observe the good rules of temperance , cleanness and order in meats , drinks and exercises , many great evils and diseases may by the blessing of the lord be avoided . the foods most proper for this season are the gruels and spoon-meats before mentioned , with bread butter and cheese , but the two fast ought to be eaten sparingly , because they are fat strong bodies , too great quantities thereof may do injury to many constitutions . i have as little occasion as inclination to advise english people to the eating of flesh and fish , for that they are already too apt to indulge themselves therein , but this i must say , that this is the best season , because the food of most sorts of cattel , that are now killed by the butchers , having been for some time past either hay or corn , which does generate better blood in the creatures , and firmer flesh , besides the season is brisk and cool which drives the natural heat more central , and gives great strength to the digestive faculty , whereby their foods is better separated and the creatures becomes stronger , of good heart , and full of brisk airy spirits ; add to this that they are not so subject to be surfeited by over driving , which renders their flesh better in all respects , and more healthful . an other way of making water gruel , without being put on the fire , which is a summer gruel . take one spoonful of good oatmeal , temper it with a little watter , then take a quart more of water , put the oatmeal into the other quart , and brew it very well together in too pots , that are fit for that purpose , and then it is done ; the oatmeal will mixt or incorporate with the water ; of this sort you may drink a pint or a quart at a time , it is very good at all times of the year , but more especially in summer and hot weather ; it is so friendly and homogenial , that it allays thurst the best of any others , by refreshing the spirits bedewing the body with a most pleasant and more natural moysture then either beer or ale , or any fermented drinks , the common use thereof in hot seasons does strengthen the body , and all the members thereof , begets a natural cheerfulness , extinguisheth all kinds of inward flushings and vapours that comes for want of a strong natural heat , and large passages ; it opens and frees the stomach from gross matter that obstruct the digestive faculty , purges by urine , as all sorts of gruel do , if made as we have taught ; the frequent eating of this , and other sorts before-mentioned do mightly assist nature in all her opperations ; in particular , it is profitable against griping pains of the bowels helps concoction , disburthening the stomoch of superfluous juces , and cleanseth the vessels which are generally stopt and furred by intemperance , either in meats or drinks ; for all gruels and pottages do naturally prevent fumes and vapours ; by carrying the offending windy matter into the bowels , causing it to pass away with case its proper way , neither shall those whether young or old , that often eat this gruel , be subject to shortness of breath , or other ill habits of the stomach and breast , and if children do eat frequently of it in quantities , it will prevent those evil sharp windy juces that falls into their joynts , which do cause the disease called the rickets ; it hath also a powerful opperation against the scurvy and dropsie , by opening the obstructions of the liver and spleen , begets appetite ; it cheers and comforts the spirits , it is in every respect friendly to nature , and assists her in all her opperations ; for as most distempers are contracted by excess and inordinate living ; so on the other side , nothing hath so much power , not only to prevent . diseases , but also to throw them off when they have invaded nature , neither can the best of of medicines prove effectual , when disorders , and the same intemperance , in meats , drinks , beds and exercises are continued , that was the original of the diseases ; it is also very profitable to woman in child-bed , the frequent use thereof would prevent those feavorish indispositions , vapours , windy fuming humors , that most are subject to in that conditions , which is for the most part occasioned by their ill conduct , and by their hot thick compounded spoon-meats ; but i do not call them h●● from the firy heat they are tenged , with in their preparation ; which also is injurious to nature , if not cool before it be taken into the body ; it being a contrary heat both to the natural heat of the food , and stomach too ; but from the innate heat the ingrediences of those spoon-meats are endued with ; also those gruels are very profitable for all children , especially those that suck ; for many womens milk is defective , besides milk naturally furs the passages and stomach , and often heats the blood , whence feavers and indispositions proceeds , which generally is attributed to the breeding of teeth , but many are mistaken ; now this gruel does cool and cleanse all the passages , and refresh the spirit , and thin the blood. of moyst airs . when the fountains of water in the upper chambers of nature are stirred or awakened by the motions of the elements and celestial configurations , all things , presently become dewy , or fill'd with humidity , for heat and moisture naturally opens all bodies , exerting their inward qualities , and makes them defusive , whether they be good or evil , and renders them capable to mixt or incorporate with the air , for so great is the power and efficacy of this element of water , that all or most productions are attributed thereunto , as that whereby they are generated , nourished and increased , so that it seems a prime natural cause of all things that grow in the earth , and when it obtains the goverment , or dominion over the other elements , it opens the gates of nature , & then all properties do breathe or send forth their innate qualities , intermingling with the air of that place ; which if it happens to be low , morish fenny ground , near lakes ponds , jakes , close towns , or great citties , as london , where various sorts of filth and uncleanness are heaped up , then the air is fill'd with foul fulsome vapours of pernicious qualities ; but on the other side , when the air is humid , if the ground be dry , or amongst gardens , corn fields , open heaths , running rivers , or where springs trickle down from the breasts of a rising plain or hills , where hedges and trees do not stand too thick , all such places do naturally exhale pleasant , and fragrant smells which impregnating the air , renders it both delightful and wholsome . hence it appears that water is the great menstrum of the world , the opener of all bodies , and the aawakener of qualities , making all things penetrable , whence motion & vegetation doth arise ; so that when water and air are incorporated , the latter is rarified , and it becomes more penetrating , moystening , digesting and cooling ; for when the sweet dews of heaven are withheld , all things are lockt up in the hot , harsh , astringent chamber , which threatens all things with death , the air becoming sultry and sulpherous , which consumes the radical moisture in all creatures , and so renders them not only more unfit for labour or exercise , but also more subject to diseases , then in moyst seasons , making them droughty hot and feavorish by stopping up the pores , which frets all the inwards parts both of men and beasts , and parches up the earth , but where water and air do kindly embrace or inbibe each other , that place or climate gains a brisk , spiritous refreshing property , that it sucks in on all parts of the body ; for the pure natural and animal spirits in man are not altogether a terrene thing , or body nourrished only by gross alement received through the organs , by the concoction of meats and drinks only , but draw in a more refined nourishment , like spunges at every pore of the body , from the thin vapours that encompass , and penetrate it on all sides ; for the air being plentifully ; endued with a salnitral vertue , does furnish and refresh nature with a curious , brisk airy spirit ; and for that reason rain water being impregnated with a greater quantity of that good vertue , does naturally advance vegetations beyond all other sorts enriching the earth , and making it hollow or plumplike , a ferment or leven , whereas other waters ; bind and close-up the pores thereof , but still the moyst air of woods are not commendable as to health , because such places do naturally attract humidity and retain it ; so as it became thick , hot and sulpherous , because the sun , wind &c. has not free passage to refine it ; but all airs by , or near springs or running-water are more commendable in the summer then in the winter , and wonderfully refreshes the natural spirits ; and therefore imployments or exercises near unto , or on the waters are both pleasant and healthful , so that its a very vain apprehension in many people so much to fear the dwelling near rivers , tho possibly the same may not agree with all constitutions . and as moyst airs are most wholsome and healthful in hot seasons of the year : the like is to be understood of our homogenial water-gruel , and other pottages , tho the contrary is practised by most . gruels and pottages , being mostly eaten in winter ; but they are far more agreeable in summer or hot seasons , for our winters are for the most part cold and moyst , which does naturally drive the heat more central , which does strengthen the stomach , and digestive faculty , that nature can the better dispose and digest , stronger , fatter , harder , drier foods and drinks , then in summer or hot weather ; besides , airs then are cold , humid and dewy , which do powerfully penetrate the body , and the thin spiritous parts thereof are drawn or sucked in on all sides as by spunges which do not only quicken , and make the natural spirits brisk and lively , but it helps to dissolve and digest the meats and drinks , and makes that food easily digested that would prove burdensome in summer ; besides tho spoon-meats , viz. gruels & pottages , are not hot in their natures and innate qualities : their heats are accidental , viz. received from the fire , the continuation thereof , is no longer then they become cold ; for no foods nor drinks can be counted hot , but what have an innate natural heat , the heat received from the fire in preparations is accidental , and forc'd , and not natural , it being contrary both to the natural heat of the food and stomach too , and tho these pottages and gruels are good in all seasons , yet they are most beneficial to health and pleasure in summer , for in hot weather most people are apt to sweat , also the sun which is the central heat , does then by its influences powerfully attracts and draws forth the natural heat , opening the pores , by which the spirits are on all occasions or exercises apt to evaporate , from whence proceeds hot , droughty , fainty , indispositions , small and imperfect appetites , and weak digestions , which evils are very much increased by unproper meats and drinks , viz. salt flesh , or fish , much cheese and too strong drinks ; and also by all other foods that are fat succulent or hard of concoction , or that which lies long in the stomach before they digest , therefore our sweet , moystening , mild , clean , easie simple gruels and pottages , if frequently eaten , will prevent many inconveniences , and supply nature with its dewy moystening vertues , which will not only dilate the vessels of the stomach , but they will beget appetite , and mightily help concoction , moderately cool the body and gentlely move to stool , open all sorts of obstructions that lie in the passages , and prevent the generation of wind in the stomach ; besides those that daily accustom themselves to the eating of those gruels and pottages , will rarely be afflicted either with the griping pains of the bowels , or wind-collick , for those simple spoon-meats do not generate any crudities , nor sowr short saltis matter , as grosser foods do , especially compounded foods and strong stale sharp , drinks ; but they sweeten the blood thin the humours of the body by which means the blood and the natural spirits circulates freely , whence proceeds a lively ; brisk , pleasant , harmonious temperament of body and mind , a little physick will serve your turn , and as few guineys , for mr doctor ; for the true happiness of mankind consist chiefly in this , that he keeps his body and mind as neer the tempeature as is possible , which cannot be done , except he make a due choise in the qualities and quantities of his meats , drinks , imployments , airs , and communications , and apply himself to those that are the most simple and innocent , viz. that stands neerest equality , because each things do imposs its own property both on the body and mind ; and the blood and natural spirits , inclinations and dispositions are not only supported by these things we eat and drink , but also continually made as it were new . and if such meats and drinks be too highly graduated in any particular property as in sweetness , bitterness sourness or astringency , then they do awaken , stir up , and strengthen their like quality by simule , but if the foods be flesh or fish , then remember that all beasts are not only endued with sences equal with man , but also with all kinds of passions as love , hate , wrath , and the like , which their flesh and blood is not freed from , for in the blood consists the high life of every creature , therefore the illuminated prophet moses commanded that it should not be eaten , because the more noble human nature should not pertake , nor be infected with the beastiality , for killing and eating the flesh and blood of beasts , cannot be accounted human , for men have no example in all the creation , but only the cruel , fierce , savage beast of the desart , in which creatures fierceness and wrath have the ascendent . of the seasons of the year , in which all sorts of flesh are most unclean , and aptest to contract and breed diseases , as also the danger of eating much green-fruits . the season which most people are most apt to contract diseases , by the frequent eating of flesh , is from the middle of iune to the last of october , for 1st this season is hot , which openeth the pores causeth sweating , and as it were a continual evaporation of the spirits , which causeth fainty indispositions to possess the whole body , for all heat that exceeds the medium , whether it proceeds from meats , drinks or exercises , doth gradually waste and consume the spirits and natural heat , which does dull the edge of the attractive , digestive and retentive faculties of the stomach , for this reason all superfluity and intemperances , are tenfold more dangerous , and men are apter to contract distempers in the one then in the other , as experience manifests ; we see that the natives in all hot climates are naturally more temperate in meats , drinks and exercises , then they are in cold , which is one cause why english people , and others , that travel into the east and west indies are so unhealthy . 2dly . in this season most people eat great store of green foods , as beans , peases , cabbages , colliflowers , and the like , all which things do contain great store of gross phlegmy matter , especially in cold countries , where the sun ( which is the central heat in all things ) has not the power to prepare such foods as in hot . 3dly . it is likewise to be observed that a great part of that green food before mentioned , does often lie a considerable time before they are eaten , especially in great cities and townes , by which means they lose their pure brisk lively taste , & smell , which renders them nothing so quick of concoction ; as those that are boyled fresh , for they presently lose their fresh lively spirits and tinctures whence do proceed the pleasant taste with the most fragrant smell and natural colour . 4thly , all this time of the year , the air ( which is the life of the spirit in all cities and great towns ) is thick and sulpherous , full of gross humidity , which has its source from many uncleannesses , such places do plentifully afford , more especially in this season , which is inamicable to the pure spirituous vertues of all such foods , for all green food is naturally subject to putrifaction by reason of their phlegmatick body ; this makes them more unhealthy and dangerous then otherwise they would be if fresh and lively . 5thly . in this season the sun also declines in strength and vigour which being the central power and life of all things , they do proportionably decline as appeares in herbage ( also the earth , which is the mother of all things , in this season ) is weakand impotent because she hath already put forth her strength and manifested her lively vertues in the first spring or rising of the sun ; therefore in the first spring and rising of the sun every thing rejoyeth , and becomes very flagrant , by vertue of the sweet influences of their celestial body , and the power of the earth . 6thly . in this season , viz. from iune to the last of october , most sorts of cattel breed many diseases , first from the heat and gross humid air which in this season is more thick & sulpherous , the pleasant influences and spirits of the air are dull and thick , which causes a fainty indisposition to possess the bodies and spirits of most creatures ; men themselves can witness the truth of this ; likewise the foods of most creatures is grass , which is of a phlegmatick nature , & generates not only an unfirm nourishment , but fills the body full of evil juces , for this cause it will not take salt as at other times of the year . in this season the weather being hot the spirits of most creatures are quickly evaporated by driving , and other accidents , which most beasts are subject to , especially such as come from remote parts to great cities ; besides it is the time of their uncleanness , therefore it was not without great reason and wisdom , that the antients commanded , that flesh should be eaten sparingly , and that there should be a particular care taken about the good state of the bodies of such cattel , viz. that they were sound healthy , free from uncleannesses ▪ and surfits , for whatsoever inconveniences attend the creature before killed , the flesh does still retain ; and therefore the eaters thereof cannot but pertake of the evils ; for the causes before mentioned , flesh in these months ought to be eaten sparingly , is any at all , there being many other sorts of food that do far exceed flesh and fish , more especially in this season , as bread , butter , cheese , gruels , pottages of various sorts , eggs , herbs , and many others that are after a little use more pleasant , healthier , & generate firmer nourishment , and greater strength , if sobriety and temperance were observed ; and other circumstances belonging to health , a little flesh would serve ; in this age a man may speak and write of temperance , and an orderly choise of food , which can never be understood nor believed without practising , which makes all notions essential , few do or can immagine , how little and mean things will every way fully contribute to all natures wants and necessities . there are two or three other things , which ( having the oppertunity , tho they may seem not so pertinent to the present subject ) i would advertise my country men of . 1. that diseases are transferred from one to another several ways , but especially , by lying in beds with , or after diseased people ; which all persons ought to take notice of , there being scarce any sort of learning more necessary , and yet none more neglected ; for these secret conveyances of vertue and venome , or the transfering of distempers from one to another is done after an hidden inpreceptible manner , by way of spirits , gleams , rays and glances , the natural spirits being so subtle and penetrating as they powerfully search into all things , so that a man cannot touch any thing tho it seem never so impassible or hard , as iron , stone , or the like , but those nimble scouts , do not only penetrate it , but are more or less retained in it ; if this were not so , the dog could not find the individual stone his master throws amongst a thousand others ; nor could he follow him unseen by his foot-stops ; nor could the deep mouth'd hounds trace the light heel'd hare in all her doubles and winding , and tho she runs so fast and swift , as she scarce seems to touch the surface of the earth , or bend the topes of the grass , over which she mounts ; yet she leaves such real effluviums and impressions , enough to betray her to those pursuing enemies . indeed nothing can hold or withstand the natural spirits , they are so thin , quick and piercing , no iron stone or wood can resist them , and if they will incorporate with those hard substances as is most manifest , how much more must they be imbib'd by soft beds , where people lye long , warm and sweating , and where the air cannot come with its refreshing influences , to cleanse & purifie those grosser excrements , the vehicles ( or lodging ) of malignant spirits , that are continually breathed forth by infirm persons , and of all others feather-beds are more dispossed to entertain and welcome such unclean fulsome vapours ; therefore it concerns all people , especially such as are young , to be careful who they lye with , or after , all diseases being catching at one time or other ; moreover hot , soft feather beds are for the most part in themselves . unwholsome , because they keep the body too hot , and infeeble the loyns ; whereas hard clean beds , viz. quilts , or straw , or flock-beds ( but especially straw ) are much more commendable as to health . 2. the principal cause that so many children , especially young virgins in london , and other parts of this nation , are deformed by crooked and disorderly growing , is , 1st , by reason of their hard swathing in their infancy , for who ever saw a black ( who use no such binding ) crooked . 2dly , this is encreased when they grow up by the tyrany of foolish pernicious fashons , over strait lacings , hard bodies and stiff stays ( invented only for mischief , and the consumption of whale-bone ) all which their weak bones and tender nerves cannot endure without great prejudice ; besides it straitens the breast and the vessels of the stomach , and lays foundations for asthmas , phtysicks , shortness of breath , green sickness , and forty other malladies . 3dly , when they come to be about six or seven years old , they are generally put to sowing or working of samplers , as they call it , where most of them are kept by an ignorant impertinent mistriss , as hard to it , as if they were to get their bread before they eat it , five , six , seven or eight hours in a day , are they there keep sitting in a mopish still posture , with their heads downwards , leaning on their breasts , and all their limbs crumpled up almost like a hedge-hoggs . this makes many of them dull , sleepy and heavy all their life after , by that base , early contracted habit ; others to ease themselves lolling or leaning on one side , hold their necks awry , get a trick of lifting up one shoulder half a story higher then the other , and a thousand other ridiculous postures , which by time becomes natural , and then the swing is thought of , and the steel-bodices sent for , which certainly concludes the work , & renders their crookedness yet worse , and indeed altogether incurable ; whereas , had these children been educated with change of imployments or learning , viz. one hour , or an hour and an half to sew , the next to read , or write , or learn languages ; after that to play on the musick , sing or paint , to go in a handsom posture , their schooling would not only be much more pleasant and delightsome to them , but they would be more airy , brisk and healthy , and learn more in one hour , then they do in several days by being kept thus dully to one thing so long day after day , as it were stupifiing there sences , procuring many other diseases , besides crookedness which is always accompanied with many other inconveniences , which all careful prudent mothers ought to consider , and study to prevent . 3. the best exercises that i have observed against consumptions , shortness of breath , and all kind of obstructions of the stomach and breast are those that most imploy the arms , and open the chest ; therefore for women to rub tables for one hour every morning tell they sweat would not be amiss ; for men any sort of labour on the water , but especially rowing in boats with water men , does effectually open and remove all impediments & diseases of the brest and stomach , at once it strengthens the muscles , and opens the passages , or if any find themselves inclinable to it , the exercise of shooting at butts , in a long bow is very commendable , such exercises have cured many consumptive asthmatical people , when they have been given over by the doctors , for as the walking in proper airs gets a good appetite so the drawing the bow dilates the breast and removes obstructions . but i have already exceeded the limits i proposed to my self in this paper : those that shall observe the rules herein laid down of temperance , choice of diet & due preparation , will , i am more then confident , find great benefit thereby ; therefore i shall not trouble my self to make any apology to any , who having their eyes blinded by the dust of custom , and tradition , may be apt to condemn or flight these advices as useless chymeras ; sure i am what i have deliver'd is agreeable to undisguised nature , and whosoever shall act accordingly will find the benefit , but without practice all precepts are vain , or at least fruitless ; unless it be to remain as monuments to reproach those conceited fools that dispise and neglect them . what i have here candidly , and in a simple plain familiar manner delivered , i leave to gods blessing and the practice of all prudent lovers of their health , and humble followers of nature in her easie and innocent methods . finis naturall and artificial directions for health deriued from the best philosophers, as well moderne, as auncient. by william vaughan, master of artes, and student in the ciuill law. vaughan, william, 1577-1641. 1600 approx. 99 kb of xml-encoded text transcribed from 48 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a14295 stc 24612 estc s105370 99841099 99841099 5658 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a14295) transcribed from: (early english books online ; image set 5658) images scanned from microfilm: (early english books, 1475-1640 ; 943:08) naturall and artificial directions for health deriued from the best philosophers, as well moderne, as auncient. by william vaughan, master of artes, and student in the ciuill law. vaughan, william, 1577-1641. [14], 76, [2] p. printed by richard bradocke, london : 1600. includes index. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual 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characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng health -early works to 1800. 2004-06 tcp assigned for keying and markup 2004-11 apex covantage keyed and coded from proquest page images 2004-12 jonathan blaney sampled and proofread 2004-12 jonathan blaney text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion natvrall and artificial directions for health , deriued from the best philosophers , as well moderne , as auncient . by william vaughan , master of artes , and student in the ciuill law . london printed by richard bradocke . 1600. to the right worshipfull , his louing sister , the ladie marga ret vaughan ; health , happinesse , and tranquillitie both of bodie and mind . madame , when i had ferreted through euerie nooke of my muses poore treasurie , to find some present worthy your acceptaunce , j coulde finde none so fitte , as this little treatise of health , whose happie continuance , with faire increase of yeares , and plenteous fruitfulnesse , i haue euer wished you ; that as the dewe of heauen hath sent forth the bud of your tender age sweete , vertuous , and right worthie of the noble roote , from whence it sprang : so the sunne shine of grace will ripen those excellent blossomes to perfection . the first occasion , which made me fall into this kinde of studie , was the necessarie regard of mine owne health ; necessarie i call it in diverse respects : for when sorrow and discontentment had almost dryed and stifled vp my vitall spirites ( the reasons whereof are not altogither to you vnknowne ) and driuen mee to this dolefull exigent , that i doubted , which were better eyther to be , as then i was , or not to be at all : at the last , reason and religion forced mee to take this course , least despaire should ouerwhelme the naturall and purer faculties of my soule . now , since the length and processe of time by fauour of the great prince of hierarchies , hath somewhat enlarged and fortified my spirites , i haue sent you no other physicke , then what i my selfe applied , wishing , that it may lie by you without occasion of vse , euen so long , that the leaues may lacke renewing , before you lacke health . whereto although it may be , that some close and subtell-headed petifogger may except , yea , and sue my conceipt in the exchequer of his owne opinion , in that i protesting sayth to iustinian , doe enter league with galen , , and studying the ciuill law , doe vndertake to meddle with naturall and artificiall experiments : yet my plea shall bee drawne from a principall maxime in nature , namely , that my health is of more consequence with me , then my clientes case , and my friendes beeing well more reioyceth me , then the worlds being rich . but how can you doe amisse ( deare sister ) for whom such carefull parents , and such a circumspect husband , haue so carefully and circumspectly prouided ? how can you ( for whom nature , fortune , and worship , haue , like vnto the poets three goddesses , reserued the golden ball ) how can you , i say , want all health , and happinesse , which this earth affoordes ? nay , more , how is it possible , that you hauing made your selfe hitherto deare to god ( as appeares by his wonderfull benefites on you bestowed ) by your vertuous conuersation in the verie aprill of your yeares , be without the sauing health of ioy and glorie from aboue ? what direction neede you to respect , that are entered the right path ? truly , my prayers are , that you may proceed forward still in that way , but yet that you may bee lang in going ; both that i may long enioy part of your felicitie , and also that other ladies of the like sympathie of naturall inclination may take president from your example . it greatlie befitteth your vertuous and ingenuous nature to reioice in the blessings of the lorde so inestimable ; as first , in your noble minded father , that famous knight , sir gelly meiricke , ( who for integritie of life , prudence , magnanimitie , and liberall behauiour , is inferiour to no man of what qualitie soeuer ) : and no lesse in the ioyning with such an husband , whom brotherly regarde of modestie forbiddeth me to extoll with praises according to deserts . and when the thirde blessing by the fauourable permission of one and the same god shall betide you , euen the propagation of children , as blooming vines round about your table , with both your powers equallie endued to your earthlie comfort : j know not to whome j may say , that the type and title of equall happinesse hath beene graunted more then vnto you . but leauing these , and whatsoeuer other blessings it hath pleased the supreame giuer of all goodnesse , to raine downe vpon you , as vpon a gratefull and fertill soile : my onelie purpose and intent is to request you ( madame ) to patronize , and receiue with good liking , this pamphlet of mine , fraught with naturall and artificial directions , as vndertaken for the health of all : so especiallie consecrated vnto your sutable tuition and seruice in particular , not so much ( i protest ) in regarde of anie your vrgent neede , through anie distemperature , which i know ; as to prescribe vnto you a dietarie plat-forme , whereby you may keepe backe all such griefes , as might percase steale vpon you here after , before you be aware : withall assuring my selfe , that in the often reading thereof , you shall get a treasurie stored with pretious margarites , rubies , and diamonds ; and in the vsing of it , you shal find comfortable medicines , to prolong your life . which the first and eternall breather of life confirme and furnish with religious ornaments , and necessarie complements thereto belonging , while it remaineth in this earthlie mould ; and after death make you partaker of those triumphant and euer-during ioyes , which before the foundation of the worlde his diuine maiestie hath prepared for his godlie and adopted children . from iesus colledge in oxford , the first day of april , anno domini , 1600 , your louing brother , william vaughan . the authour to his booke . saile , booke , the legate of a zealous minde , ( compos'd by nature , & art natures ape ) while at thy beck thou hast both tide and winde , that will transport thee to my countries cape . saile , little booke , embarkt with furniture , and to my sister be as palinure . o be a sure and true sollicitour , for her to plead at aesculapius chaire : fetch thousands of subpoenaes eu'rie houre against such griefes , as might hir strength empaire arrest all such , as might her vnaware assaile ; and cure her of health-wasting care . out of philosophie thy riuers spring , by physick thy directions are refin'd . both which who so by vertues lore do bring into the square of diets rule assign'd : they doubtlesse shall by gods permission liue old nestors yeares , and aeson like reuiue . feare not the taunts of rayling satyrists , whose criticke veine in poison all ydrench'd , makes them to raue , and bend their ugly fists , vntill their wrath be altogether quench'd . feare not , i say : of proofe thou hast strōg arms , which feel no brūts of momists great alarms . well may they barke , but neuer dare they bite , vnlesse as sauage beares do martyrize such , as haue yealded to their r au'ning might : so these remorselesse curres do tyrannize , aud cruelly inflict a mortal wound on them , that prostrate lie vpon the ground . like as the snakie fiend temptes cu'rie one , beginning first at our first simple sire , and vs inuironeth , that scotfree none escape ; so they inuelloped with ire will not permitte one silly booke to passe without some frump , and token of disgrace . but thou , my booke , hast such a patronesse , that will defend thee from their furious rents . to fauour thee her mind she will addresse , if she finde true thine artes experiments . adiew : vntill , as pledge of brothers loue , i shortly send three bookes of golden-groue . momi obiectio in authorem . f●rtiuis olim varijsque superbijt oscen plumis ; ex multis fit liber iste libris . redde c●iquesuum : vilescit protinus oscen ; hic sin● naturâ foetet & arte liber . authoris responsio ad momum . ex herbis fit mel : hominis ceu simia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aemula naturae est ; moeonidisque mar● . sit licet ex multis opus hoc : tamen vtile quonis teste ; voluminibus candidiissque tuis . natvrall and artificiall directi ons for health . the first section . chap. 1. what be the causes of the preseruation of mans health ? the causes of the preseruation of mans health be sixe . the first , aire , fire , and water . the second , meate and drink , and such as wee vse for nourishment . the third , exercise and tranquillitie of the body . the fourth , moderate sleepe and early rising . the fift , auoydaunce of excrements , vnder which phlebotomie , purgations , vomits , vrine , sweat , bathes , carnall copulation , and such like are contained . the sixt cause of health is mirth temperatly vsed . what is aire ? aire by it selfe is an element hot and moist , whervpon the whole constitution of our liues dependeth . the attractiō of this natural body is so necessarie vnto vs , that if any one of the instruments of our bodies be stopt , we cannot chuse but forthwith be strangled . in respect whereof , the chusing of a good aire must ( for the preseruation of health ) obtaine the chief place . which is the best aire ? that , which is a mans natiue and countries aire , is best . this by the philosophers is approued in this principle : euery mans naturall place preserueth him , which is placed in it . and by the poet confirmed : sweet is the smell of countries soile . also , a good aire may be knowen both by his substaunce ( as , when it is open , pure , and cleane , free frō all filthie dunghilles , noysome chanelles , nut trees , fig trees , coleworts , hemlockes , mines , & forges ; for these haue a contrarie qualitie vnto the animall spirit , and make men to fall into consumptions ) and by his qualities : as , extremitie of cold , heat , and moysture . what shall a man doe , if the aire be either too hot , or too cold ? hee must vse cold things to keepe away the heat , and hot things to expell the cold . he must adde dry things to moyst , and moyst to dry . to depart thence into another place were not amisse . for oftentimes it is seene , that sick folkes do recouer their former health onely by chaunge of aire . but if the aire be corrupt , and that a man cānot remoue thence very quickly , he must artificially rectifie it , by perfuming his chamber with iuniper , rosemarie , bay tree , or with wood of aloes : and then by sprinkling vineger heere and there in his chamber . in briefe , a man in such cases must get him a nosegay composed of roses , violets , maioram , marigold , and such lyke . and when hee goeth abroad , he must hold in his mouth eyther the pill of an orenge , or a peece of the roote of angelica . lykewise , hee must haue an especiall regard , that his chamber bee at least once a day neatly swept aduise mee , how i should build mee an house for pleasure , health , and profit ? first , you must chuse out a fine soile , which hath water and wood annexed vnto it , and forecast in your minde whether the prospect too and fro be decent and pleasaunt to the eye . for i am of this opinion , that if the eye be not satissied , the minde cannot be pleased : if the minde be not pleased , nature doth abhorre : and if nature doth abhorre , death at last must consequently follow . next , you must marke , whether the aire , which compasseth the situation of your house , be of a pure substance , and that , shortly after the sunne is vp , groweth warme ; and contrarily groweth cold , after the sunne is set . thirdly , you must make your foundation vpon a grauell ground mixt with clay , vpon a hill , or a hilles side . fourthly , looke that your windowes be northward or eastward . lastly , whē your house is finished , you must prepare a garden replenished with sundry kindes of hearb●s & flowers , wherein you may recreate and solace your selfe at times conuenient . chap. 2. of water . what is water ? water is an element cold and moyst , and doth not nourish , but help digestion . how shall i know good water ? by the clearenesse of it . that water is best , which runneth from an higher to a lower ground , and that water , which runneth vpon clay , is better clarified then that , which goeth vpon the stone . when is water wholesomest ? in summer time it is most wholesome ; yet notwithstanding , seldome to be drunke . but if at any time you be compelled to drink it , see first that you seeth your water gently ; for by seething , the grosse substaunce of it is taken away . how shall i reuiue waters , that begin to putrifie ? this is performed by the addition of some small proportion of the ovle of sulphur , or else of aqua vitae well rectified , incorporating them both together . cap. 3. of fire . what is fire ? fire is an element hot and dry , which dissolueth the malicious vapours of the aire , stirreth vp naturall heat in mans body , and expelleth cold . what kinde of fire is best ? that fire is best , which is made of drie and sweet wood . for wet and greene wood is discommodious ; and so are coales , because they make the head heauie , & dry vp naturall moysture . are not sweatings and hot houses wholesome ? no , because they exhaust the good humours together with the bad . the second section , concerning foode . chap. 1. of bread and drink . vvhat is the vse of bread ? bread made of pure wheat floure , well boulted frō all bran , sufficiently leauened , and finely moulded & baked , comforteth and strengtheneth the hart , maketh a man fat , and preserueth health . it must not be aboue two or three dayes old , at most , for then it waxeth hard to be cōcocted . howbeit neuerthelesse , the pith of new hot bread infused into wine , and smelt vnto , doth much good to the spirits , and greatly exhilarateth the heart . what is the vse of beere ? beere which is made of good malt , well brewed , not too new , nor too stale , nourisheth the body , causeth a good colour , and quickly passeth out of the body . in summer it auayleth a man much , and is no lesse wholesome to our constitutions then wine . besides the nutritiue faculty , which it hath by the malt , it receiueth likewise a certaine propertie of medicine by the hop . what is the vse of ale ? ale made of barley malt and good water doth make a man strong : but now a daies few brewers do brew it as they ought , for they add slimie and heauie baggage vnto it , thinking thereby to please tossepots , & to encrease the vigour of it . how shall i discerne good ale from bad ? good ale ought to be fresh and cleere of colour . it must not be tilted , for then the best qualitie is spent : it must neyther looke muddie , nor yet carie a taile with it . which is the best drink ? the most pretious and wholesome ordinarie drink as well for them that be in health , as for sicke and impotent persons is made after this maner : take halfe a pound of barley , foure measures of water , halfe an ounce of licoras , and two drachmes of the seede of violets , two drachmes of parsley seed , three ounces of red roses , an ounce & a halfe of hysop & sage , three ounces of figges and raisins well pickt : seeth them all together in an earthen vessell , so long till they decrease two fingers breadth by seething : then put the pot in cold water , and straine the ingredients through a cloth . shew mee a speedie drink for trauellers , when they want beere or ale at their inne ? let them take a quart of fayre water , and put thereto fiue or sixe spoonefulles of good aqua composita , a small quantitie of sugar , and a branch of rosemarie : let them be brued well out of one pot into another , and then their drink is ready . what shall poore men drink , when malt is extreame deare ? they must gather the toppes of heath , whereof the vsuall brushes are made , and dry them , and keepe them from moulding . then they may at all times brue a cheap drink for themselues therewith . which kinde of drink is very wholesome as well for the liuer , as the spleene ; but much the more pleasaunt , if they put a little licoras vnto it . there is another sort of drink , of water and vineger proportionably mingled together , which in summer they may vse . how shall i help beere or ale , which beginne to be sowre or dead ? put a handfull or two of oatemeale , or else of ground malt , into the barrell of beere or ale , stirre the same well together , and so make it reuiue a-fresh . or else , if you please , bury your drink vnder ground , in the earth , for the space of foure and twentie houres . teach mee a way to make beere or ale to become stale , within two or three daies ? this is performed , if you burie your beere or ale being filled into pots , in a shadie place somewhat deepe in the ground . what is meath ? meath is made of honey and water boyled both together . this kinde of drink is good for them , which enioy their health ; but very hurtfull for them , who are afflicted with the strangurie or colick . braggot doth farre surpasse it in wholesomenesse . what is meatheglin ? meatheglin is made of honey , water , and hearbes . if it be stale , it is passing good . chap. 2. of wine . what is the propertie of wine ? wine moderatly drunk refresheth the heart and the spirits , tempereth the humours , ingendreth good bloud , breaketh fleagme , conserueth nature , and maketh it merie . what is the vse of white wine ? white wine , drunk in the morning fasting , cleanseth the lunges . being taken with red onions brused , it pearceth quickly into the blad der , and breaketh the stone . but if this kinde of wine be drunk with a ful stomack it doth more hurt then good , and causeth the meate to descend , before it be fully concocted . what is the vse of rhenish wine ? rhenish wine of all other is the most excellent , for it scoureth the reines of the back , clarifieth the spirits , prouoketh vrine , and driueth away the headache , specially if it doth proceede from the heate of the stomack . what is the vse of muscadell , malmesie , and browne bastard ? these kindes of wines are only for maried folkes , because they strengthen the back . what is the vse of sack ? sack doth make men fat and foggie , and therefore not to be taken of young men . being drunk before meales it prouoketh appetite , and comforteth the spirits maruellously . how shall i know whether hony or water be mingled with wine ? vintners , i confesse , in these dayes are wont to iuggle and sophistically to abuse wines , namely , alligant , muscadell , and browne bastard , but you shall perceiue theyr deceite by this meanes ; take a few drops of the wine , and powre them vpon a hot plate of yron , and the wine being resolued , the honey will remaine and thicken . if you suspect your wine to be mingled with water , you shall discerne the same by putting a peare into it : for if the peare swimme vpon the face of the wine , and sinke not to the bottome , then it is perfect and vnmingled , but if it sinke to the bottome , water without doubt is added vnto it . shew mee a way to keepe claret wine , or any other wine good , nine or ten yeeres . at euery vintage , draw almost the fourth part , out of the hogshead , and then rowle it vpon his lee , & after fill it vp with the best new wine of the same kinde , that you can get . your caske ought to be bound with yron hoopes , and kept alwaies full . how might i help wine , that reboyleth ? put a peece of cheese into the vessell , and presently a wonderfull effect will follow . chap. 3. of milke . what is the vse of milke ? milke purgeth superfluous humours in the belly , and nourisheth the body : but soure things must not in any case be presently taken after it . also , for feare it should cōgeale in the stomacke , put a litle sugar , salt , or honey into it , and so stirre them together . it agreeth well with cholericke persones , but not with the flegmatick . what is the discommoditie of milk . ? milk often vsed , of them that are not wont to laboure , causeth headach , and dimnesse of sight : it annoyeth the teeth . which discommodities may be corrected by adding rice & sugar vnto it . which kinde of milke is best ? womans milk is wholesomest and purest , because it is a restoratiue medicine for the braine and the consumption . next vnto it , goates milk is best . what is the vse of creame ? creame with strawberies and sugar taken of hot cholerick persons will not much hurt . what is the vse of sower whay ? sower whay is a temperate drink , which mundifieth the lunges , purgeth bloud , and alayeth the heat of the liuer . chap. 4. of flesh. what kinde of meate is best . that kinde of meat is best , which ingendreth good bloud , and is easie to be digested , as mutton , beefe , lambe , pigges , capons , chickens , partridges , woodcockes , young pigeons , thrushes , and such like . what meate is of an hard digestion ? venison , duckes , geese , together with the kidneyes , liuers , & entrailes of birdes do breed cruditie in the stomack , and fluxes . shew mee a way to preserue flesh and foule , sound and sweet , for one moneth , notwithstanding the contagiousnesse of the weather ? maister plat , whose authoritie not only in this , but in all other matters i greatly allow of , counselleth huswiues to make a strong brine , so as the water be ouerglutted with salt ; and being scalding hot , to perboyle their mutton , veale , venison , foule , or such like , and then to hang them vp in a conuenient place . with this vsage they wil last a sufficient space , without any bad or ouersaltish tast . some haue holpen tainted venison , by lapping the same in a course thin cloth , couering it first with salt , & then burying it a yard deepe in the ground , twelue or twentie houres space . others doe couer their foule in wheat . what is the vse of mutton ? young mutton boyled and eaten with opening and cordiall hearbs is the most nourishing meate of all , and hurteth none , but only flegmatick persons , and those which are troubled with the dropsie . what is the vse of beefe ? young beefe bredde vp in fruitfull pasture , & otherwhiles wrought at plow , being powdred with salt foure and twentie houres , and exquisitely sodden is naturall meat for men of strong constitutions ; it nourisheth exceedingly , and stoppeth the fluxe of yellow choler . howbeit martlemas beefe ( so commonly called ) is not laudable , for it ingendreth melancholike diseases , and the stone . what is the vse of veale ? veale young and tender sodden with young pullets , or capons , and smallage , is very nutritiue and wholesome for all seasons , ages , and constitutions . what is the vse of swines fiesh ? the leane of a young fat hogge , eaten moderately with spices and hot things , doth surpasse all manner of meate , except veale , for nourishment : it keepeth the paunch slipperie , and prouoketh vrine : but it hurteth them that bee subiect to the gout and sciatica , and annoyeth old men and idle persons . a young pig is restoratiue , if it be flayed and made in a ielly . to be short , bacon may be eaten with other flesh to prouoke appetite , and to breake flegme coagulated and thickned in the stomacke . what is the vse of kid ? the hinder part of a young kid roasted is a meate soone digested , and therefore very wholesome for sick and weake folkes . it is more fit for young and hot constitutions , thē for old men or flegmatick persons . what is the vse of venison ? young fallow deere , very well chafed , hangd vp vntill it be tender , and in rosting being throughly basted with oyle , or well larded , is very good for them , that be troubled with the rheume or palsie . yet notwithstanding it hurteth leane folkes and old men , it disposeth the body to agues , and causeth fearefull dreames . some say that venison being eaten in the morning prolongeth life ; but eaten at night it bringeth sodaine death . the hornes of deere being long and slender are remedies against poysoned potions : & so are the bones , that grow in their hearts . what think you of hare and conies flesh ? hare and conies flesh perboyled , and then rosted with sweet hearbes , cloues , and other spices , consumeth all corrupt humours and fleagme in the stomack , and maketh a man to looke amiably , according to the prouerb : he hath deuoured a hare . but it is vnwholesome for lazie and melancholick men . what is your opinion of capons , hennes , and chickens ? a fat capon is more nutritiue then any other kinde of foule . it increaseth venerie , and healpeth the weaknesse of the braine . but vnlesse a man after the eating of it , vse extraordinarie exercise , it will do him more hurt thē good . as for chickens they are fitter to be eaten of sick men , then of them that be in health . shew me a way to fallen capons in most short time ? you must follow maister plats aduise , namely , to take the blond of beastes , whereof the butchers make no great reconing , & boyle it , with some store of branne amongst it ( perhaps graines wil suffice , but branne is best ) vntill it come to the shape of a bloud pudding , and therewith feede your foule so fat as you please . you may feede turkies with brused acornes , and they will prosper exceedingly . what is the vse of pigeons ? pigeons plump and fat boyled in sweet flesh broth with coriander & vineger , or with sower cheries & plummes , do purge the reines , heale the palsey proceeding of a cold cause , and are very good in cold weather for old persons , & stomackes full of fleagme . what is the vse of goese ? a young fat goose farsed with sweet hearbs and spices doth competently nourish . notwithstanding , tēder folkes must not eate therof : for it filleth the body with superfluous humours , and causeth the feauer to follow . what is the vse of duckes ? young duckes stifled with borage smoke , & being eaten in cold weather , strengthen the voyce , and increase naturall seede . what is the vse of partridges ? young henne partridges eaten with vineger doe heale all manner of fluxes , and dry vp bad humours in the belly . what is the vse of quailes ? quailes eaten with coriander seede and vineger doe help melancholick men . vvhat is the vse of woodcockes and snites ? woodcockes and snites are somewhat lightly digested . yet hurtfull for cholerick and melancholick men . what is the vse of swannes , turkies , perockes , hernes , and cra●es ? these birdes if they be hanged by the neckes fiue daies with waightes at their feete , & afterwards eaten with good sauce , doe greatly nourish and profit them , which haue hot bellies . what think you of larkes and sparrowes ? larkes and sparrowes are maruellous good for them , that be diseased of the colick . what is the vse of egges ? new henne egges poched doe ingender good bloud , extend the winde pipes , and stoppe bloud spitting . if the white of them being rosted be strayned , there will proceede a kinde of oyle , which being applyed to the eyes will heale their griefes . chap. 5. of fish. what is the vse of carpe ? a fresh carpe salted for the space of sixe houres , and then fried in oyle and besprinkled with vineger in which spices haue boyled , in all mens censure is thought to be the wholesomest kinde of fish . it may not be kept long , except it bee wel couered with bay , mirtle , or cedar leaues . what are salmon and trouts ? salmon and trouts well sodden in water and vineger , and eaten with sowre sauce doe help hot liuers and burning agues . what is the vse of barbles ? barbles rosted vpon a gridiron or boyled in vineger are very wholesome . if any man drink the wine , wherein one of them hath beene strangled to death , hee shall euer after despise all manner of wines . which conclu sion were fit to bee put in tryall by some of our notorious swil-bowles . what is the vse of sturgeons ? riuer sturgeons sodden in water and vineger & eaten with fennell , do coole the bloud , and prouoke lecherie . what is the vse of cuttles ? cuttles seasoned with oyle and pepper doe prouoke appetite , and nourish much . what is the vse of lampreyes ? riuer lampreyes choked with nutmegs and cloues , and fryed with bread , oyle , and spices , is a princely dish and doth very , much good . what is the vse of tenches ? femall tenches baked with garlick , or boyled with onions , oyle , and raisins may be eaten of youth , and cholerick men . what is the vse of pikes ? pikes boyled with water , oyle , and sweet hearbes will firmely nourish . what is the vse of eeles ? eeles taken in spring time , and rosted in a leafe of paper with oyle , coriander seede , and parsley , doe breake fleagme in the stomack . what is the vse of perches ? riuer perches will prouoke appetite to them , that be sick of the hot ague . what is the vse of oisters ? oisters rosted on the imbers , and then taken with oyle , pepper , and the iuice of orenges , prouoke appetite and lecherie . they must not bee eaten in those monethes , which in pronouncing wante the letter r. what is the vse of cra-fishes ? cra-fish rosted in the imbers , and eaten with vineger and pepper purge the reines , and help them , that be sick of the consumption or ptisick . shew mee a way to keepe oisters , lobsters , and such like , sweet and good for some few dayes ? oisters , as maister plat sayeth , may be preserued good a long time , if they be barrelled vp , and some of the brackish water , where they are taken , powred amongst them . or else you may pile them vp in finall roundelets with the hollow partes of the shelles vpward , casting salt amongst them at euery lay which they make . you may keepe lobsters , shrimpes , and such like fish , if you wrappe them souerally in sweet and course ragges first moystened in strong brine , and then you must burie these clothes , and couer them in some coole and moyst place with sand . chap. 6. of sauce . what is the vse of our common salt ? salt consumeth all putrified humours , and causeth meate to keepe sweet and sound the longer . how many kindes of salts are there ? the number of saltes are infinit , as , niter is a salt , allome is a salt , suger is a salt , salicor is a salt , copperas is a salt , vitriol is a salt , tartar is a salt , and diuerse other , which to rehearse were bootlesse at this time . what is that salt hearb which killeth wormes in childrens bodies ? that salt hearb is named salic●re , whereof the fayrest glasses be made . if it be boyled , and with a little meale made into paste , and thē fryed in butter , it will ( being eaten ) expell out of the body all kinde of wormes . what is the vse of sugar ? sugar mitigareth and openeth obstructions . it purgeth fleagme , helpeth the reines , and comforteth the belly . what is the vse of vineger ? vineger made of the best wine , a yeere old , with roses steeped in it , represseth choler , and closeth weak gummes . what is the vse of mustard ? mustard is very good to purge the braine . it must be taken only in cold weather . what is the propertie of oyles ? all oyles , except the oyles of nuttes and oliues , doe loose the belly . what is the vse of oyle of oliues ? oyle oliue fatneth the liuer , and augmenteth the substaunce thereof . chap. 7. of graines , spices , and pulse . vvhat is the vse of rice ? rice sodden with milke and sugar qualifieth wonderfully the heate of the stomake , increaseth genitall seede , and stoppeth the fluxe of the belly . vvhat is the vse of pease ? pease being well dressed with butter and salt are very wholesome . for they prouoke appetite , they take away the cough , and mundifie the lunges . vvhat is the vse of beanes ? beanes well sodden , and eaten with annise seede or commine seede doe fatten the body , and cleanse the reines of the back . vvhat is the vse of cinnamon ? cinnamon corroborateth all the powers of the body , restoreth them that bee decayed , purgeth the head , and succoureth the cough . vvhat is the vse of cloues ? cloues taken moderatly , when the stomack aboundeth with fleagme in cold weather , and with moist meates , doe strengthen the body , stay vomits & fluxes , & correct a stinking breath . what is the vse of pepper ? pepper not full of wrinckles , vsed in cold weather and with moyst meates , breaketh winde , heateth the sinewes , and strengtheneth the stomack . what is the vse of ginger ? ginger sharpneth the sight , and prouoketh slothfull husbands . what is the vse of saffron ? new saffron well coloured vsed in cold seasons comforteth the heart , and driueth away drunkennesse . what is the vse of parsneeps , and carrets ? parsneeps and carrets , if they be spiced with annise seede , or cinnamon , and eaten with peniroyall , doe increase seede , and breake the stone in the reines . chap. 8. of herbes . what is the vse of tobacco ? cane tobacco well dryed , and taken in a siluer pipe , fasting in the morning , cureth the megrim , the tooth ache , obstructions proceeding of cold , and helpeth the fits of the mother . after meales it doth much hurt , for it infecteth the braine and the liuer . what is the vse of borage ? borage is a cordiall hearb . it purgeth bloud , maketh the hart merrie , and strengtheneth the bowelles . what is the vse of cabbages ? cabbages moderatly eaten do mollifie the belly , and are very nutritiue . some say that they haue a speciall vertue against drunkennesse . what is the vse of radish ? radish rootes doe cleere the voyce , prouoke , vrine , and comfort the liuer . what is the vse of cucumbers ? cucumbers are of a cold temperature , and fit to be eaten only of cholerick persons . vvhat is the vse of onions , leekes , and garlick ? they are only fit to be eaten of fleagmatick folkes . they clarifie the voyce , extend the winde pipes , & prouoke vrine and menstruall issue . shew mee the best sallet ? the best sallet is made of peniroyall , parsley , lettice , and endiue . for it openeth the obstruction of the liuer , and keepeth the head in good plight . cap. 9. of fruit. vvhat is the vse of figges ? white figges pared , and then eaten with oreges , pomegranats , or seasoned in vineger , in spring time doe nourish more then any fruite , breake the stone in the reines , and quench thirst . vvhat is the vse of raisins and curraines ? they are very nutritiue , yet notwithstanding they putrifie the reines and the bladder . vvhat is the vse of prunes ? sebastian prunes doe loose the belly , and quench choler . vvhat is the vse of straweberries ? red garden straweberries purified in wine , and then eaten with good store of sugar doe asswage choler , coole the liuer , and prouoke appetite . what is the vse of almonds and nuttes ? almonds and nuttes are very nutritiue , and do increase grossenesse ▪ they multiply sperme , and prouoke sleepe . but i would not wish any to eate them , that are short winded , or troubled with headaches . what is the vse of apples ? old and ripe apples roasted , baked , stewed , or powdered with sugar & annise seede , do recreate the heart , open the winde pipes , and appease the cough . what is the vse of peares ? ripe peares eaten after meate , and powdered with sugar , cause appetite and fatten the body . and if you drink a cup of old wine after them , they will doe you much good . vvhat is the vse of orenges ? weightie orenges are very good for them that bee melancholick , and keepe back the rheume . vvhat is the vse of plummes and damsons ? plummes and damsons doe qualifie bloud , and represse cholerick humours . the third section . of sleepe , early rising , mirth , and exercise . chap. 1. of sleepe , and early rising . what bee the commodities of sleepe ? moderate sleepe strengtheneth all the spirits , comforteth the body , quyeteth the humours and pulses , qualifieth the heat of the liuer , taketh away sorrow , and asswageth the furie of the minde . what be the discommodities of sleepe ? immoderate sleepe maketh the brame giddie , ingendreth rheume and impostumes , causeth the palsey , bringeth obliuion , and troubleth the spirits . how many houres may a man sleepe ? seauen houres sleepe is sufficient for sanguine & cholerick men ; and nine houres for fleagmaticke , and melancholick men . vpon which side must a man sleepe first ? vpon his right side , vntill the meate , which he hath eaten , be descended from the mouth of the stomack ( which is on the left side : ) thē let him sleepe vpon his left side , and vpon his belly , that the meat may be the more easily sodden and digested in a more hot and fleshy place . may a man conueniently ly vpright on his back ? no , for it heateth the reines , hurteth the braine and memorie , and oftentimes breedeth the disease , which is called the riding mare . shew me some remedies to procure sleep ? take a litle camphire , and mingle it with some womans milke , and anoyne your temples therwith , or else , take an ounce of oyle of roses , and three drachmes of vineger , stirre them both together , and vse them . vvhat think you of noone sleepe ? sleeping at noone is very daungerous . but if you iudge it good by reason of custome , thē do off your shooes , while you sleepe : for whē the body and the members be heauie with deepe sleepe , the thicknesse of the leather at the soles doth returne the hurtfull vapoures of the feet ( that else should vanish away ) into the head & eyes . also , you must ( if you can possibly ) sleepe in your chaire , and let your head bee meanely couered according to the time . for as too much cold , so too much heate doth astonish the minde and spirits . vvhat are the commodities of earely rising ? earely rising is healthfull for the bloud and humours of the body , and a thing good for them , that be studious of weightie affaires ; for the animall spirit is then more readie to conceiue . yet notwithstanding it is not amisse to consider , and serue the time and place : because if the aire be corrupt , as in plague time , or inclined to moistnesse , as in raynie and mistie wether , or thundring , it is better to abide eyther in bed with some light , or to sit in the chamber by some sweet fire . vvhat are dreames ? dreames are either tokens of things past , or significants of things to come . and surely if a mans minde be free from cares , and he dreame in the morning , there is no doubt , but affaires then dreamed of will truely come to passe . chap. 2. of mirth . vvhat is mirth ? mirth is a motion of the minde , whereby it taketh delight and stayeth it selfe in that good which is offred vnto it . vvhat are the effectes of mirth ? mirth enlargeth the heart , and disperseth much naturall heate with the bloud , of which it sendeth a good portion to the face ; especially , if the mirth be so great , that it stirreth a man to laughter mirth , i say , maketh the forehead smooth and cleare , causeth the eyes to glister , and the cheekes to become ruddie . wherefore did god giue affections vnto men ? god afforded mirth and such like vnto men , that thereby they might be induced to seeke after his diuine maiestie , in whome alone they should finde all mirth , and comfort . vvhat mirth do the common people loue best ? ignorant men doe delight in corporall and outward things , which moue their bodily senses . as in beholding of faire women , pleasaunt gardens , rich attires , or else in eating and drinking . what mirth doe wise men like ? wise men receiue pleasure by contemplation : which is proper to the minde and spirit . this aristotle approued , when as he placed the ende and soueraigne good in cōtemplation . shew mee a way to make the heart merrie ? you must vse to carrie about you a sweet pomander , & to haue alwayes in your chamber some good perfumes ; or you may wash your face and hande with sweet waters ; for nothing in the world can so exhilarate & purifie the spirits , as good odoures . chap. 3. of exercise . what be the commodities of exercise ? exercise is that , which maketh the body light , increaseth naturall heat , and consumeth superfluous humours , which otherwise would clotter and congeale within the body . for in euery concoction some excrements are ingendred , which being left alone may be the rootes of diuerse sicknesses . now the thicker sort of excrements are auoyded by sensible euacuations . but the thinner may be wasted and purged by exercise . at what time is it best to exercise ? it is best to exercise , when the body is fasting and emptie , least after meates by violent and vehement motions digestion be hindred , and putrefaction follow . in sommer , exercise is to be vsed an houre after sunne rising , for feare of a double heat . in spring and haruest time it is to be vsed about an houre and a halfe after sunne rising , that the morning cold may be auoyded . for as the heat at midday is hurtfull : so the morning cold , especially in autumne is to be eschewed . what kinde of exercise is good ? walking , if it be not too slow , is a commendable exercise , and may be vsed in hot monethes , specially of cholerick persons . to hang by the handes on any thing aboue your reach , so that your feet touch not the ground , is good . to climbe vp against a steepe hill , till you pant and fetch your breath often with great difficultie , is a fit exercise to be frequented in cold seasons . old men must content themselues with softer exercises , least that the small heat , which they haue , should be spent . they must onely euery morning haue theyr members gently rubd with a linnen cloth . to be briefe , they must be combd , and cherished vp with fine delights . vnto which cóplexiō doth exercise most appertaine ? vnto the flegmatick , rather thē the cholerick . what exercise should short winded men vse ? they must vse loude reading , and disputations , that thereby their winde pipes may bee extended , and theyr pores enlarged . the fourth section . of euacuations . chap. 1. of bathes . vvhat is the vse of bathes ? cold and naturall bathes are greatly expedient for men subiect to rheumes , dropsies , & goutes . neither can i easilie expresse in wordes , how much good cold bathes doe bring vnto them , that vse them . howbeit , with this caueat i commend baths , to wit , that no mā distēpered through venery , gluttonie , watching , fasting , or through violent exercise , presume to enter into them . is bathing of the head wholesome ? you shall finde it wonderfull expedient , if you bathe your head foure times in the yeere , and that with hot lie made of ashes . after which you must cause one presently to powre two or three gallons of cold fountaine water vpon your head . then let your head be dryed with cold towelles . which sodaine powring down of cold water , although it doth mightily terrifie you , yet neuertheles it is very good , for thereby the naturall heate is stirred within the bodie , baldnesse is kept back , and the memory is quickned . in like manner , washing of hands often doth much auayle the eyesight . how shall a man bathe himselfe in winter time , when waters be frozen ? in winter time this kinde of artificiall bathing is very expedient and wholesome : take two pound of turpentine , foure ounces of the iuyce of wormewood & wilde mallowcs , one ounce of fresh butter , one drachme of saffron : mingle them , and seeth them a pretie while , and beeing hot , wet foure linnen clothes in it , and therewith bathe your selfe . chap. 2. of bloud-letting . bloud is the very essence of life : which , diminished , the spirites must consequently be dissolued . in consideration whereof , i counsel them , that vse any moderat exercise , not in any case to be let bloud ; least that corrupt water succeede in the place of the pure bloud . but if they abound with bloud , or their bloud be putrified and burnt ( if other medicines auayle not ) this law of mine must needes be infringed . shew mee a way to discerne the effectes of bloud-letting ? if the bloud , which is let out , appeare red of colour , and white water flow with it , then the body is sound : if bubbling bloud issue , the stomack is diseased : if greene , the heart is grieued . chap. 3. what is the vse of purgations ? purgations , as sometime they be very necessarie , so often taking of them is most daungerous . hee that vseth exquisite purgations , and especially electuaries soluble , shall quickly waxe old and gray headed . all purgations ( a few simples only excepted ) haue poysoned effectes . besides , nature aboue measure is compelled by purgations , and the vitall powers are diminished . in respect of which reasons , let euery man take hee de of those butchering surgeons , and bloud-sucking empirickes , who roguing vp and downe countries , doe murther many innocents vnder pretext of physick . he that obserueth a good dyet , and moderatly exerciseth his body , needeth no phisick . moyst and delicate viandes eaten in the beginning of meales doe sufficiently loose the belly . sweet wines performe the very same . also the leaues of sene soddē in water with sebastian prunes will make the belly soluble . why then will men be so headie , as to take their owne destruction , seeing that they may liue in health without physick-help ? vvho are apt to take purgations , and who not ? they are apt to take purgations , who are strong of constitutions , and who are willing . and againe , they are vnapt for purgations , which are eyther too fat or too leane . likewise children , old persons , women with child , & healthful folkes are not to be purged . vvhat humoures are fittest to be purged ? those humours , which molest the body , and offend either in qualitie or quantitie . if choler happen to offend you , it is cōuenient that you purge the same : if fleagme trouble you , then by medicine it must be vndermined : if melancholie doth abound , it is expedient , that you fetch it out . what must i doe before purging ? before you purge , you must attenuate the slimie humours , open the pores , through which the purgation is caried , and extract the whayish humours by some milde sirupe . moreouer , you must diligently marke the place , where you are agrieued , namely , whether of the headache , or else sick in the stomack , liuer , kidneyes , or the belly : and then whether by reason of fleagme , choler , or melancholic . which being knowne ; according to the humour and place , you must mingle sirups fit for the part affected , with waters of the same nature , that the humour may be aforehād concocted ; but in such wise , that the measure of the water may double the measure of the sirupe , & that the measures of both exceede not foure ounces . how many things are to be considered in purgations ? eight things . first the qualitie of the purgation . secondly , the time of the yeere . thirdly , the climate of the countrey . fourthly , the age of the patient . fiftly , his custome . sixtly , the disease . seauenthly , the strength of the sick . eightly , the place of the moone . shew mee the best and safest purgation for sleagme ? take one drachme of turbith , foure drachmes of vineger and sugar ; make them into pouder , and vse it in the morning with hot water . but care not till three houres be expired . for choler ? take two drachmes of good rheubarbe beaten into pouder , and incorporate the same with fiue ounces of hot water , wherein damask prunes haue beene sodden ; and vse it hot in the morning . for melancholie ? take three drachmes of the leaues of sene , two drachmes of cinnamon and ginger , one drachme of sugar ; and seeth them in goates milke , womans milke , whay , or in some other like thing . shew me how i may mundifie bloud ? take two drachmes of tyme and sene , one drachme of myrobolane , one drachme of rheubarbe , white turbith , and ginger , two drachmes of sugar ; let them be done all into pouder , and giuen in water where in sennell or annise seede haue beene boyled . what shall i doe , if the purgation will not worke ? if after the taking of a purgation , the belly be not loosed , that incōuenience happeneth chiefely for these causes ; eyther through the nature of the sick , or for the slendernesse of the purgation , or because nature connerteth hir endeauour into vrine , or else by reason that the belly was before hand too hard boud , which by a glister might be holpen . when therefore the belly after the purgation is not soluble , it procureth grieuous maladies in the body . but if a man take a small quantitie of mastick lightly pounded and ministred in warme water , hee shall be cured of that infirmitie . likewise , it much auayleth presently to eate an apple . seeing that glisters be very commodious , shew me a way to make some ? take hony sodden till it be thick , and mingle the same with wheaten meale ; then adde a little fresh butter , and make your glister into a long forme . which done , dippe it in oyle , and vse it . or else take halfe an ounce of the rootes of succorie and licoras , two drachmes of endiue , one handfull of mallowes , one drachme of the seede of succory & fennell , two drachmes of fennigreeke , halfe a handfull of the flowers of cammomel ; seeth them , and then a most wholesome glister is made . what if the purgation doth euacuate too much ? you must infuse three drachmes of the pouder of mastick in the iuyce of quinces , and drink it : or else eate a quince alone . chap. 4. of vomits . vvhat is a vomite ? a vomite is the expulsion of bad humours ( contayned in the stomack ) vpwards . it is accounted the wholsommest kinde of physick : for that , which a purgation leaueth behinde it , a vomite doth roote out . which are the best vomites ? take of the seedes of dill , attriplex , and radish , three drachmes , of fountaine water one pound and a halfe ; seeth them all together , til there remaine one pound : then straine it , and vse it hot . or else make you a vomite after this manner : take three drachmes of the rinde of a walnut , slice them , and steepe them one whole night in a draught of white wine , and drink the wine in the morning a litle before dinner . what if the vomits worke not . if they worke not within an houre after you haue taken any of them , suppe a litle of the syrupe of oximell , & put your left middle finger in your mouth , and you shall be holpen . what shall i doe , if i vomite too much ? if you vomite too much , rubbe and wash your feete with hot and sweet water : and if it cease not for all this , apply a gourd to the mouth of the stomack . chap. 5. of vrines . what is vrine ? vrine is the clearer and lighter part of bloud proceeding from the reines ; which if a man forceth to suppresse , hee is in daunger of the cholick or stone . what colour of vrine is most commendable ? that vrine is most laudable , which is of colour somewhat red and yealow like gold , answering in proportion to the liquor , which you drink . teach mee to prognosticate by vrines ? white vrine signifieth rawnesse and indigestion in the stomack . red vrine betokeneth heat . thick vrine and like to puddle sheweth sicknesse , or excessiue labour . if white or red grauell appeare in the bottome of your vrinal , it threatneth the stone in the reines . in briefe , black or greene coloured vrine declareth death most commonly to ensue . chap. 6. of fasting . is moderate fasting good ? moderate fasting , as , to omit a dinner or a supper once a weeke , is wonderfull commodious for them , that are not cholerick or melancholick , but full of raw humours . this antonie the emperour knew very well , when he accustomed to drink naught saue one cup full of wine with a little pepper , after he had surfeted . of the commodities of fasting , i haue written more largely , in my second booke of the golden groue . shew mee a way to preserue my lyfe , if perhaps i be constrayned to straggle in deserts ? take licoras or tobacco now & then , chew it , & you shall satisfie both thirst and hunger . or else , mixe some suet with one pound of violets , and you shall preserue your life thereby , ten dayes . or to conclude , take a peece of allome , and rowle it in your mouth , when you waxe hungrie : by this meanes vou may liue ( as some write ) a whole fortnight without sustenaunce . chap. 7. of venerie . what is the vse of venerie ? moderate venerie is very expedient for preseruation of health . it openeth the pores , maketh the body light , exhilarateth the heart and wit , and mitigateth anger and fury . when is it best to vse carnall copulation ? it is best to vse carnall copulation in winter and in spring time , whē nature is desirous , and at night when the stomack is full , and the body somewhat warme , that sleepe immediatly after it may lenifie the lassitude caused through the action thereof . what be the incōueniences of immoder at venerie ? immoderat venerie weakneth strēgth , hurteth the braine , extinguisheth radicall moisture , & hasteneth on old age & death . sperme or seed of generation is the one y comforter of nature : which wilfully shed or lost , harmeth a man more , then if he should bleed fortie times so much . teach me , how wiuelesse batchelers and husbandlesse maidens should driue away their vncleane dre tming of venerie , at nights ? first , they must refraine from wine , and venereous imaginations , and not vse to lye in soft downe beddes . secondly , they must addict themselues to read the bible and morall philosophie . thirdly , they must exercise often their bodies . lastly , if none of these preuayle , let them vse the seede of agnus castus , in english park seede , and they shall feele a straunge effect to follow . the fift section . of infirmities and death . chap. 1. what be the causes of infirmities ? the causes of hot infirmities be sixe ; the first are the motions of the minde : as loue , anger , feare , and such like . the second , the motions of the body : as , immoderate carnall copulation , vehement labours , strayning , hard riding . the third , long standing , or sitting in the sunne , or by the fire . the fourth cause of infirmities is the vse of hot things , as , meates , drinks , and medicines vntimely vsed . the fift , closing or stopping of the pores : which hapneth by immoderat anoynting , bathing , or otherwise thickning the skinne ; so that the holes , whereby the sweat & fumes doe passe out , be stopped . the sixt , putrefaction of humoures by distemperature of meats , and long watchings . what be the causes of cold infirmities ? the causes of cold infirmities be eight . the first is the cold aire . the second is too much repletion . the third is want of good meate . the fourth is the vse of cold things . the fift is too much quietnesse . the sixt is opening of the pores . the seauenth is oppilation in the veines or arteries . the eight is vnseasonable exercise . what is the chiefest cause of death ? the chiefest and vnauoydable cause of our deathes is the contrarietie of the elements , where of our bodies be compounded . for the qualitie , which is predominant ouer the temperature ( or mediocritie ) beginneth to impugne and fight with his contrarie , which is more weake , vntill it see the vtter dissolution of the same . chap. 2. of the wicked motions of the minde . vvhat is loue ? loue is an affection , whereby the minde lusteth after that , which is either good indeed , or else that , which seemeth vnto it , to be so . what is the cause of loue ? the cause of loue among fooles is beautie ; but among good men the vertues of the minde are the principles of loue , for they are euerlasting ; and when all other things , as beautie and riches do decay , yet they become more fresh , more sweet , and inestimable then before . hence is it that wee are counselled to chuse wiues , not by our eies , but by our eares ; that is , not by prying into their fairenesse of bodies , but by inward contemplating of their honest deedes , and good huswiueries . ordinarilie the most beautifull and goodlie sort of men , and such as are decked with bodilie giftes , are most deformed and vicious in their soules . there is alwaies a great combat betwixt chastitie and beautie , so that wee seldome see faire women to be honest matrons : the reason is , because they preferre the phantasticall pleasures of their bodily senses before the true and right noble vertues of the minde . what is anger ? anger is a vehement affection , because it seeth things fall out contrarie and crosse-like to reason . why doe some looke red , when they be angrie ? some , when they are angry , become red , because their bloud ascendeth vp into the head : and these are not so much to be doubted . why doe some looke pale ? men waxe pale , when they are angrie , because the bloud is retired vnto the hart : wherby they become full of heart , and verie daungerous . what is sorrow ? sorrow is an affection of the minde , whereby it is oppressed with some present euill , and languisheth by little and little , except it finde some hope , or other , to remedie the griefe thereof . what is the effect of sorrow ? sorrow stifleth vp the purer faculties of the soule , causeth a man to fall into a consumption , and to be weary of the world , yea and of himselfe . what is feare ? feare is a griefe , which the minde coceiueth of some euill , that may chaunce vnto it . why doe fearefull men looke pale ? the reason , why fearefull men looke pale and wanne is , because nature draweth away that heate , which is in the face and outward partes , to relieue and comfort the hart , which is welnigh stifled and stopped vp . what is enuie ? enuie is a griefe arising of other mens felicitie . it maketh a mā to looke leane , swart , hollow eyed , and sicklie . doe these affections hurt the soule , as well as the bodie ? yea doubtlesse . for if the bodie be replenished with these diseases , the soule can not be whole , nor sound . and euen as vices cause disorders and diseases both in the bodie and soules so likewise they cause the one to destroy the other ; whereas there should bee an vnitie and harmonie not onely of the corporall qualities among themselues , and so of the spirituall among themselues , but also of their ioint qualities one with another , and no maruell ; seeing that god hath sowed and planted the seeds and sparkes of affections ( to moue vs ) not onelie into our soules , but also into our bodies . how doe the temperature of the bodilie affections , and the soules affections agree together ? there is great concord betwixt the bodies qualities , and the soules affections : insomuch that as our bodies are compacted of the elementall qualities , namelie , of moisture and drinesse , heate and cold : so among the soules affections some are moist , some drie , some hot and some are cold . this we might see by instance made . the affection of mirth is hot and moist , whereas sorrow is cold and drie . the one is proper to young men , and the other to old men , who are cold and drie . chap. 3. of the age of man. into how many ages is mans life diuided ? mans life by the computation of astrologers is dinided into seauen ages : ouer euerie one of which , one of the seuen planets is predominant . the first age is called infancie , which continueth the space of seauen yeares . and then the moone raigneth , as appeareth by the moist cōstitutiōs of children , agreeing well with the influence of that planet . the second age , named childhood , lasteth seauen yeares more , and endeth in the fourteenth of our life . ouer this age , mercurie ( which is the second sphere ) ruleth ; for then children are vnconstant , tractable , and soone inclined to learne . the third age endureth eight yeares , and is termed the strippling age : it beginneth at the fourteenth yeare , and continueth vntill the ende of the two and twentieth . during which time , gouerneth the planet venus : for then we are prone to prodigalitie , gluttonie , drunkennesse , lecherie , and sundrie kindes of vices . the fourth age containeth twelue yeeres , till a man be foure and thirtie , and then is hee named a young man. of this age , the sunne is chiefe lord. now a man is wittie , well adiused , magnanimous , and come to know himselfe . the fist age is called mans age ; and hath sixteene yeares for the continuance thereof subiect to mars ; for now a man is cholerick and couetous . the sixt age hath twelue yeares , that is , from fiftie till threescore and two . this age is termed ( although improperly ) old age of which iupiter is maister , a planet significant of equitie , temperance , and religion . the seauenth and last ( by order ) of these ages continueth full eighteene yeares , ending at fourescore : to which few attaine . this age , by the meanes of the planet saturne , which is melancholick & most slow of al other , causeth man to be drooping , decrepite , froward , cold , and melancholick . why did men liue longer before the stoud , then they doe now . the principall reason , why men in those dayes liued longer , then wee doe , is , because they had not then any of the causes , which ingēder in vs so many maladies , whēce consequently ensueth death . their liues were vpholden by the course of the heauens with the qualities of the planets andistarres , being at that time farre more glorious and gratious then now , there were not so many meteors , comets , and eclipses past , from whence now diuerse & innumerable circumuolutions proceede . wee must also vnderstand , that our first parents were created of god himselfe without any other instrumentall meanes . and againe the earth in those dayes was of greater efficacie to bring foorth necessaries for mans vse , then it is in this crooked and outworne age . the soile was then gay , trimme , and fresh : whereas now by reason of the inundation ( which tooke away the fatnesse thereof ) it is barren , saltish , and vnsauourie . to conclude , they knew the hidden vertues of hearbs and stones , vsing great continence in their dyets and behauiours . they were ignorant of our delicate inuentions and multiplied compounds . they knew not our damtie cates , our marchpanes , nor our superfluous slibber sauces . they were no quaffers , nor were they troubled with so many cares , and vaineglorious pompes . tell mee the certaine time , wherein man must of necessitie die ? to die once , is a common thing to all men . for that was ordained as a punishment of god for our foreparents , whē they transgressed his commaundement , touching the fruit in paradise : but to tel how , and at what time , that is a secrecie neuer disclosed to any creature . such as the mans life is , such is his death . a righteous man dieth righteouslie . but a wicked man hath a wicked ende . death is a suddeine & a sullen guest , neuer thought on , before he apprehendeth vs as his slaues . whē we think our selues safely mounted on the pinacle of worldly felicity , he vnawares ( hidden in the darkesome corners of our houses ) suppresseth vs rudely , and smiteth vs deadly . for which consideration , o mortall men , lead your liues vprightlie , hearken not vnto the counsells of the vngodly , nor like greedie cormoraunts snatch vp other mens tightes . rather know your selues : which done , be vigilant , well armed in christ iesus , and alvvaies meditating on your deathes . which bee the most daungerous yeeres in mans life ? the auncient sages by curious notes haue found out , that certaine yeeres in mans life he very perilous . these they name climactericall or stayrie yeares , for then they saw great alterations . now a climactericall yeare is euerie seauenth yeare . the reason is , because then the course of the planets returne to saturne , who most commonlie is cruel and noisome vnto vs. and euen as the moone , which is the next planet vnto vs , & swiftest of course , passeth almost euerie seauenth daie into the contrarie signe of the same qualitie , from whence she came forth , and therehence bringeth the criticall daies : so saturne , which is the planet furthest from vs and slowest of course ( for he resteth in one signe so manie yeares , as the moone doth daies ) bringeth these climactericall yeares , & causeth sundrie mutations to follow . hence is it , that in the seauenth yeere children doe cast and renew their teeth . in the fourteenth yeere proceedeth the strippling age . in the one and twentieth , youth . and when a man hath past seauen times seauen yeares , to weet , nine and fortie yeares , hee is a ripe and perfect man. also , when he attaineth to ten times seauen yeares , that is to the age of threescore and ten , his strength & chiefest vertue beginnes to fall away . and againe euery seauenth yeere was by gods owne institution pronounced hallowed . and in it the israelites were prohibited to manure their grounds , or to plant vineyardes . aulus gellius mentioneth , that the emperour octanian sent a letter vnto his stepsonne to this effect : reioyce with mee , my sonne , for i haue past ouer that deadly yeare , and enemie to old age , threescore & three . in which number the seauenthes and ninthes doe concurre . the sixe and fiftieth yeare is verie daungerous to men borne in the night season , by reason of the doubled coldnesse of saturne . and the threescore and third yeare is very perilous to them , that be borne in the day time , by reason of the drinesse of mercurie and venus . finally , whensoeuer any man entreth into these climactericall yeares ( if certaine tokens of imminent sicknesse doe appeare , as wearisomenesse of the members , griefe of the knees , dimnesse of sight , buzzing of the eares , loathsomnesse of meate , sweating in sleepe , yawning , or such like ) then let him incessantly pray , and beseeth god to protect and guide his heart ; let him be circumspect and curious to preserue his health , and lyfe , by art , nature , policie , and experiments . which be the criticall daies ? the criticall daies are the first and seauenth of ianuarie . the third and fourth of february . the first and fourth of march. the eighth and tenth of aprill . the third and seuenth of may. the tenth and fifteenth of iune . the tenth and thirteenth of iuly . the first and second of august . the third and tenth of september . the third and tenth of october . the third and fift of nouember . the seuenth and tenth of december . which humours are predominant in the night season , and which in the day time ? euery one humour reigneth sixe houres . bloud is predominant from nine a clock in the night , vntill three a clock in the morning . choler from three a clock in the morning , till nyne . melancholye ruleth from nine a clock in the morning , till three in the euening . lykewyse fleagme gouerneth , from three in the euening , vntill nine a clock at night . so that fleagme and melancholie doe raigne at night : and bloud and cholér in the daie time . also bloud hath his dominion in the spring time ; choler in the summer ; melancholy in autumne ; & fleagme in winter . for which respectes , i aduise you ( if perchaunce you fall into a disease ) to mark well , in the beginning of your sicknesse , the houre and humour then raigning that thereby you may the sooner finde out remedie . in conclusion , you must consider of the criticall daies : in which , great alteratiōs either towards your recouerie , or towards your further sicknesse , will ensue . most commonly the criticall daie happneth the seauenth the fourteenth , the one and twentieth , or the eight and twentieth daie frō the beginnnig of your sicknesse . notwithstanding according to the course of the moone , the fourth daie , the eleauenth , the seauenteenth , and the foure and twentieth daie from the beginning of your sicknesse will foretell you , whether you shall amende or waxe worse . the sixt section . of the restauration of health . chap. 1. of the foure partes of the yeare . what is the nature of the spring time ? the spring time beginneth , when the sunne entreth into the signe of aries , which is the tenth daie of march. at this time the daies and nights are of equall length , the cold weather is diminished , the pores of the earth ( being closed and congealed with cold ) are opened , the fields waxe greene , hearbes and flowers doe bud , beastes rut , the birds chirp , and to be briefe , all liuing creatures doe recouer their former vigour in the beginning of the spring . now a man must eate lesse , and drink somewhat the more . the best meats to be eatē are veale , kid , yong mutton , chickens , drie fowle , potched egges , figges , raisins , and other sweet meates : and because the spring is a temperate season , it requires temperature in all things . vse competent phlebotomie , purgation , or such like . venerie will doe no great harme . what is the nature of summer ? summer begins , when the sun entreth the signe of cancer , which is the twelfth daie of iune . in this time choler is predommant , heat increaseth , the winds are silent , the sea calme , fruites doe ripen , and bees doe make honey . now a man must drink largely , eate litle ; and that sodden : for rost meat is drie . it is daungerous taking of physick , and speciallie in the dog dayes . to heale wounds is verie difficult and perilous . what is the nature of autumne ? autumne beginneth , when the sunne entreth the first degree of libra , which is the thirteenth day of september . then it is aequinoctiall , meteors are seene , the times do alter , the aire waxeth cold , the leaues do fall , come is reaped , the earth loseth hir beautie , and melancholy is ingendred . for which cause , such things as breede melancholy are to bee auoyded , as feare , care , beanes , old cheese , salt beefe , broath of colewoorts , & such like . you may safely eate mutton , lambe , pigges , and young pullets . take heede of the morning & euening cold . what is the nature of winter ? winter beginneth when the funne entreth the signe of capricorne : which is commonlie the twelfth day of december . now the daies are shortened , & the nights prolonged , winds are sharp , snow and suddaine inundations of waters arise , the earth is congealed with frost and ice , & all liuing creatures do quiuer with cold . therefore a man must vse warme and drie meates : for the cheerefull vertues of the bodie are now weakened by the cold aire , and the naturall heate is driuen into the inward partes of the bodie , to comfort and maintaine the vitall spirites . all rost , baked , or fryed meates be good ; and so are boyled beefe and porke . veale agreeth not , except it be well rosted . also wardens , apples , and peares may be vsed with wine or with salt for swelling , or with comfits for windinesse . beware least the cold annoy your bodie . and aboue all things haue a regard to keepe your head , neck , and feete warme . to vse carnall copulation is expedient . chap. 2. of the foure humours . what is an humour ? an humour is a moist and running bodie , into which the meate in the liuer is conuerted ; to the end , that our bodies might be nourished by them . what is the nature of the sanguine humour ? the sanguine humour is hot , moist , fattie , sweet , and seated in the liuer , because it watereth all the bodie , and giueth nourishment vnto it : out of which likewise issue the vitall spirites , like vnto smal and gentle windes , that arise out of riuers and welles . what is the sleagmatick humour ? the fleagmatick humour is of colour white , brackish like vnto sweat , and properlie placed in the kidneyes , which draw to themselues the water from the bloud , thereby filling the veines in stead of good and pure bloud . what is the cholerick ? the cholerick humour is hot and fierie , bitter , and like vnto the flowre of wine . it serueth not onely to cleanse the guttes of filth , but also to make the liuer hot , and to hinder the bloud from putrefaction . vvhat is the melancholicke humour . the melancholicke humor is black , earthly , resembling the lees of bloud , and hath the spleene for a seat assigned vnto it . howbeit physitions say , that there be three kindes of melancholy . the first proceedeth from the annoyed braine : the second commeth , when as the whole constitution of the body is melancholicke . the third springeth from the bowelles , but chiefly from the spleene and liuer . shew me a diet , for melancholike men ? first , they must haue lightsome chambers , and them often perfumed . secondly , they must eate young and good meat , and beware of beefe , porke , hare , & wilde beastes . thirdly , let them vse borage , and buglosse in their drink . fourthly , musick is meete for thē . fiftly , they must alwayes keepe their bellies loose & soluble . chap. 3. of medicines , to-prolong life . shew me certaine remedies to preserue health , and to prolong life . to liue for euer , and to become immortall here in earth , is a thing impossible : but to prolong a mans life voyde and free from all sicknesse , to cause the humours in the bodie by no meanes to predominate one ouer an other , & to preserue a man in a temperate state , i verely beleeue it may be done ; first by gods permission , and then by vsing weekely either the weight of one scruple of the spirite of the herbe called rosa solis , or the essence of celandine , or the quintessence of potable gold , wherein pearles are dissolued . also , who someuer hath any of these well prepared may helpe all the diseases of mans body , whether they be curable or vncurable . reasons i neede not alledge , for that which is openly seene with eyes , need no proofes . it is an absurd thing , to be ignorant in that which euerie man knoweth . is not the falling sicknesse onely cured by the spirit of vitrioll ? doth not mercurie heale the french poxe and the filthie scabbe ? doeth not oile of antimonie plucke vp at once the impurities of the feuer ? they doe , none can denie the same . mineralls are of most efficacie , if they be rightly prepared and purged from their poyson and superfluities . truely , it is a wonderful thing in this life , that mans vnderstāding can bring these inferiour works to so great perfectiō : without doubt it is the prouidēce of god , that learning in this latter & rotten age should wax lightsom : therby to defēd life ( which otherwise through the cōtagion of the world would soone decay ) frō these new & strange maladies , which are in all places very rife & cōmon : so that the saying of that great prophet is now verified & come to passe ; my age shal renew it selfe like an eagle . o rare gift of the mighty god! who made moses liue 120. years without dimnesse of sight , without griefs & not loosing any of his teeth , who prolonged hezechias life by 15. yeares , & hath inspired into mens hearts such excellent knowledge . these quintessences which you speake of , may not be gotten without great difficultie : wherefore reueale those preseruatiues , which i may easily get . doctor steuens water is an excellēt preseruatiue to prolong life , & is made after this māner : take a gallō of gascoigne wine : thē take gin ger , gallingal , cāmomill , cinnamon , nutmegs , grains , cloues , mace , aniseed , carrawayseed , of each of thē a drachme ; thē take sage , mints , red roses , time , pellitorie of the wal , wild mariorā , pennymountayne , otherwise wilde time , cammomille , lauender , of euerie of them one handfull , then bruse the spices small , bruse the herbes , & put all into the wine , and let it stand twelue houres , stirring it diuers times , then distill it in a limbeck , and keepe the first pinte of the water , for that is the best : and then will come a second water , which is not so good as the first . the vertues of this water are these ; it comforteth the spirites , it preserueth the youth of man , it helpeth old goutes , the tooth-ache , the palfie , and all diseases proceeding of cold : it causeth barren women to cōceiue , it cureth the cold dropsie , the stone in the bladder & in the reines of the backe , it healeth the canker , comforteth the stomacke , & prolongeth a mans life . take but a spoonefull of it once in seauen dayes ; for it is very hot in operatiō . doctor steuens , that vsed this water , liued one hundred yeares wanting two . the sublimated wine of m. gallus physition to the emperour charles the fift of that name , is most admirable . for the vse thereof caused him to liue sixescore and nine yeares without any disease : which i thinke to be better then doctor steuens water : it is made in this sort : take of cubebs , cinnamon , cloues , mace , ginger , nutmegges , and galingall three ounces , of rheubarbe , halfe anounce , of angelica two drachmes , of masticke foure drachmes , and of sage one pound and two ounces : steepe these in two poundes and sixe ounces of aqua vitae , which was sixe times distilled : then distill them altogither . this wine comforteth the braine and memorie , expelleth melancholy , breaketh the stone , prouoketh appetite , reuiueth weake spirites ; and causeth a man to wax younge and lustie . it may be taken twise euery weeke , and not aboue one spoonefull at each time . to conclude , there is a iuleppe made only of white wine and sugar , which comforteth and refresheth the body much , causing the spirites to waxe liuely : it is made thus ; put two pound of sugar in three pound of wine , and one pound of rosewater ; seeth it till it come almost to a syrupe . this iuleppe is so acceptable to nature that it supplies the vse of meat and drinke . declare vnto me a dayly dyet , whereby i may liue in health & not trouble my selfe in physicke . i will : first of all in the morning when you are about to rise vp , stretch your self strongly : for thereby the animall heate is somewhat forced into the outward partes , the memorie is quickned , and the bodie strengthned . 2. secondarily , rub and chafe your body with the palmes of your handes , or with a course linnen clothe : the breast , backe , and bellie , gently : but the armes , thighes , and legges roughly , till they seeme ruddy and warme . 3. euacuate your selfe . 4. put on your apparel , which in the summer time must be for the most part silke , or buffe , made of buckes skinne , for it resisteth venime and contagions ayres : in winter your vpper garment must be of cottō or friezeadow . 5. whē you haue apparelled your selfe handsomely , combe your head softly and easilie with an iuorie combe : for nothing recreateth the memorie more . 6. picke and rub your teeth ; and because i would not haue you to bestow much cost in making dentifrices for thē : i will aduertise you by foure rules of importāce how to keep your teeth white and vncorrupt , and also to haue a sweete breath . first wash well your mouth when you haue eaten your meate : secondly , sleepe with your mouth somewhat open . thirdlie , spit out in the morning tha● which is gathered together that night in the throate : then take a linnen cloth and rub your teeth well within & without , to take away the fumositie of the meat and the yellownesse of the teeth . for it is that which putrifieth them and infecteth the breath . but least peraduenture your teeth become loose & filthy , i will shew you a water farre better then pouders , which shall fasten them , scoure the mouth , make sound the gums , and cause the flesh to growe againe , if it were fallen away . take halfe a glassefull of vineger , & as much of the water of the masticke tree ( if it may easilie be gotten ) of rosemarie , mirrhe , masticke , bole armoniake , dragons herbe , roche allome , of each of them an ounce : of fine cinnamon halfe an ounce , and of fountaine water three glassefulles ; mingle all well together , and let it boile with a smal fire , adding to it halfe a pound of honie , and taking away the scum of it , then put in a little bengwine , and when it it hath sodden a quarter of an houre , take it frō the fire , and keepe it in a cleane bottle & wash your teeth therewithall as well before meate as after ; if you hould some of it in your mouth a little while , it doth much good to the head , and sweeteneth the breath . i take this water to be better worth then a thousand of their dentifrices . 7. wash your face , eyes , eares & handes , with fountaine water . i haue knowne diuers students which vsed to bathe their eyes only in well water twise a day , whereby they preserued their eyesight free from al passions and bloudsheds , and sharpened their memories maruaylously . you may sometimes bathe your eyes in rosewater , fennell water or eyebright water , if you please : but i know for certaintie , that you need them not as long as you vse good fountaine water . moreouer , least you by old age or some other meanes doe waxe dimme of sight , i will declare vnto you , the best and safest remedie which i knowe , and this it is : take of the distilled waters of verueine , bettonie , and fennell one ounce and a halfe , then take one ounce of white wine , one drachme of tutia ( if you may easily come by it ) two drachmes of sugarcandy , one drachme of aloes epatick , two drachmes of womans milke , and one scruple of camphire ; beat those into pouder , which are to be beaten , and infuse them together for foure & twēty houres space , & thē straine them , and so vse it when you list . 8 when you haue finished these , say your morning prayers , and desire god to blesse you , to preserue you from all daungers , and to direct you in all your actions . for the feare of god ( as it is written ) is the beginning of wisedome : and without his protection whatsoeuer you take in hand , shall fall to ruine . therefore see , that you be mindfull of him , and remember that to that intent you were borne , to weet , to set forth his glorie and most holy name . 9 goe about your businesse circumspectly , and endeauour to bannish all cares and cogitations , which are the only baites of wickednesse . defraud no man of his right : for what measure you giue vnto your neighbour , that measure shall you receiue . and finally , imprint this saying deepely in your mind : a man is but a steward of his owne goodes ; whereof god one day will demaund an account . 10 eate three meales a day vntill you come to the age of fourtie yeares : as , your breakefast , dinner , and supper ; yet , that betweene breakefast and dinner there be the space of foure houres , and betwixt dinner and supper seauē hours : the breakfast must be lesse thē the dinner , & the dinner somwhatlesse thē supper . in the beginning of meales , eat such meats as will make the belly soluble , & let grosse meats be the last . content your selfe with one kinde of meate , for diuersities hurt the body , by reason that meates are not al of one qualitie : some are easily digested , others againe are heauie , & wil lie a long time vpō the stomack : also , the eating of sundrie sorts of meate require oftē pottes of drinke , which hinder concoction ; like as we see often putting of water into the meat-potte to hinder it frō seething . our stomack is our bodies kitchin , which being distepered , how cā we liue in tēperat order ? drink not aboue foure times , & that moderatly , at each meal : least the belly-god hale you at length captiue into his prison house of gurmādise , where you shal be afflicted with as many diseases as you haue deuoured dishes of sundrie sorts . the cups , whereof you drinke , should be of siluer , or siluer and gilt . 11. labour not either your mind or body presently after meales : rather sit a while & discourse of some pleasant matters : when you haue ended your cōfabulations , wash your face & mouth with cold waters , then go to your chāber , and make cleāe your teeth with your toothpicker , which shuld be either of iuorie , siluer , or gold . watch not too long after supper , but depart within two hours to bed . but if necessitie cōpell you to watch longer thē ordinarie , thē be sure to augmēt your sleepe the next morning ; that you may recōpēce nature , which otherwise through your watching would not a litle be empaired . 12. put of your clothes in winter by the fire side : & cause your bed to be heated with a warming pan : vnlesse your pretēce be to hardē your mēbers , & to apply your self vnto militarie discipline . this outward heating doth wōderfully cōfort the inward heat , it helpeth cōcoctiō , & cōsumeth moisture . 13. remēber before you rest , to chew downe two or three drachmes of mastick , for it will preserue your body from bad humours . 14. pray feruently to god , before you sleep , to inspire you with his grace , to defend you from al perilles & subtelties of wicked fiends , & to prosper you in all your affaires : & then lay aside your cares & busines as wel publicke as priuate , for that nightin so doing you shal sleep more quietly . make water at least once , and cast it , out : but in the morning , make water in an vrinall , that by looking on it , you may gesse somewhat of the state of your body ; sleep first on your right side with your mouth open , and let your nightcappe haue a hole in the toppe , through which the vapour may goe out . 15 in the morning remember your affayres ; and if you be troubled with rheumes as soone as you haue risen , vse diatriō piperion , or eate white pepper now and then , and you shall be holpen . finis . the contentes of the sections , and chapters of this booke . the first section , of the causes of the preseruation of health . of aire . chap. 1. of water . chap. 2. of fire . chap. 3. the second section , of food . of bread and drinke . chap. 1. of wine . chap. 2. of milke . chap. 3. of flesh . chap. 4. of fish . chap. 5. of sauce . chap. 6. of graines , spices , and pulse . chap. 7. of herbes . chap. 8. of fruite . chap. 9. the third section , of sleepe , early rising , mirth , and exercise . of sleepe and early rising . chap. 1. of mirth . chap. 2. of exercise . chap. 3. the fourth section , of euacuations : of bathes . chap. 1. of bloud-letting . chap. 2. of purgations . chap. 3. of vomites . chap. 4. of vrines . chap. 5. of fasting . chap. 6. of venerie . chap. 7. of the causes of infirmities . chap. 1. of the wicked motions of the mind . chap. 2. of the age of man. chap. 3. the fift section , of infirmities and death . the sixt section , of the restauration of health . of the foure parts of the yeare . chap. 1. of the foure humours . chap. 2. of medicines to prolong life . chap. 3. of a generall diet . chap. 4. finis . the art of preserving and restoring health explaining the nature and causes of the distempers that afflict mankind : also shewing that every man is, or may be his own best physician : to which is added a treatise of the most simple and effectual remedies for the diseases of men and women / written in french by m. flamand ; and faithfully translated into english. flamant, m., fl. 1692-1699. 1697 approx. 158 kb of xml-encoded text transcribed from 70 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a39637 wing f1129 estc r24327 08121975 ocm 08121975 40916 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, 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(eebo-tcp ; phase 1, no. a39637) transcribed from: (early english books online ; image set 40916) images scanned from microfilm: (early english books, 1641-1700 ; 1229:13) the art of preserving and restoring health explaining the nature and causes of the distempers that afflict mankind : also shewing that every man is, or may be his own best physician : to which is added a treatise of the most simple and effectual remedies for the diseases of men and women / written in french by m. flamand ; and faithfully translated into english. flamant, m., fl. 1692-1699. [18], 110, [7] p. printed by r. bently, h. bonwick, and s. manship, london : 1697. includes index. reproduction of original in the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng medicine -early works to 1800. health. 2006-12 tcp assigned for keying and markup 2006-12 aptara keyed and coded from proquest page images 2007-02 celeste ng sampled and proofread 2007-02 celeste ng text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the art of preserving and restoring health . explaining the nature and causes of the distempers that afflict mankind . also shewing that every man is , or may be , his own best physician . to which is added a treatise of the most simple and effectual remedies for the diseases of men and women . written in french by m. flamand , m. d. and faithfully translated into english . london , printed for r. bently , in covent-garden ; h. bonwick , in st. paul's church-yard ; and s. manship , at the ship in cornhill . 1697. the french author's preface . i shall have all the reason in the world to complain of the injustice of the public , if my charitable design in publishing this little treatise be look'd upon as an effect of my vanity , or an arrogant undertaking to prescribe rules to physicians . i am sensible of the vast acknowledgments we owe for the daily and important discoveries they make in that useful art ; and that they do not stand in need of any light to direct 'em , but what they acquire by their own experience and studies . i never entertain'd a thought of controverting the just right they are possess'd of , to give laws to the rest of mankind ; nor was ever guilty of the least intention to disswade my readers from following the instructions of their lawful guides : my only design was to serve the necessities of those , who , tho' they are not profess'd physicians , are nevertheless masters of a sufficient stock of sense and judgment , and are neither too scrupulously fond , nor unreasonably negligent of their health ; for 't is eertain that the two opposite extremities are equally to be avoided upon all occasions . i hope i shall easily obtain pardon for retaining some terms of art , when the subject cou'd not be distinctly handl'd without 'em , especially since i have always taken care to explain ' em . i never intended to court any approbation but that of the candid reader ; and i shall think my self abundantly recompens'd for all my labour , if there be any thing found in my book that may deserve it . a table of the principal matters contain'd in the following treatise . the art of preserving health , and preventing diseases by instinct , assisted by the light of reason , page 1 observation i. that man is endu'd with instinct . ib. the definition of instinct , according to the ancient philosophers , ibid. of the nature of instinct , according to des cartes , and other modern philosophers , 2 the doctrine of instinct confirm'd by reason and experience , ibid. cato the censor was physician to himself and to his whole family , 3 montaigne relates the same of his ancestors , tho' he was a profest admirer of medicine , 4 that man may be assisted by reason in the choice of proper remedies , 5 that a man cannot make use of a better physician than himself , ibid. observation ii. of the temperaments or constitutions of bodies , and of the causes of diseases in general , 6 of the nine sorts of temperaments , according to the doctrine and definitions of the schools , ibid. that the knowledge of the temperaments serves to discover the inclinations of men , and the distempers to which they are subject , 7 that there are two sorts of persons ; the one strong and healthy , the other feeble and tender , 8 chap i. of the principal causes of diseases in the general . ibid. that there are four causes of diseases , two remote , and two more immediate , ibid. of melancholy , the first remote cause of diseases : of the bad effects it produces both in the body and mind ; and of the remedies that may be us'd against it , 9 what ought to be done in order to prevent the effects of vexation and melancholy , 12 that there are two sorts of cures , the one perfect or eradicative , and the other imperfect or palliative , ibid. that melancholy is a distemper both of the mind and of the body , ibid. the cure of melancholy or vexation , 14 of debauchery or intemperance , the second remote cause of diseases , 15 chap. ii. of excess in eating and drinking , ibid. how distempers are occasion'd by excess in eating and drinking , ibid. rules to be observ'd with respect to eating and drinking , by those that are in health , 17 the signs of good and wholsome food or nourishment , ibid. chap. iii. of the immoderate vse of the pleasures of love , 18 that the immoderate use of amorous enjoyments is prejudicial to health , and for what reason , ibid. what ought to be done by such as live single , in order to subdue their lustful inclinations , 19 , 20 of the diseases that may be occasion'd by a rigorous abstinence from the pleasures of love , when care is not taken to prevent 'em by the use of cooling and opening medicines , ibid. that the excessive use of those pleasures is more dangerous than an entire abstinence from 'em , and for what reason , 20 chap. iv. of the quantity or abundance of the blood , the first immediate cause of diseases , 21 how diseases may be occasion'd meerly by the quantity or abundance of the blood , 22 an account of the distempers that proceed from the redundancy of the blood , 23 chap. v of the depravation of the blood , consider'd as an immediate cause of diseases , occasion'd by the retaining of the excrements in the body ▪ 24 how the digestion of the aliments is perform'd by the stomach , ibid. how a cacochymy or ill dispositition of the blood is produc'd , 26 two objections answer'd , 27 , 28 the excrements compar'd to a heap of dung , 28 that the liver alone is not able to free the blood from all its impurities , and for what reason , 29 how that little quantity of blood that passes thro' the small vessels of the gut colon , may infect the whole mass of the blood , ibid. chap. vi. of the cure or removal of the first immediate cause of diseases , by lessening the quantity of the blood. 30 two ways to lessen the quantity of the blood ; abstinence or a spare diet , and bleeding , ibid. how the quantity of the blood is lessen'd by abstinence , and in what cases this method is most proper , 31 of bleeding , and when we shou'd have recourse to it , ibid. chap. vii . of the ways to remove the second immediate cause of diseases occasion'd by the too long continuance of the excrements in the cavities of the great guts , 32 four ways with which animals are inspir'd by instinct , to hasten the expulsion of the excrements , 32 , &c. diet is the first expedient that contributes to the evacuation of the excrements , 33 the ill consequences of an irregular diet , ibid. what use ought to be made of this expedient , in order to prevent distempers , 34 bleeding is the second way to facilitate the voiding of excrements that are too long retain'd , ibid. the vsefulness of bleeding in defluxions , wounds , child-birth , &c. ibid. how bleeding promotes the expulsion of the excrements , 35 that bleeding ought to precede the use of purging medicines , and for what reason , ibid. of the most proper times for bleeding , 36 of the rules that are to be observed in order to make a right use of bleeding , 37 , 38. the ill consequences of bleeding without necessity , 38 chap. viii . the signs by which every man is forewarn'd by his own instinct , of an approaching distemper , 39 the bad effects of purging without necessity , 42 when a man is threaten'd with sickness by many and pressing signs , he ought to prevent the danger by a speedy use of proper remedies : but if the signs be few and inconsiderable , he may defer the use of remedies , and for what reason , 43 tho' 't is dangerous to use medicines too much or too often , yet the strongest and most healthy persons may sometimes stand in need of remedies , and why , 44 chap. ix . of clysters and other medicines ; the third expedient which instinct has taught animals to forward the expulsion of their excrements , 45 that we ought not to make a custom of taking clysters , and why , 46 how to know when we ought , or ought not to use bleeding by way of prevention , ibid. chap. x. of the way of using remedies for the preservation of health , 47 that clysters ought to precede the use of medicines , and why , 48 that the effect of clysters is very irregular , and what must be observ'd on such occasions , 49 that a purging medicine shou'd rather be taken by way of infusion than in substance , and why , 49 four observations concerning the right use of purgatives , 50 chap. xi . of purgatives , and how they operate : of the time and manner of using them . 53 of a common property of all evacuating medicines , 54 chap. xii . of the purgatives that ought to be used for the preventing of diseases , 56 medicines that purge by stool ought to be preferr'd before all other evacuating medicines , and why , ibid. what manner of persons those are who may expect benefit by the use of vomits , ibid. who may use sudorifics , ibid. who may have recourse to diuretics ; and so of the rest , ibid. a rule of great importance to be observ'd in the use of all remedies whatsoever , 58 that nothing can be more uncertain than the effect of purgatives , ibid. that the most gentle purgatives , and such as are most agreeable to our constitution , are of two sorts , 59 what our opinion is concerning the effect of remedies , ibid. chap. xiii . the solution of certain difficulties that deter most persons from making use of purging remedies for the preventing of distempers , 61 the first objection , against clysters and purgatives answer'd , 61 the second objection answer'd , 64 the third objection answer'd , 65 the fourth objection against bleeding answer'd , 66 the end of the table . books lately printed . the present state of persia : with a faithful account of the manners , religion and government of that people . by monsieur sanson , missionary from the french king. adorn'd with ●igures . done into english . the present state of the empire of morocco : with a faithful account of the manners , religion , and ●overnment of that people . by monsieur de s. olon , ●mbassador there in the year 1693. adorn'd with ●igures . the life of the famous cardinal-duke of riche●●eu , principal minister of state to lewis xiii . king 〈◊〉 france and navarre . in two volumes . 8vo . letters , written by a french gentleman ; giving a ●●ithful and particular account of the transactions 〈◊〉 the court of france , relating to the publick inte●●st of europe . with historical and political re●ctions on the ancient and present state of that ●ingdom . by the famous monsieur vassor . the roman history , from the building of the ●ity to the perfect settlement of the empire by ●ugustus caesar : containing the space of 727 years . ●esign'd as well for the understanding of the ro●an authors , as the roman affairs . by laurence ●chard , a. m. of christ-college in cambridge . a new voyage to italy : with a description of the ●hief towns , churches , tombs , libraries , palaces , ●●atues , and antiquities of that country . toge●●er with useful instructions for those who shall travel thither . by maximilian misson , gent. do●● into english , and adorn'd with figures . in tw● volumes . 8vo . the life of the famous john baptist colbe● late minister and secretary of state to lewis xi● the present french king. done into english from french copy , printed at cologn this present year 169● a new voyage to the levant : containing 〈◊〉 account of the most remarkable curiosities 〈◊〉 germany , france , italy , malta , and turkey ; w●●● historical observations relating to the present 〈◊〉 ancient state of those countries . by the si● du mont. done into english , and adorn'd with ●●●gures . the compleat horseman : discovering the su●● marks of the beauty , goodness , and vices of h●●ses , and describing the signs and causes of their ●●●eases ; and the true method both of their pre●●●vation and cure. with reflections on the reg●● and preposterous use of bleeding and purging . t●gether with the art of shooing , and a descrip●●●● of several kinds of shooes , adapted to the var●●● defects of bad feet , and for the preservation 〈◊〉 those that are good ; and the best method of br●●●ing colts ; with directions to be observ'd in bac● 'em , and making their mouths , &c. by the ●●● de solleysell , one of the heads of the royal acad●●● at paris . the eighth edition , review'd and ●●thodically augmented ; done into english , 〈◊〉 adorn'd with figures . folio . the art of preserving health . observation i. that man is endu'd with instinct . the word instinct may be consider'd , either according to its signification or etymology . instinct , according to the etymology , comes from the latin word instigo ; which in english signifies to incite , stir up , &c. according to the signification , instinct in beasts is an impulse , which moves them towards those things that are useful , and makes them shun those things that are hurtful . this is the opinion of plato , socrates , aristotle , and , in a word , of all the ancient philosophers : but , according to des cartes , and other modern writers , the instinct of beasts is a certain principle , which is the cause of all their actions , just as the wheels of a watch make it point out and strike the hours ; for , according to the moderns , beasts are nothing but a sort of clock-work , or meer machines : but this opinion begins to lose ground , as well as others . this being premis'd , we may define the instinct of animals to be a power of acting ; which is , as it were , the cause of the actions that contribute to their preservation , which we commonly ascribe to their instinct and may not man then have such a principle , which in him may be the cause of the like actions ? if we consider him purely as an animal , for , abstrahentium non est mendacium , say the philosophers , we may presume that man , as well as the beasts , acts by instinct for his own preservation . reason and experience confirm this truth ; for it cannot be deny'd , that man in his infancy , while reason is clogg'd and obscur'd by the imperfections of the organs of his body , does many things which are advantageous to him , and which can not proceed but from that principle which is common to him with the beasts , since at that time he has no use of his reason ; for we find that an infant , assoon as 't is born , applies it self to the nipple which is presented to it by the mother or nurse , and sucks out the milk , without considering that it wants it for its nourishment . and soon after , when the organs of his senses are strengthen'd , and when he begins to fix his eyes upon such objects as present themselves to his sight , do not we see that he endeavours to avoid those that are disagreeable to him ; that he cries and is troubled when an unknown or deform'd person takes him out of his nurse's arms ? and is it not plain that these are the effects of instinct , since beasts do the same , without the light of reason . but we are not only guided by instinct during our infancy , for we are sensible of it even in the vigour of our age. how often does it happen that while our thoughts are ●ntent upon some important affair , we approach the fire in the winter , or eat a hearty meal , and do several other things without thinking on them . cato the censor , one of the wisest persons among the romans , was physician to himself , and to his whole family ; and he who writes his life , tells us , that that illustrious roman was wont to boast that he always kept himself and his family in per●ect health , by the help of such physick as he prepar'd himself ; which is as much as ●f he had intimated to us , that he was a di●igent observer of the dictates of nature . montaigne , one of the most refin'd wit● of our age , relates the same of his ancestors , in the second book of his essays , chap. 3● my father , says he , liv'd seventy four years my grand-father sixty nine , and my great grandfather near eighty , without so much as tasting any medicines ; for whatsoever was not commonly us'd , serv'd them instead of drugs . nevertheless , 't is certain that he did no● write this because he had an aversion to physick , for he was too wise and judicious no● to have a particular value for so useful a● art ; as appears by another passage of hi● works , where he expresses himself in the●● words , health is a precious thing , which rea● deserves that a man shou'd employ not only b● time , but every thing else , for its preservation . if men will join reason to their natural instinct , they may know themselves be●ter than the beasts can possibly do , whic● perhaps have no knowledge , or at le●●● are incapable of reflexion . i am not ignorant that monsieur de 〈◊〉 chambre , a very learned and eminent physician , hath written a particular treatise co●cerning the reasoning of beasts : but t●● reader will give me leave to own that 〈◊〉 am neither of his opinion , nor of that 〈◊〉 some other philosophers , who affirm th●● beasts act formally and directly for the a●taining of their end , tho' in an imperfe●● manner ; since , according to the philosopher● the distinction of degrees , or more and le●● does not imply a special difference ; and since there is no effect that does not depend upon , or proceed from , an internal cause , which can hardly be allow'd to beasts . besides , reason enables a man to choose , out of many remedies , that which he knows to be the most proper for himself ; whereas all other animals of the same species , use the same remedies , because they are not capable of making so nice a distinction . to conclude ; as 't is plain that certain junctures of time , and other circumstances , have a considerable influence upon the effect of medicines , it must also be acknowledged as wholly owing to reason , that a man who has made use of the same remedies at different times , when he comes to reflect upon their various effects , is able with more exactness and judgment to choose fit opportunities to secure or promote their success . 't is thus that many husbandmen , labourers , and other country people preserve their health for the space of seventy or eighty years , and live to a great age , without having need of any but their own internal physician , that is , their natural instinct , and the light of their reason , which admonishes 'em to avoid debauchery , excess , and ambition . 't is certain then that we can make use of no better physicians than our selves , provided we wou'd seriously apply our selves to the preservation of our health and strength , and di●igently follow our instinct and the light of our reason . observation ii. of the temperaments or constitution● of bodies , and of the causes of diseases in general . 't wou'd be needless to trouble th● reader with the definition or etymology of the word temperament or constitution and its division into nine different species which are the common subjects of disputation in the schools ; since there are ver● few who know not that a temperament ● nothing else but a mixture of the four qualities , viz. heat , coldness , moisture and dryness . and on the other hand , tho' a man shou●● know that there are nine species of temperaments , viz. one temperate , and the other eight intemperate , he wou'd not , perhaps , b● the more learned ; nevertheless , lest my silence shou'd be imputed to ignorance , i wi●● give such an account of 'em , as may in som● measure satisfie the reader 's curiosity . the temperate constitution is that which is composed of a due and convenient mixture of the four first qualities , either according to the quantity , which we call a temperate constitution ad pondus , i. e. to weight ▪ or according to the quality , ad justitiam , fit for every faculty to perform its operations aright . i leave it to be decided by my more learned and experienc'd brethren , whether they ever met with such a constitution in their practice . an intemperate constitution is that in which there is an excess of one or more qualities above the temperate ; and it is twofold , viz. simple and compound . the simple is that which is caused by the excess of any one quality , viz. hot , cold , dry , or moist separately . the compound is that which is produc'd by the excess of two or more qualities : thus heat and moisture conjunctly make a sanguine constitution , which answers to adolescency and the spring ; heat and dryness agree with youth ; choler , and the summer ; and so of the rest . an intemperate constitution , as well simple as compound , may be either healthful or sickly , equal or unequal , with or without matter , &c. but since these distinctions wou'd engage me in unprofitable debates , i refer the reader to those authors who have treated on that subject . and tho' the knowledge of the constitutions may be of some use , to discover the inclinations of men , and many diseases to which they are subject , i will chuse rather to say with a late author , that there are but two sorts of persons , one that are endow'd with a healthy and strong constitution ; and the other with a feeble and weak constitution , who are almost always sick , and enjoy but very little health . 't is a great advantage to be naturally well-disposed both in body and mind ; for such a person may enjoy a perfect health by leading a regular life : but when one is naturally of an ill constitution , he loses his health as often as he neglects the admonitions of his instinct , and consequently must lead a very troublsome and uneasie life . chap. i. of the principal causes of diseases in the general . there are four causes of diseases viz. two remote , which are melancholy or vexation , and debauchery ; and two immediate , which are an excess of blood , and the too long continuance of the excrements in the great guts . of melancholy , the first remote cause of diseases : of the bad effects which it produces both in the body and mind ; and of its remedies . there are very few persons who are not acquainted with melancholy , either by reason or experience , since the life of man is a continual revolution of prosperity and adversity ; and the oppositions betwixt those two conditions , excite in us contrary motions , and very different passions . that tranquillity of mind which accompanies good fortune , is very proper to preserve the health ; for tho' the mind and the body are of a different nature , yet they have an affinity , which keep 'em in such dependance one to the other , that there is nothing regularly done in the whole composition , unless it be carry'd on by an equal combination of the two parts . all our actions are perform'd by the assistance of the vital and animal spirits ; and 't is their commerce which maintains that perfect union , between the heart and the brain , which are the principal organs of the body . for 't is plain that the brain cannot produce the animal spirits , unless the subtil parts of the blood be convey'd thither through the arteries ; and that the heart , which is a muscle , hath not power by its continual motion , to diffuse the blood through the whole body , but by the assistance of the animal spirits : now when the mind is serene and undisturb'd , that all the parts may be sensible of her impressions , she furnishes 'em with a sufficient quantity of spirits , to enable 'em to perform their respective actions . but , on the other hand , when the mind is agitated with a croud of dismal apprehensions , that give entrance to grief and melancholy , she is perpetually ruminating on the causes of her disasters , and endeavouring with all imaginable application , to remove 'em , which must needs occasion a vast expence of spirits . so that all the animal spirits which are generated in the brain , are scarce able to supply those parts which are subservient to the designs of the soul , in the performance of those hasty motions she requires from 'em ; and consequently since so large a quantity of the spirits flows into the nerves , that are bestow'd upon those parts , there are but few left for the other nerves : now the parts which help to change or digest the aliments , and are subservient to all the actions which are call'd natural , being of no use to the passions , 't is plain that the nerves which go to those parts , receive but few spirits from the brain , and consequently that their fibres are very weakly mov'd , and their actions disorderly and irregular ; so that the excrements can hardly be expell'd ; and their too long continuance in the guts is the immediate cause of diseases . we may add , that the great dissipation of the animal spirits , when the soul is vex'd and disturb'd , is the occasion that a greater quantity of blood than usual is sent from the heart to the brain , to make up the loss of those spirits ; and consequently the nourishment of all the other parts is both much lessen'd and chang'd as to its quality . for 't is always the best part of the blood that runs to the brain , and the body is depriv'd of its best nourishment , particularly the membranous parts , which are weakned and dry'd up , for want of fit matter to preserve them ; and this inconveniency reaching the intestines , as well as all the other parts , 't is certain that they cannot expel the excrements with vigour , by their vermicular or peristaltick motion , being depriv'd of the animal spirits , by whose assistance they were moved . we also see , that those who are naturally of a melancholy and peevish humour , who apply themselves to study , or to other employments , which require much application , are usually lean , and subject to be often costive , and commonly fancy themselves to be extremely sick , before they have the least disposition or tendency to sickness . what ought to be done in order to prevent the effects of grief or melancholy . all diseases , as well of the body as of the mind , may be cured either perfectly or imperfectly . a perfect cure consists in the entire destruction of all the causes of the disease , which must necessarily cease when the causes are remov'd ; sublatâ causâ tollitur effectus : this sort of cure is call'd cradicative . grief is not only a disease of the body , but 't is one of the most considerable distempers that can possibly afflict the mind . it cannot be always cur'd by an entire removal of its causes , since they are not always in our power ; and the best reasons that can be alledged , to persuade a man to raise himself by the strength of his mind , above the reach of ill fortune , may serve indeed for a fine amusement to a contemplative genius ; but are rarely able to allay the torment of an afflicted mind : for as it is easie for those on whom fortune smiles , to comfort the miserable , so it is hard for those who are in trouble not to feel the weight of their misfortunes . as for example ; if a man was entirely ruin'd , or reduc'd to extreme want by a litigious action enter'd against him by his enemies ; a grave philosopher might indeed admonish him that the estate he had lost was transitory and perishable , and that he ought not to have settl'd his affections on it , neither as a man , because he shou'd have consider'd that he must have left it sooner or later ; nor as a christian , because as such he ought not to look upon such fleeting enjoyments as his portion , but upon those which are everlasting ? these are certain and undoubted truths , but wou'd not , in all probability quiet the mind of a person in such circumstances , or make him forget his loss . and 't is no less certain that the recovery of his estate wou'd be the most effectual expedient to restore the tranquility of his mind . grief may be also occasion'd by many other causes , which are no less without our power , and beyond the reach of medicines , than the former . but that which seems to be peculiar to this troublesome distemper , is , that whereas other distempers are commonly cur'd by things that are contrary to 'em ; that which is contrary to this , commonly augments , rather than abates the distemper . for a man who is drowned in sorrow is incapable of taking pleasure in any thing ; and joy , which is opposite to his grief , is so far from easing him , that he cannot endure to perceive the least appearance of it in another . ' twou'd be needless then to attempt the cure by endeavouring to divert his thoughts ; and therefore , ( in expectation that time , which is the only physician in such cases , may heal the wounds of his mind , or some of those unexpected revolutions , to which all the world is subject , may put an end to the cause of his sorrow ) we must content our selves with persuading him at least to resist the fatal influence which this passion may have upon his bodily health , because of the strict union that is between those two parts which compose the man. 't is certain that grief may be the spring and fountain of many diseases , by causing the excrements to remain too long in the great guts : and therefore we must endeavour to make the best use of the signs by which the internal physician acquaints us with the stoppage of those impurities in these passages , lest the mind shou'd by degrees communicate the infectious contagion of its distemper , to the body ; that is , we must expel those excrements as soon as we perceive any signs of fulness ; and in order to this , we must chuse the most convenient medicines . for , as i intimated before , we must either entirely remove the causes of a disease , or at least endeavour to prevent their fatal effects . of debauchery or intemperance , the second remote cause of diseases . debauchery consists chiefly in two things , viz. in excess of drinking and eating , and in the immoderate use of the pleasures of love ; for 't is by this means that the most healthy persons destroy themselves , and shorten their days , even tho' they be otherwise of a stronger constitution than others . chap. ii. of excess in drinking and eating . that we may comprehend the manner how diseases are occasion'd by excess in eating and drinking , we must examine the action of the stomach and guts in converting the food into chyle : for if we consider that all the fibres which compose the contexture of those parts , are as it were so many small springs , being which successively slacken'd and contracted , keep the food in a continual motion , which , with the assistance of dissolving acids , attenuates , bruises , and entirely changes its nature . now 't is plain that these springs may lose their force and activity by a continual pressure and distension , occasion'd by an excessive quantity of food , which fills the spaces that are formed by their turnings and windings , even as the springs of our machines are stopt when their relaxation is hinder'd by a strong pressure : for as a bow cannot long retain its spring if it be kept continually bent , and the finest machine in the world will decay insensibly if it be not diligently kept in order , so the most vigorous stomach may be spoil'd by an over-proportion'd quantity of food , because the fibres both of that and of the other parts which help digestion , are either broken , or so weaken'd by a continual extension , that they cannot afterwards contract and expand themselves , either to concoct the food , or to expel the excrements that are separated from it : now indigestion and the stoppage of the excrements in the body , are , in a great measure , the immediate causes of diseases . but let us suppose that the stomach , tho loaded with food , may nevertheless be able to digest it when the body is very strong and vigorous , what must be the consequence of such a digestion , but that the redundant chyle flowing out of the stomach , and not being admitted into the milky-vessels of the mesenterium , must remain in the small guts , and afterwards pass with the excrements into the greater , where it must quickly be corrupted , for want of a sufficient ferment to keep up its motion , and consequently must of necessity corrupt the excrements , and occasion all those disorders which shall be mentioned in the chapters that treat of the immediate causes of diseases . we ought therefore diligently to avoid excess in drinking and eating ; and for that reason 't is necessary that every one should be acquainted with his own constitution : as for example ; the cholerick have occasion to eat oftener than the phlegmatick , because those are much hotter than these , and the heat not meeting with matter to digest , takes hold of the alimentary juice , and thereby insensibly weakens the principal parts of the body . whoever enjoys a perfect health , ought to use indifferently every thing that is fit to nourish him , especially when he has observ'd that any particular sort of food is endu'd with all the necessary qualities ; as first , when it is agreeable to the taste ; for when the stomach loaths any particular kind of meat , tho' at the same time it be very good and wholsome , we ought to abstain from it , because it will infallibly either cause indigestion , or provoke vomiting . secondly , when 't is easily digested , without occasioning either a slackness or straitness in the belly : these are the surest marks of wholsome food ; and there remains nothing more to be observ'd , but that the quantity must always be moderate . we must then , to preserve our health , eat when we are hungry , and drink when we are thirsty , whatsoever is proper to be eaten or drunk , without forcing nature , and without either starving or cloying our stomachs . chap. iii. of the immoderate vse of the pleasures of love. this sort of intemperance is no less dangerous and prejudicial than the former : i need not mention those infamous marks and effects of lechery , the gonorrhaea both simple and virulent , phimosis , paraphimosis , excrescencies , bubo's , and in a word , the disease which is commonly entertain'd by all nations , tho' none of 'em are willing to own it as a native , these are the usual consequences , and the just rewards of unbridl'd lust . but besides , it is certain that the immoderate use of those pleasures dissipates the spirits , extremely weakens the brain , robs the nerves , and membranous parts of their proper nourishment , is fatal to those who have a weak breast , heats and drys up the whole body , and makes way for a whole army of diseases , by weakening the action of the great guts , by dissipating the spirits , and by drying up the fibres . it is therefore necessary to moderate the pleasures of love , if we wou'd preserve our selves from irrecoverable ruine ; and consequently in our amorous inclinations , we ought to consult our strength , and never to give a full career to our eager desires . we must be entirely masters of our selves , that we may be able , upon occasion , to curb the heat of a passion which has in all ages fooled the wisest heads , and baffled the severest vertue ; since the wisdom of solomon , the holiness of david , and the strength of sampson , could not moderate the sallies of this ungoverneable passion : and 't was this that made the modest virgil say , omnia vincit amor , & nos cedamus amori . reason , which ought to guide us in all our steps , is never less obey'd , nor more strangely puzzl'd than when she attempts to calm the impetuous motions of love , that are stirr'd up in us by an infinite number of objects , and after a thousand several ways . to make our selves masters of this passion , we must not only be possest of an unshaken firmness and resolution , but be furnish'd with constant supplies of grace ; for chastity in youth is a sort of martyrdom , or as a father of the church terms it , martyrium sine sanguine . this consideration obliges me to advise all unmarry'd persons to abstain entirely from the pleasures that are propos'd to them by this passion , provided their ordinary food be not too juicy and provocative , such as new-laid eggs , capons , partridges , woodcocks , pigeons , artichokes , asparagus , celery , all sorts of salt and pepper'd meats ; as also some kinds of pulse , because of their windiness , as pease and beans ; and therefore such persons must content themselves with less nourishing food , and cool their bodies more or less , according to their age and constitutions ; which they may do very easily by consulting their physicians ; for otherwise they may , by abstaining entirely from the pleasures of love , render themselves obnoxious to many diseases , as stoppage of urine , the gravel , stone , vapours , faintings , the jaundice , and green-sickness . 't is certain that an excessive use of the pleasures of love is more dangerous than an entire abstinence from them ; for the ebullition of the blood ending sooner or later with age , the passions are extinguish'd with it , and the calm we enjoy after the storm , makes us soon forget all the pain we suffer'd to resist it : whereas the inconveniencies that remain after the immoderate use of those pleasures , such as the trembling of the nerves , palsie , shortness of breath , phthisis , gout , &c. make us pay very dear , in a long and infirm old age , for the transitory charms we enjoy'd , and the frivolous amusements of our youth . what has been said may suffice to give us an idea of the remote causes of diseases ; and therefore in the next place we must proceed to consider their more immediate causes . chap. iv. of the redundancy or too great abundance of blood , the first immediate cause of diseases . the blood , which is the treasure of life , when it exceeds either in quantity or quality , may prove the cause of death when there is more than a sufficient quantity of it in the body , which we call a plethora , or a fulness of blood ; or when it hath acquired some bad quality , which we call cacochymia , or a depravation of the humours : bleeding destroys or removes the former , and purging the latter . we may easily comprehend how diseases may be occasion'd meerly by the quantity of the blood , if we reflect upon the disposition of the organs which contain and convey the blood , and conduce to its motion . in order to this we may compare the veins and arteries of our bodies to the pipes of a fountain , the first of which , or those that are next the spring-head , are very big and large , but grow insensibly smaller as they spread themselves into branches ; supposing , for example , that the first gives passage to a foot of water , and that the last do not give passage to above an inch. the same observations may be apply'd to the blood-vessels . the arteries which proceed from the heart are very large , and are divided into others of a middle bigness ; these again are divided into smaller branches which are successively subdivided , till they become so small , that they are usually call'd capillarie ( or hair-like ) and invisible . and in all parts of the body where these invisible arteries are found , they meet with very small veins , which grow larger as they meet , and join with one another , and return at length to the heart , where they terminate , and are as large as the arteries at their coming out of the heart . now the blood flows thro' all those pipes , and the heart directs its motion , as a conduit-maker directs that of the water in the pipes of the fountain . and as it often happens that the water-pipes are either stopt or broken when a body that is bulky enough to fill up the passage enters with the water , or a greater quantity of water than they can contain ; so the blood-vessels are frequently obstructed , and sometimes broken , when the liquor they contain is either redundant , or thicker than it ought to be , from whence proceed fevers , ebullitions of the blood , abscesses or impostumes , both in the inward parts , and upon the surface of the body , bleeding at the nose , and other parts , apoplexies , suffocating defluxions , and obstructions of the intrals , which make way for an infinite number of diseases . but if the abundance of blood may be look'd upon as the cause of so many distempers , 't is certain that the depravation of it may produce a far greater number of more stubborn and dangerous diseases . chap. v. of the depravation of the blood , consider'd as an immediate cause of diseases , occasion'd by the retaining of the excrements in the body . since the retaining of the excrements in the great guts is that which most frequently makes the blood lose that good disposition in which our health consists , and occasions a cacochymia which we have already intimated to be the cause of the most stubborn diseases ; 't will be convenient to give the reader a comprehensive view of this fatal source of distempers . the meat which we eat receives its first change in the mouth , by the help of the teeth , which are as it were small natural knives , to mince it ; and of the spittle , which may not improperly be said to serve instead of salt , to help its concoction . from the mouth 't is carry'd through a long chanel , which anatomists call the oesaphagus or gullet , into a spacious cavity , call'd the stomach , where either by a proper and peculiar vertue belonging to that part , or by the help of an acid , or some other ferment which it meets with there , 't is chang'd into a liquid and greyish substance , which they call chyle . then continuing its journey downwards , it goes out of the stomach by its inferiour orifice , and slips into the upper part of the intestines , to the several parts of which anatomists have given different names , according to certain remarks and observations they have made upon these parts . the first part , which in the dissection of several animals , they found to be about twelve inches long , is call'd the duodenum ; that which follows , which some pretend is not so full as the rest , is term'd the jejunum ; that which consists of most folds is call'd the ileon ; and so of the rest . the greatest part of this intestine is fasten'd about a part , which by reason of its folds or plaits , resembles those ruffs that were formerly worn about the neck , and is call'd the mesentery : its figure renders it very apt to retain in a small space a considerable part of this intestine , which is variously wound or twisted about its folds . 't is in this part of the intestines that the most useful part of the chyle insinuates it self into the mouths of certain vessels , call'd the lactean or milky , which run along between the membranes of the mesentery . and the grosser particles , which cannot enter into the branches of those vessels , continuing their course , descend from that part of the intestines which is fix'd to the mesentery , and enter into the great guts , where they are stopt . this being premis'd , i proceed to shew that the remaining part of the chyle , which is properly an excrement , after its entry into the great guts , infecteth the blood , by its too long continuance in that part wit● a cacochymia , which , as i intimated before , i● the immediate cause of most of our indispositions : for since the excrements are unfit for nourishment , and are of no use in the great guts , they cannot continue there long without corruption . now there can be n● corruption of any matter without fermertation , by which some subtil particles a●● loosen'd and separated from the corrupte● matter , which meeting with a porous substance , are easily disperst thro' it by the i●petuosity of their motion . thus the cacchymia is at last communicated to the h●mours ; for the excrements that remain lo●● in the great guts are fermented , after whic● the subtil particles that are separated by th● fermentation , striking against the sides 〈◊〉 coats of the guts , find the pores of th●●● vessels which surround them , fit to receiv● them , and slipping into those passages , communicate their corruption to the blood th●● circulates thro' those vessels , which , co●tinuing for a considerable time , they inf●●● the whole mass of blood ; and this inf●ction proves the source of many diseases . it may by objected , that it does not seem probable that the excrements shou'd be corrupted by remaining in the body , since it has been observ'd , that those which have remain'd long in the body are not so stinking , as those that have lain there only so long as they ought to do naturally ; that stench is the most certain mark of corruption , and that consequently the longer they stay they ought to stink the more , if they corrupted proportionably to the time of their continuance in the guts . but the reason why the excrements stink less when they have remain'd long in the guts , is , because their humidity is dissipated by the continu'd action of the heat ; for the moist particles being rarify'd and subtiliz'd by the heat , exhale from the mass of the excrements , and finding , as i observ'd before , the pores of the vessels which environ the great guts , disposed to receive 'em , they slip into these small passages , and produce an alteration in all the blood that passes that way , which makes it degenerate from its natural state ; and therefore it will not follow that the excrements which are retain'd are exempted from corruption , because their smell is not so offensive , but that the heat having consum'd all the moisture that was on their surface , and having dry'd , or rather burnt it up , they cannot be suppos'd to yield so noisome a smell as before those steams were exhal'd . the same alteration may be observ'd in a heap of dung , which after it has been long expos'd to the sun , casts forth no bad smell , provided it be not mov'd or agitated ; but if it be turn'd or mov'd to the bottom , it will smoak , and cast forth a more noisome smell than when it was first brought to the dunghil . after the same manner the excrements that have remain'd long in the body , are dry'd up in their surface , and are scarce offensive to the smel● when expell'd naturally ; but when they are agitated by the bile , as in a dia●rhoea or loosness , their stench is insupportable . it may further be objected , that the vei●● and arteries which environ the great guts are so inconsiderable , that 't is hard to conceiv● how that little quantity of blood which pass●● thro' them , can spoil the whole mass , because th● small portion of blood being forthwith carry●● back from those vessels into the trunk 〈◊〉 the vena porta , is freed from all its impurties ; and even supposing that there remain● some ill quality in it , it may be presum●● that so small a quantity of ill blood passi●● from the roots of the vena porta into th● vena cava , and from thence to the heart , 〈◊〉 so at last mingling with all the blood of 〈◊〉 body , can no more corrupt the whole ma●● than a glass of water thrown into a hogshe●● of wine can weaken that spirituous liquo● for a satisfactory answer to this objection , we must examine whether the liver is able to purge the blood of all its impurities : now 't is certain that the liver alone is not able to perform so great a task , since the spleen , reins , and other parts , are appointed for the same use , and since the liver serves properly to purge the blood only from the bile . it will not then follow , when the blood is infected with corrupt particles , that slip into the vessels which environ the great guts , that in its passage thro' the liver , it throws off all its infection upon that entral , because that part being only proper to separate the bile , 't is probable that the corpuscles which insinuated themselves into the vessels of the intestines , being of another figure than those of the bile , may pass thro' the liver with the rest of the blood , without any stoppage or separation . in the second place we must consider whether the small quantity of bad blood which passes thro' the minute vessels of the gut colon , is able to communicate its ill qualities to all the blood of the body . to this second difficulty , i answer , that since the blood circulates thro' the whole body , 't is plain that a great quantity must pass in one day thro' the smallest vessels , and consequently that the fermentation of the excrements which are not unfrequently retain'd eight days , and sometimes longer , in the great guts , giving occasion during all that time , to a continual efflux of subtil particles , which are receiv'd into the pores of the vessels of that intestine , may in many circulations corrupt so large a quantity of blood , that it may in a short time infect the whole mass ; and by the same hypothesis we may give a natural and satisfactory account how the venomous particles that are darted by a poysonous insect into one of the capillary vessels , and that even in the extremities of the body , may , in less than an hour , spread their infection thro' the whole mass of the blood. chap. vi. of the cure or removal of the first immediate cause of diseases , by lessening the quantity of the blood. there are two general ways by which we may lessen the quantity of blood , viz. by preventing its increase , and by evacuating with all convenient speed , what is already generated : and to answer these indications there are two great remedies , viz. fasting and bleeding . we may have recourse to the first , when we perceive some inconsiderable symptoms of diseases that proceed from the excessive quantity of the blood ; in which case we may content our selves with a very regular diet , which tho' it has not so quick an operation as bleeding , at last it produces the same effect , and that without occasioning any remarkable weakness ; for abstinence hindering the production of new blood , does , for the same reason , occasion a dissipation of part of that which is already generated ; and consequently answers both the indications that were propos'd . but if the disease requires a speedy cure , which cannot be perform'd by abstinence , as it oftentimes happens , we must have recourse to bleeding , which by a present evacuation of the blood , destroys the cause of the approaching disease . ' twou'd be ridiculous to object that bleeding causes greater alterations in the body than abstinence , or a thin diet , that it occasions a sudden dissipation of the spirits , and consequently is attended with a much greater decay of strength ; for that loss will be much sooner and more easily repair'd , than the disorders that are occasion'd by diseases . chap. vii . of the ways to remove the second immediate cause of diseases occasion'd by the too long continuance of the excrements in the cavities of the great guts . ' tho the excrements that are retain'd in the great guts are meer impurities , and extremely prejudicial to health , yet we must proceed with caution in the means we use to expel them . we must not begin with the quickest ways , because they occasion great disorders in the body , and it has been too often observ'd , that inconsiderable distempers have been exasperated and confirm'd by an over-hasty cure , and therefore gentle remedies are both safest and most successful . instinct has furnish'd animals with two sure and effectual expedients to procure the expulsion of the excrements that are retain'd in the cavities of the great guts , viz. clysters and purgative potions , which , 't is probable men began to use when they observed the great advantages which animals receiv'd from them . bleeding and abstinence , which second the effects of the former remedies , are also lessons which men owe to the brutes ; and these four expedients acting either jointly or separately , are the safest and most effectual means that can be made use of , to hinder the stoppage of the excrements in the great guts , and consequently to prevent the diseases which proceed from such obstructions . it is easie to conceive how abstinence or a regular diet may contribute to the evacuation of the excrements , if we consider that those excrements are the remainders of our nourishment ; that the more we eat and drink , the more excrements are bred in those parts , so that the evacuation of those excrements wou'd be an endless work , if the empty'd guts were presently fill'd with the superfluities of a greedy stomach . but in the mean time , a diet which is only prescrib'd for prevention , ought not to be so regular or thin as that which is enjoyn'd to sick persons . it is known that too nice or sparing a diet is prejudicial to health , and is so far from assisting nature in the evacuation of the excrements , that it renders her unable to expel ' em . besides , the liquor which serves to dissolve the food , not finding matter to work upon , acts upon the parts that contain and receive it , by drying and consuming them . it may be further added , that a man who takes physick only for prevention , does not abstain from labour and exercise , and therefore stands in need of nourishment to repair the expence of his spirits . wherefore , to prevent diseases , one ought only to fast moderately ; at the same time he ought to avoid as much as he can , eating in company , because people are usually wont to eat a little more than is necessary ; and besides , he ought to chuse such aliments as will leave but few excrements in the body ; and especially he must take care never to eat to satiety . the second expedient we propos'd to facilitate the passage of the excrements , is bleeding , which is doubtless one of the best methods that nature cou'd suggest to animals ; for it is certain , that besides that there is no remedy which depends more absolutely upon the pleasure of the person who either orders or performs it , so there is none which in most cases gives more speedy relief to the patient . every surgeon knows how useful bleeding is to put a stop to defluxions , and the falling down of humours , which are always apt to fall upon wounded parts , how effectual it is to dissolve large tumours , with which wounds are frequently accompany'd ; how powerfully it stops the inordinate flux of blood in the wounds of the vessels ; and both surgeons and midwives know how helpful it is to facilitate so difficult a work. our business at present is to enquire how it may contribute to the expulsion of the excrements out of the cavities of the great guts . the expulsion of the excrements retain'd in the cavities of the great guts , is perform'd chiefly by the contraction of its moving fibres , assisted by those of the muscles of the lower belly , and by the continual inspiration which obliges the diaphragma to press all the guts . all these actions are perform'd by means of the animal spirits , which upon such occasions flow plentifully to the parts which are the organs of these actions . now these spirits are continually dissipated , and that expence must be repair'd by the blood of which they are compos'd , provided there be a reasonable quantity in the vessels which are appointed to contain it ; for when there is a redundancy of blood , the spirits are as it were suffocated and drown'd in the abundance of their matter ; so that the best office we can do to nature on such occasions , is , by bleeding , to reduce the mass of blood to a moderate quantity , in order to ease her of an unnecessary burthen which obstructs the liberty of her actions . bleeding ought always to precede purgations when both these remedies are indicated by the signs of a redundancy , excessive heat , or corruption of the blood : for we find by experience that purgatives operate both more gently and effectually , when the vessels are empty'd , and the excessive heat of the blood allay'd , and its depravation corrected by bleeding . 't is further observable , that we ought rather to bleed early in the morning , than at any other hour of the day ; and that when we are oblig'd to have recourse to this remedy in very hot weather , we ought to be let blood before the rising , or after the setting of the sun ; and in very cold weather , at noon : but , in the general , we ought to avoid bleeding as much as we can , when the season is either excessively hot or cold ; for 't is certain that bleeding is always attended with better success when these cautions are observ'd than when they are neglected , with respect to the age of the patient , we ought to bleed infants less frequently , and to take less blood from them than from other persons , because a great part of their blood is consum'd in the nourishment and growth of their body in all its dimensions : so that from six weeks or two months after the birth of an infant , which is the time at which we may begin to let him blood , if there be a pressing occasion , to the age of five or six years , i wou'd not take away more than from three to six ounces of blood : from six to ten or twelve years , you may take six or eight ounces : from twelve to fifteen , and so to fifty , you must observe the signs of repletion , and the strength of the patient , and accordingly you may take away from nine to twelve or fifteen ounces of blood. after fifty years of age , we must be more cautious and moderate both as to the frequency of bleeding , and the quantity of blood we take away , for fear of causing too great a dissipation of the spirits , which from that age to extreme old age are daily decaying both in quantity and quality . the visible signs of a redundancy of blood in the vessels , are the large or frequent evacuations of it by the nose , or other parts of the body , the swelling or distension of the veins , boils , pimples , or other eruptions , frequent ebullitions or flushings towards the skin , erysipela's , inflammations of the eyes and throat , a continual desire to sleep , and a weariness and heaviness of the whole body , not occasion'd by any labour or violent exercise . when you perceive all , or most of those symptoms , and when they continue for some time , you must immediately open a vein , and take away a large quantity of blood ; for the superfluous blood which is not employ'd in the nourishment of the body if it be not evacuated , will soon putrefy , and occasion a fever , obstructions in the small passages of the intestines , or an accumulation of humours in some part of the body . in fine , that we may make right use of bleeding , we ought to consider how the patient usually bears it ; for those who undergo it easily , may be let blood oftener , and more plentifully than those who cannot bear it without trouble and difficulty . thus one who commonly finds himself weak or faint after bleeding , ought rather to bleed twice , and in small quantities , than to put himself in danger of fainting or swooning away , by a large evacuation : for 't is certain that fainting and swooning do extremely disturb the whole oeconomy of the body , notwithstanding the ridiculous opinion of those who imagine that bleeding can never be effectual , unless it be continu'd till the patient faint away . bleeding without necessity , that is , when there is no superfluity to be voided , no excess of heat to be allay'd , and no putrefaction to be corrected , robs nature of the pure blood , which is necessary for the nourishment of the body , and the production of spirits , which are the principal instruments of the soul in all its actions . 't is plain from hence , that after such unnecessary evacuations , nature acts slowly and feebly , that the entrails are heated , and that all the parts are dry'd up , which makes way for a long train of diseases . it is not therefore pertinent to use remedies at all times for the preservation of our health : but 't is necessary before we take 'em , that our instinct shall let us know the necessity of 'em by the presages of some future distemper . chap. viii . of the signs by which instinct makes every particular person foresee most of his diseases . the most usual symptoms of an approaching distemper , are a weariness and heaviness of all the body , without having been fatigu'd by any violent exercises . a yellowness all over the body . an erysipela , or ulceration all over the skin . the itch or scab . boils or inflammations in divers parts . a sudden pining away , or leanness of all the body , and of the face . wandering and frequent rheumatical pains , accompany'd with irregular shiverings . an almost continual desire to sleep , but chiefly after eating ; or , on the other hand want of sleep , or an interruption of sleep by frightful dreams and vain fears . an unaccountable dulness and melancholy , which will not give way to any sort of pleasure . nocturnal sweating . frequent pains of the head , vertigo's , and a numness of the part when one puts on his hat. a redness all over the face . a languishing and sinking , or an unusual shining of the eyes , a tincture of yellow or black on the eye-lids . bleeding at the nose , or any other part of the body . a singing or hissing noise in the ears . redness or dryness of the cheeks and lips. yawning , and involuntary sighs . little whitish ulcers on the palate , and in all the inside of the mouth . the clamminess or foulness of the tongue . dryness of the throat , especially in the morning ; unless the excess of the foregoing day be the cause of it . kernels about the ears , necks , and arm-pits ; and painful tumours in the groyne . stinking breath , not proceeding from any corruption of the teeth , or from any ulcer or impostume in the mouth . loss of appetite , or a rising of the stomach against meat . vomitting of sweet , bitter , or salt water , especially in a morning . rheums or defluxions , a cough and difficulty of breathing , without a sharp pain of the breast , but rather proceeding from oppression or stoppage . the distension and swelling of the belly , with a noise and griping in the guts ; and small loosenesses which return frequently . a hardness and heaviness in the stomach , as if it were a great stone ; and a troublesome sensation , as if the belly were squeez'd with a cross-bar . piles or emerods of long continuance and painful . great heat in the palms of the hands . a swelling of the veins in the face , and in all the extremities of the body . all these symptoms , and many others , of which every one may have had experience , are so many signs to give us notice that our health is in danger of yielding to the insults of a disease , if we do not take care to support it . the inquiry wou'd be more curious than necessary , to examine for what reasons those symptoms give us notice of approaching distempers ; for as it is sufficient for a pilot to have a needle touch'd with a load-stone , and to know that it turns always towards a certain pole , without being oblig'd to know the natural cause of so surprizing a phaenomenon , so 't is also enough for any body to know that the signs of which we have spoken , are so many fore-runners of distempers , without troubling himself to examine particularly why every one of these symptoms is an effect of this general cause ; wherefore we are forewarn'd sometimes by some of them , and sometimes by others ; sometimes by one alone , and sometimes by many : but it being generally known that one or many of 'em , or this and that symptom , are certain marks of a depravation of the health , we may chuse either to wait till the disease appears , and afterwards cure it with difficulty , or to prevent it easily before it is form'd : now 't is most certain that a man shou'd rather be his own physician , while the disease is yet unform'd , than to wait till it appear , that he may avoid fallling into those extremities to which it may reduce the stoutest heart , by excess of pain , impatient uneasiness under the cure , and perpetual fear of death . from this principle we may infer that 't is not only unnecessary , but even dangerous to take physick when we are not troubl'd with any of those symptoms , because nothing that is able to cause an alteration in the body can be taken without making some impression on it , either good or bad : for example ; the food which we take in too great a quantity , or which is of hard digestion , engenders a great quantity of crudities and excrements , which are , as we have already intimated , the cause of most diseases . purgative medicines taken without necessity , drive the useful liquors or juices towards the places where they are expell'd , and not finding any that are superfluous or deprav'd , weakens the fibres of the intestines , veins , and arteries , by unnecessary irritations , and produces an unusual heat in the whole body . when we are forewarn'd of diseases , either the symptoms are many and pressing , or few and inconsiderable : when they are many and our instinct seems to redouble its admonitions , we must lose no time , but without having regard either to the season of the year , the age of the moon , or the temperature of the air , take such physick as we think necessary to preserve us from falling into any disease . but if these symptoms are but small , and few in number , since we know by experience that purgatives work more mildly and easily in a temperate season , as in the spring and harvest , than during the excessive heat of the summer , and great cold of the winter ; when the moon is in her wane or declination , than during her increase ; in dry rather than moist weather , and that they weaken the body much more in the dog-days , the solstices and equinoxes , than at other times ; we may defer the use of physick for some days , that we may take it at a time when all those circumstances , or most of them will be in a condition to make it succeed the better . 't is commonly believ'd that only weak and sickly persons ought to take care to preserve their health , that those who are of a strong or healthy constitution , ought not to trouble themselves about it , because nature can in strong bodies remove and destroy , by its own force , the causes of all their distempers ; and because physick disturbs the oeconomy of our body much more than it is of use to support it ; since we see by experience that most of those imaginary sick persons , who spend all their time in the preservation of their health , die sooner than those who never have recourse to physick but when they are absolutely forc'd thereto by some pressing distemper . i know that it is dangerous to be too fond of medicines , that is , either to take too much , or too often ; but i may venture to affirm , that there is no man , let him be never so strong and healthy , but has sometimes need of the help of physick ; for as the best water in the world leaves always some dregs in the pipes thro' which it passes , which gathering insensibly , obliges those who stand in need of the water , to cleanse the pipes , and to hinder their being quite stopt ; so it is certain that the best blood that can be imagin'd to flow in a perfectly sound body , will leave some dregs and filth in the vessels thro' which it passes to all the parts of the body : and these dregs gathering by degrees in the vessels , hinders the free motion of the blood , the interruption of which occasions those premonitory disorders which we call presages of instinct ; and in this case 't is plain we ought to take physick to prevent sickness : for it happens at last , that most of those obstinate people , who despise all sorts of remedies under pretext of the healthiness of their constitution , are attack'd with diseases which are so much the more troublesome and dangerous , as their health seem'd to be perfect ; so that oftentimes their aversion to physick costs 'em their life . and tho' they escape , they must expect to suffer all the incommodities of a tedious languishing distemper , and will never be able to recover what they have lost . chap. ix . of clysters and medicines . as for the way of purging by clysters , 't is certain that they may be us'd at all times when we find any symptoms of the stoppage or retention of the excrements in the great guts ; for it being impossible to make these injections ascend higher than the intestine call'd caecum , because of the obstacles they meet with there , they cannot be suppos'd to occasion a great irritation in that passage , whose structure is not so sine as that of the small guts , unless they be impregnated with very violent purgatives . we must not make the taking of clysters a setl'd practice or custom , as many people do , who wou'd fansie themselves sick if they shou'd omit 'em two days ; for the too frequent use of clysters , makes nature lazy , and the laziness of nature is the fatal cause of many diseases . yet i will not pretend to censure those who bleed and purge constantly in the spring and in autumn , especially if they be young , vigorous , and of a full body , if they eat much , or live a sedentary life , without motion or exercise , or if they are already habituated to that custom ; for it is certain that many diseases may be prevented by this means , and that one exposeth himself almost infallibly to very dangerous distempers , by interrupting this practice after he has once accustom'd himself thereto . it may also be proper to take physick after a long journey , or extraordinary labour ; and , to conclude , we ought always to purge once a year , if our instinct discovers any symptoms of a future disease ; for thereby we may prevent the great collection of excrements in the great guts , where they are always apt to stick , unless they be expell'd by the irritation occasion'd by purging remedies . chap. x. of the way of using medicines in order to the preservation of health . since health is no less preserv'd by the right use of meat and drink than by medicines that are able to remove the causes of our distempers , the reader must remember what we hinted about diet , that we must avoid all manner of excess , and abstain from all sorts of crude aliments , and such as are apt either to make the belly too loose or too costive ; that every man is able to make a right choice and judgment of the medicines that are most proper for him , and that after he has found some that are agreeable to those rules , he ought to prefer them before any remedies that may be recommended to him by others . i will not repeat what i have already said about diet , or the use of aliments , which do not deserve the name of medicines , but briefly consider the two general ways of attaining to health , viz. bleeding and purging . and since i have also deliver'd my opinion concerning bleeding , and the rules that ought to be observ'd in that case , i shall content my self with referring the reader to what i have already said on that subject , and only treat of the use of laxatives , or purging medicines . ' tho' the purgatives of which clysters are compos'd , cannot much disorder the body , yet there are some measures to be taken in order to the right use of these remedies . first , they ought to precede the use of such purgatives as are to be taken by the mouth , because they facilitate their operation by procuring the expulsion of the excrements that are retain'd in the great guts , which wou'd oppose their passage , and that of the excrementitious humours which they draw from the stomach , small guts , veins and arteries ; for as in a woodmonger's-yard when people come to buy wood for fuel , when one pile is sold , and the woodmonger designs to sell another , since it wou'd be a needless trouble to climb up to the top of the pile to serve every single customer , he overturns the whole pile , by drawing out five or six pieces of wood at the bottom ; the same effect is produc'd by clysters , which , by voiding the greatest part of the excrements and filth retain'd in the cells of the intestines , facilitate the operation of purging potions , which finding the passage free , are easily able to carry off the matter they have squeez'd out of the arteries , and the slimy and gross humours which they bring from the stomach , and from the small guts , and besides , expel the rest of the gross excrements which they find lodg'd in the cells of the great guts . we must further observe , that the operation of clysters is very irregular ; for in some persons a clyster of oxycrate will procure wonderful evacuations , which in others wou'd be altogether unprofitable ; and in some the strongest clysters will not produce the least effect : and that which operates well at one time , will not work at all at another ; wherefore we must learn to prepare several sorts , observing , nevertheless , to chuse always such as are mild and simple rather than such as are violent , and hard to be prepar'd . as for purgatives that are taken by the mouth , 't is better to take them by way of infusion than in substance , that we may spare the parts thro' which they must pass , a double labour ; for besides , that they must suffer the operation of the medicines that are taken in substance , they must also unfold and disentangle the particles in which their purgative vertue consists , from many others of which they are compos'd ; whereas the liquor in which they are infus'd , imbibes only their purgative particles , and , by reason of its fluidity , infinuates it self more easily into the small passages of the body , than the gross substance can be suppos'd to do . in order to the right use of these medicines , there are four observations to be made . the first is , to take 'em by degrees , that is , to begin with the most mild and simple : but if their weakness hinder their operation , we must augment the dose , or take a stronger medicine , till such time as the evacuation be made proportionable to the symptoms we perceive of a greater or smaller fulness or redundancy of humours . the second observation concerns the quickness of their passage , which is of great importance , because they cannot remain long in the body without occasioning a violent irritation of the parts they touch , which may be attended with very dangerous consequences ; for a purging medicine has almost the same operation on the parts of the body thro' which it passes , as a spur has upon a horse ; because as the horse goes faster when the rider spurs him but once , and kicks and winces when he keeps the spur constantly in his sides , so the purgative by its first irritations , moves the parts thro' which 't is carry'd , to expel the excrements that are contain'd in 'em ; but when it stays too long , it enflames the parts , and renders the humours hot and dry , and consequently unfit for evacuation ; so that its operation is both inconsiderable , and extremely troublesome to the patient . to avoid this inconveniency in the use of laxatives , they ought always to be accompany'd with some vehicle , that is to say , a substance fit to insinuate it self into the closest parts of the body , notwithstanding all the obstructions it may meet with in the parts that are appropriated for separating the humours , as the liver , spleen , pancreas , and all the entrals . these vehicles may be made of decoctions impregnated with the subtil parts of certain plants that are proper to slip into the smallest pores of the capillary vessels , as are , for example , the decoctions of the roots of wild succory , strawberry-leaves , dog-grass , agrimony , sorrel , chervil , and many other herbs which are endu'd with the same virtues . instead of these decoctions , you may use the juice of a limon , or orange , verjuice , white-wine , whey , and many other remedies , which every one may chuse from his own private experience , to facilitate the operation of purgatives . the third rule to be observ'd in the use of purging medicines , is , to chuse such as do not make you costive after the use of 'em ; for this is the surest mark that the physick is proportionated to the strength of the patient on whom it works , especially since 't is but too frequently confirm'd by experience , that the more violent the medicines are , the patient is the more costive after the use of them . one might inferr from hence , that the same thing happens on these occasions to the moving fibres of the intestines , as to persons who being forc'd to undergo involuntary labour , are so wearied and jaded with their forc'd exercise , that they work no longer than while the rod is over their heads ; so the fibres of the intestines having been too roughly and frequently shaken by the operation of the medicine , are so weary'd with these forc'd contractions , that they cannot afterwards perform the motions that are necessary for the expulsion of the excrements which gather daily in their cavities ; so that we are obliged either to accustom our selves to physick , or , if we neglect to use it , must expect a new accumulation of excrements , which will soon after be the cause of a new disease . to conclude ; the last observation in the use of purgatives relates particularly to those weak medicines that produce little or no effect , when they are often repeated in a little time ; for the moving fibres of the intestines are soon accustom'd to the impression of such remedies , and become perfectly insensible of such feeble irritations : just as the organs of the senses are not sensible of the impression of these objects to which they are accustom'd . in this case we must change the remedies , because even the weakest purgatives remaining in the body , cannot but occasion some disturbance in it . chap. xi . of purgatives , and how they operate : of the time and manner of using them . it is certain that the operation of purgatives destroys the most immediate causes of the greatest part of our diseases , whether they be taken inwardly , or injected by way of clysters . however , it must be acknowledg'd , that the way of administring 'em occasions some difference in their operation ; for since clysters reach no further than the great guts , they can only facilitate the evacuation of the excrements that are retain'd in those intestines ; whereas , when they are taken inwardly , they not only cause the same irritations in all the parts which they touch , and consequently by augmenting their natural motion , hasten the expulsion of the matter which they contain ; but many of their particles mingle with the chyle in the vessels which carry it to the heart , in which , as well as in the arteries , they excite divers fermentations , that promote the separation of the different particles of the blood , in the several parts of the body where they are usually separated from its mass , according to the disposition that each of those remedies has , to put certain parts of the blood in motion , rather than others . thus we may observe that a visible fermentation or ebullition is produc'd in certain liquors , when they are mix'd with other fluids that are dispos'd to put 'em in motion , whereas they remain undisturb'd when they are mixt with others . and from the operation of purgatives on different parts of the blood , there arises a distinction of names : for example ; some are call'd simply purgatives , which are again divided into hydragogues , cholagogues , melanagogues , and phlegmagogues ; or medicines that purge watery humours , choler , melancholy , and phlegm : others are call'd emeties , sudorifics , errhines , &c. now those names are very fitly impos'd , either with respect to the parts of the body thro' which they procure the evacuations , or to the parts of the blood which they are particularly apt to put in motion . from hence we may observe , that all those remedies are endu'd with one common property , that is , to excite a motion in the blood ; and that their different ways of operating proceed only from the different figure or contexture of their parts ; for by reason of their peculiar configuration , they are more easily admitted into certain parts of the body than into others , and by the irritation they occasion in the parts , they promote the separation which is perform'd there , of some particular excrements from the blood. and upon this score we may reasonably say , that they are proper to purge such and such parts ; as for example , such as are proper to purge the liver , we call hepatics ; and those that are peculiarly adapted to the spleen , are term'd splenetics . besides , according to the various situation or contexture of their parts , they are disposed to agitate certain particles of the blood , to which they unite sooner than to others : and upon this account we may say that such a medicine is proper to purge such a humour . this observation is confirm'd by experience , particularly what relates to hydragogues , or medicines that purge watery humours ; for the evacuation of serosities is much more sensible than that of the other particles which compose the blood , because that which the purgative drives into the intestines , whether it be separated by the glands of their inward membrane , or squeez'd out of the biliary and pancreatic ducts , being mixt with the slime and excrements which it finds in the intestines , it is very hard to determine what humour hath been chiefly wrought upon or expell'd by the purgative medicine . chap. xii . of the purgatives that ought to be used for the preventing of diseases . pvrgation by stool ought to be preferr'd before all other evacuations , because 't is the most natural and ordinary way , and that which best answers the design we ought to have in order to the removal of the cause of diseases , speedily to expel the excrements that are stopt in the great guts , and to correct the ill quality of the blood , which is the consequence thereof . nevertheless emetics or vomits may be useful to some persons when they are troubl'd with an inclination to vomit , such as those who have a strong and large breast . and others may profitably use sudorifics , namely , those who are choleric , and whose pores are very open . diuretics , or medicines that provoke urine , are proper for those who feel a heaviness and heat in their kidneys , such as are subject to the gravel , live unmarried , and abstain from the use of women . some may make use of such as occasion spitting , and others of those which expel the excrements by the nose . those who have a weak breast , and wet brain , may find benefit by the use of these remedies , provided they have no polypus , or other impediment in the nostrils . in a word , every man ought to be directed by his own experience , and either have recourse to , or abstain from such sorts of evacuations , according to the good or bad effects which he finds they produce upon him . for example ; a person who is apt to vomit without any considerable trouble , when he finds his stomach over-charg'd , will receive greater benefit by a vomit than by ordinary purgations ; whereas those who cannot vomit without an unusual disturbance , ought rather to use simple laxatives , least the fibres of the stomach be weaken'd by such over-violent motions . others who labour under faintness or weariness , provided they be not naturally too dry or lean , will find themselves eased if after bleeding they take a medicine to procure a moderate sweat. the people in the levant by this means prevent a great number of diseases . those who are troubl'd with pains in their kidneys , and whose urine is of a high colour , or thick , may , after the use of cooling remedies , have recourse to medicines that provoke urine , either alone , or mixed with laxatives . those who are naturally inclin'd to spitting , and have a moist brain , may both prevent and cure their distempers by raising a salivation by the use of remedies that are proper to produce that effect . in fine , every man ought to consult his own experience , and study the constitution of his body ; and afterwards use those remedies which he finds to be most useful and agreeable to him . there is one important rule to be observ'd in the administring of all those remedies , and that is , to begin always with the gentlest and most simple . it is certain that when we use remedies meerly for prevention , we ought to be our own physicians ; for since the bare presages or signs of a future disease cannot be suppos'd to have depriv'd us of the use of our reason , we may chuse those medicines which upon trial have formerly succeeded , and which cannot be so well known by a stranger as by our selves . besides , it ought to be observ'd , that there is nothing more various or uncertain than the operation of purgatives on humane bodies . some persons are violently purg'd by weak medicines , when a stronger remedy wou'd not produce the least effect upon 'em : there are others on whom mild physick will not work at all , and even the strongest medicines are scarce effectual : on the other hand , some are so easily purg'd , that a decoction of herbs will suffice ; and to others half an hours conversation in an apothecary's shop : some are purg'd by strawberries , cherries , gooseberries , peaches , pears , &c. some by sour milk , fresh pork , &c. and others by a moderate entertainment with jovial companions ; for mirth contributes as much to the passage of the excrements , as melancholy or sadness does to their stoppage in the guts . some are purg'd by a simple cooling decoction when they begin first to drink it ; and in others clysters produce a plentiful evacuation , tho' they are hardly mov'd by internal medicines . to conclude ; there is nothing less regular than the operation of purges on different bodies ; and it is impossible for the most expert physician in the world to discover this variety in every particular person : and therefore , as i intimated before , we ought to study our selves , that we may be able to chuse out of so great a number of remedies that have been often try'd , those that are most agreeable to our bodies . the gentlest purges , and those that are most agreeable to our constution , are of two sorts , viz. some are brought to us from forreign countries , aud others grow in our own climate . the safest foreign purgatives are senna , cassia , tamarinds , rubarb , manna , &c. and the mildest that grow in our own climate are roses , peach-flowers , violets , our garden ruburb , the great and small centory , briony , asarabacca , mint , bawm , spanish broom , thyme , polypody of the oak , black maiden-hair , ceterach , wall rue , betony , lettice , purslane , sorrel , chervil , black hellebore , the tops of hops , the yellow-flower'd flagg or flower-de-luce , the bark of elder , the black plum or prune , wallwort , wild cucumbers , and many other plants . you may press out the juice of these herbs , or infuse 'em , or make 'em up into powders , syrups , conserves , tablets , pills , troches , or any other form whatsoever . besides , tho' i prefer simple remedies before such as are compounded , i do not pretend to blame the use of certain mixtures that are common in pharmacy ; for the addition of sugar , or some other such ingredient , cannot take away the vertue of the simples . in the mean time , 't is certain that we ought to abstain from all violent remedies , especially chymical preparations , when we only take physick for prevention . i am persuaded that the most simple remedies are the best , and that all the secret lies in the right use of them ; for as the colours upon a painter's pallet are of themselves only fit to make a confus'd and disagreeable mixture , so medicines , especially purgatives , are in their own nature only fit to weaken the patient , and to cause a violent motion in his blood : but , on the other hand , as the same colours placed upon a cloth by an ingenious painter , make a very valuable and beautiful picture , so the same remedies , tho they are contrary to nature when misapply'd , may assist her to overcome a distemper when they are rightly administer'd . chap. xiii . the solution of certain difficulties that deter most persons from making use of purging remedies for the preventing of distempers . those who refuse to admit of purgagatives , excuse their obstinacy by one of those three reasons which shall be propos'd and answer'd in this chapter . object . i. against clysters and purges : you advise me , sir , says one to his physician , to take a clyster , or a purging medicine , but i have no occasion for such remedies ; i go daily and regularly to stool , and why shou'd i be tormented with clysters and purgatives ? i answer , that tho a man goes daily and regularly to stool , yet it does not follow that he ought to be exempted from purgation either by clysters and medicines , since 't is frequently observ'd that those who go naturally to stool every day , do , notwithstanding , perceive by the above-mention'd symptoms , that there are some excrements left behind in those passages which serve for their expulsion : now 't is plain that their excrements must be evacuated , to prevent the diseases that proceed from the corruption of these impurities . if any person desire to be satisfy'd how when a man goes daily and regularly to stool , any excrements can remain in the great guts ; the answer is easie , if we remember what has been already said of the structure of the great intestines , the parts of which are as it were so many bags or cavities fasten'd at certain distances to those intestines . now 't is sufficient for the passage of the greatest part of the excrements which are separated from our daily nourishment that the middle part of the gut be open and free ; but in the mean time , some of the excrements may slip into the bottom of those cells or bags , and by degrees fill up their cavity ; so that at last the middle passage may be almost entirely stopt by those distended bags ; and 't is then that we perceive the signs of an unusual load and obstruction in those parts . this doctrine may be further illustrated by comparing these obstructions in the great gut to the stoppages that happen frequently in the conduits that are made to convey the filth from our streets ; for the dirt sticks by degrees to the sides of the pipes , and fills up all the holes and cavities it meets with , tho' it does not immediately hinder even some of the thickest mud to slip away ; so that unless they be sometimes scour'd by a pretty violent shower , that may force a great quantity of water into the cavities of the pipes , and by the rapidity of its current , carry off the filth ; they must be open'd from time to time , and the stagnant dirt loosen'd , and driven forwards into the common sink , by the help of convenient instruments . the same observation may be apply'd to the great guts , both with respect to the excrements that are detain'd in its cells , and which pass daily through its cavity ; for when a great quantity of em is gather'd in these bags or cells , and begin to corrupt there , the pressure of these distended cells upon the neighbouring parts , and the corrupted corpuscles which slip into the vessels that environ them , produce the symptoms of an approaching indisposition tho a considerable part of our daily nourishment having still a free passage through the cavity of the gut , may furnish sufficient matter for stools . 't is plain then , that we have need of clysters and purging medicines , to draw the excrements out of the places where they are stopt ; and that consequently tho' we go to stool naturally every day , we may sometimes stand in need of an artificial evacuation . object . ii. another will perhaps be apt to say , you order me a clyster , or a purging medicine , tho' i have not tasted any sort of nourishment these four or five days : how can there be any matter left to be evacuated in a body so empty as mine must be after so long an abstinence ? but this seeming difficulty may be very easily answer'd , for when a man for some days has been troubl'd with a constant ▪ aversion to all sorts of nourishment , 't is an evident sign that there is a great collection of impurities in the place where we have made it appear that they are usually apt to stop . nor will it appear strange that a person should lose his appetite when the bottom of the stomach is drawn downwards by such a load of excrements , if we consider that the unusual weight that hangs like a clog upon the stomach , may be reasonably suppos'd to produce the same effect upon it as if it were fill'd with a hearty meal . so when we advise a man in that condition to take physick , our design is not to evacuate the remainder of his meat , since we suppose he has fasted for some days , but to procure the evacuation of those impurities which being insensibly stopt and gather'd in those parts , wou'd otherwise occasion those disorders in the body , of which i have already discours'd . object . iii. one that is troubl'd with a looseness will perhaps be extremely surpriz'd when he is order'd to take a clyster , or a purging medicine , and will be ready to look upon that advice as a sure way to encrease his distemper , which in his opinion has purg'd him but too thoroughly already , without the assistance of physick . this objection will appear as groundless as either of the former , if it be consider'd that a looseness is usually either the effect of indigestion , in which case it ceases after some time , and hardly requires the use of remedies ; or 't is a sign that the excrements are stopt in the great guts , and then if there be a copious evacuation , we must recruit nature , and repair her decay'd vigour , by good nourishment taken in small quantities : on the other hand , if the flux be inconsiderable , or if the patient be frequently troubl'd with a desire to go to stool , without voiding any thing , since 't is evident from thence , that the motion of the intestines is not sufficient to expel those impurities that cause such frequent irritations , we must in the first place by the use of clysters endeavour to dissolve that corrupt and biting matter ; and afterwards when the irritation ceases , we must take some purgative medicine to expel the remainder of that excrementitious matter that may be lodg'd in some places , which the clysters cou'd not reach . object . iv. against bleeding . 't is the usual cant of those who are profest enemies to bleeding , that the blood is the treasure of life , and consequently that we ought rather to furnish the enfeebl'd patient with a fresh supply of that precious liquor , than to rob him of what he is already possest of . but i must beg those gentlemen's leave to put 'em in mind , that the blood can never deserve so noble a title if it be either deprav'd or redundant : for if it exceeds either in quantity or quality , it is so far from preserving our health , that it exposes us to the most dangerous distempers . as our life is manifestly endanger'd when too large a quantity of blood is lost , so it is secur'd and supported when a moderate quantity of impure and corrupt blood is taken away ; however , it must be acknowledg'd that this evacuation ought always to be perform'd with a great deal of caution , according to the age and strength of the patient , the nature of his disease , and the seasons of the year . and therefore those who are desirous to be their own physicians , ought to try seveveral remedies , and to make choice of such as produce the same effects upon them which in the foregoing chapters are ascrib'd to safe and useful remedies . a treatise of particular remedies . the preface . when i form'd the design of publishing the preceding treatise , i did not intend to have added a collection of particular remedies , because i look'd upon that as a subject that had been sufficiently handl'd , and even almost wholly exhausted by so many authors who have compos'd entire volumes of this nature . but since i have been desir'd by several persons whom i wou'd not willingly disoblige , to compleat my vndertaking by subjoining an account of such remedies as i had observ'd to be most esteem'd , and found to be most useful and effectual , i cou'd not deny 'em so small a favour . and that i might render my performance in this kind more serviceable to the public , i thought fit to add some short reflexions , according to the variety of the subject . a treatise containing an account of the most simple remedies , and such as are most frequently used for the curing of several diseases . of medicines in general . medicines or remedies are mix'd bodies , which , being taken by the mouth , if they are internal , or applied outwardly , if external , serve to restore our health , by altering the bad disposition of our bodies . they differ both from our usual food , and from poyson ; the first of which preserves and supports our health , and the latter destroys it . we ought not to have recourse to purgatives unless the intestines be stuff'd with clammy and thick humours , or the mass of the blood be full of salt or bulky particles , that hinder its circulation , which may be known by a hardness or swelling of the belly , drowsiness , weariness , &c. 't is expedient to make use of clysters some days before purgation , that the purging medicine not meeting with any obstacles , may operate more strongly and quickly , and occasion less disturbance in the body . an ounce , or an ounce and a half of extracted cassia dissolv'd in a glass of whey , or mixed with an equal quantity of compound syrup of apples , moistens and cools the body , loosens the thick humours that are lodg'd in the breast , and helps one to spit freely . feeble and weak persons , such as those who are extremely lean , whom we usually call phthisical or consumptive , as also women with child , may be safely purg'd with an ounce or two of manna , taken in veal or chicken-broath . when we design to purge , scour and wash away the slimy matter that sticks in the intestines , we may profitably use the juice of roses , from one ounce to two . and 't is also a good remedy for a looseness . rhubarb taken in substance , from half a dram to a dram , purges choler , helps those that are troubl'd with a looseness , and serves to kill worms . it may be also us'd by way of infusion , from a dram to half an ounce , according to the age and strength of the patient . to evacuate hydropical humours , or bring down women's monthly courses , we may use the root of briony , from half a dram to a dram , or its juice to half an ounce . i will not speak of agaric , scammony , jalap , mirabolans , and mechoacan , because they operate too violently ; nor will i trouble the reader with an account of chymical medicines , which ought not to be used but with a great deal of precaution , nor without the advice of a physician . of diuretics . diureticks serve to augment the serosity or fluidity of the blood , to agitate the serous , and coagulate the fibrous part , and to retard the course of the humours . we ought never to use them without an antecedent preparation of the body by purgation , least the gross particles which they agitate , and drive towards the reins , shou'd breed an obstruction in those parts , and occasion a stoppage of urine . river-water , mineral-waters , and white-wine , are the mildest opening medicines we have . the five great opening roots , viz. asparagus , fennel , parsley , smallage , and butcher's-broom , provoke urine , and even sometimes procure sweating ; but i shou'd rather chuse to make use of those which are call'd the lesser opening roots , because they do not occasion so great an agitation in the blood , and consequently open a freer passage to the serous and saline particles . those roots are dogs-grass , capers , eringo , madder , and rest-harrow . you may prepare a decoction of 'em , adding , if you please , a sufficient quantity of sal prunellae . a spoonful of the juice of roses in a little spanish wine , or in two or three spoonfuls of brandy , is also a very good remedy for the colic , occasion'd by the pain of the kidneys . a simple bath of lukewarm water is diuretical , because it dilates the passages of the urine , and augments the serosity of the blood. of emeticks or vomits . vomitting is a contraction of the fibres of the stomach , by which the matter contain'd in that part is forc'd upwards thro' the oesophagus or gullet . emeticks may be profitably used when the stomach is burden'd with ill-digested food , or full of corrupt humours , in which case we are troubl'd with an aversion to meat , frequent reachings , bitterness in the mouth , dimness of sight , and sometimes with a lienteria , that is , when we void what we eat or drink by stool , without any signs of digestion . melancholic or phthisical persons ought to abstain from the use of these remedies , and likewise women with child , unless in some cases to hasten their delivery . a large draught of warm water proves emetic to those who are naturally enclin'd to vomiting , because it slackens the fibres of the stomach , and agitates the saline particles that are lodg'd in it . asarabacca taken in substance , from half a dram to a dram , provokes vomiting ; but if it be infus'd in wine , you may take from one dram to three . black hellebore taken from four to eight grains , purges upwards and downwards somewhat violently ; and , according to the opinion of paracelsus , cures the apoplexy , gout , dropsie , and epilepsie . of sudorifics and diaphoretics . we call a medicine sudorific when it procures sweating , and diaphoretic , when it works by insensible transpiration . they are both endu'd with a power to drive the serosities outwards , by putting the mass of blood in motion . guaiacum , sarsaparilla , butter-burr , carduus benedictus , wild marjoram , penyroyal , thyme , sage , sweet marjoram , bay-berries , corn poppies , treacle , and brandy , are sudorifics . the dose of the roots is from half an ounce to an ounce and a half to each quart of the decoction ; and the dose of the leaves is a handful . the shavings of harts-horn , from one dram to two , is both sudorific and cordial ; as are also those of ivory , from a dram to a dram and a half . they must be taken in two ounces of carduus and baum-water ; and the patient must be kept very warm in bed. of sneezing medicines and errhina . sneezing being occasion'd by the irritation communicated from the inferiour membrane to the dura mater , by the mediation of the olfactory nerves , causes a contraction by the reflux of the spirit into the carnous fibres ; so that the motion of the spirits being almost entirely stopt for some time after the pressure is over , they run most impetuously into the freest and openest passages , which are those that are bestow'd upon the muscles of respiration . and therefore when one sneezes after the contraction is over , he finds always some difficulty in breathing . from hence it may be inferr'd , that such remedies as provoke sneezing are very useful in the obstructions of the substance of the brain , because the dura mater pressing the spirits , communicates to them a sufficient degree of motion , to make way for themselves . the most common sneezing medicines are betony , tobacco , pellitory of spain , sage , sweet marjoram , ginger , and all other plants which abound with a sharp salt. these remedies must be avoided in the epilepsie , convulsions , and in the hysterical passion , because they encrease those distempers which consist in a disorderly motion of the spirits . errhina are medicines which bring forth mucous and impure humours from the nose without sneezing . they may be made of the juice or decoctions of those plants which i have already recommended for sneezing . of incrassating or thickening medicines . they are such as fix and put a stop to the inordinate motion in the mass of the blood , occasion'd by the eating of such things as are full of sharp and volatil salts . decoctions made of the roots of succory , sorrel , marsh-mallows , water-lily , &c. are of this nature . the dose of the roots is an ounce or an ounce and a half to each quart of the decoction . the leaves of purslain , lettice , sorrel , and of wild and garden succory , produce the same effect , if a handful of all together be added to each quart of the ptisan or decoction . the four greater cold seeds , viz. cucumbers , gourds , citruls , and melons , and the four lesser cold seeds , viz. lettice , purslan , and both sorts of endive , produce the same effect . the dose of all together may amount to half an ounce in emulsions . they are useful in heat of urine . the juice of limons , from half an ounce to an ounce , may also be reckon'd an incrassating remedy . of narcotics , or medicines that procure sleep . they quiet the unusual and preternatural motion of the muscles , and the violent convulsions of the nervous parts , by procuring a peaceable and quiet sleep . when they reach the mass of the blood , they unite themselves to the spirits , and hinder both their action and separation ; for these medicines are compos'd of volatile sulphurs mixt with terrestrial and oily particles . they are frequently given to those who are delirious or light-headed ; as also to such as are troubl'd with violent and obstinate evacuations . the four cold seeds , either greater or lesser , taken from a dram to half an ounce , in any convenient liquor , may be used for this purpose . the roots of henbane applied externally , by way of cataplasm , may also serve to procure sleep . opium may be also taken , from half a grain to two or three grains . of styptics or astringents . binding or astringent medicines dissipate the serous particles of the blood , and render it less fluid . they must not be us'd in the beginning of evacuations that are set on foot by nature , which must not be stopt for some days , according to the age and strength of the patient . rhubarb may be profitably us'd in such cases , from a scruple to a dram. nor ought claret to be omitted on such occasions . of carminative medicines . they are such as dissipate and expel wind. the most natural and most common carminatives are cloves , the seeds of anise , fennel , and coriander ; and 't is to be observed , that they are more agreeable to the stomach when they are confected and crusted over with sugar , or mixt with comfits . if you are troubl'd with wind in the lower part of your belly , you must prepare a clyster of a decoction of those seeds , with an ounce of the oil of walnuts . having given you a short account of medicines in general , i shall proceed in the next place to mention some specific and particular medicines , which in the schools are call'd topical remedies . 't is to be observ'd , that before the use of those particular medicines , you must evacuate the grosser impurities by clysters , and lessen the excessive quantity of the blood by bleeding . of particular remedies . a remedy for the head-ach . when the head-ach proceeds from phlegm , or from a cold cause , which is known by a drowsiness and heaviness of the head , the brain must be purg'd thus : take the leaves of rosemary , thyme , betony , and sweet marjoram , of each a handful ; dry them in the sun , or in an oven , beat them to powder , and sift 'em thro' a searce . take a convenient dose of this powder every morning and evening , about an hour or two before you eat . it mitigates the pain of the head by purging the brain . but when the distemper proceeds from heated choler , you must provoke sleep with some of the remedies mention'd in the chapter that treats of narcotics . against the apolexy . you must immediately open the patient's teeth with a spoon , and put into his mouth several large corns of salt ; then bleed him in the arm , and apply cupping-glasses with all convenient speed . against the palsie . take two ounces of rectified spirit of wine , three ounces of oil of bays ; mix them with an ounce of balsam of peru , and having incorporated 'em together , make a liniment , with which you must anoint the part affected , and wrap it up with a linen-cloth as hot as you can . a remedy for the rheumatism , hard swellings in the joynts , for all cold swellings , and to strengthen the nerves . take four or five handfuls of sage , beat it with a pound of fresh butter ; then boil all together for a quarter of an hour ; after which strain it through a course cloth , and rub the parts affected with the straining ▪ melting the ointment every time you use it . to purge melancholy . take polypody of the oak and tops of hops , of each half an ounce , and boil 'em with two or three rennet-apples cut in slices , in a sufficient quantity of water . then strain the decoction thro' a linen-cloth , and infuse in it two or three drams of sena , with as much beaten anniseeds as you can take up between your fingers and your thumb . take this medicine in the morning , and about two hours after drink some broath . to purge choler . make a broath or decoction of lettice , purslane , and succory ; infuse in it according to the season a handful of march violets , peach-flowers , or pale roses , and take it in the morning fasting . you may also take half an ounce of conserve of pale roses fasting , and a little after take a broath made of cooling herbs . to purge phlegm . boil fifteen grains of asarabacca-leaves in a-sufficient quantity of wine , with a little mint or baum. take three or four spoonfuls of the strain'd liquor in the morning fasting , and an hour or two after drink a little broath . for the itching of the eye-lids . take an ounce of white-wine , as much rose-water , a dram of hepatic or liver-aloes in powder , mingle 'em together , and apply a piece of fine linen dipt in this liquor to the eyes . for an inflammation in the eyes . take a spoonful of rose , and of plantain-water ; drop the mixture into the corner of the eye , and keep your eye shut . for deafness . take juice of onions , and brandy , of each an ounce and a half ; mix them together , and put some drops of the mixture luke-warm into the ears , and afterwards stop 'em with cotton . to stop bleeding at the nose . lay a key upon the patient 's back , betwixt the shirt and the skin ; or throw a glass of cold water in his face . a stone of cyprus-vitriol put into the nostrils , stanches the blood. the same vitriol is also good to cure ulcers in the mouth , by touching them two or or three times with it ; but you must not swallow your spittle after it . to cure a red face , and take away the pimples . dissolve a sufficient quantity of cyprus-vitriol in plantain-water ; and when you go to bed , wash the pimples with a little cotton dipt in the solution ; and in the morning wash your face with river or fountain-water . for shortness of breath . drink a glass of mead in the morning for eight days ; and if that be not sufficient , put into it five or six drops of spirit of tobacco . for obstructions of the lungs . take jujubes , sebestens , dry'd figs , damask-raisins , and ston'd dates , of each half a pound ; dogs-grass , liver-wort , hyssop , the leaves and flowers of colts-foot and scolopendria , of each a handful ; the four capillary herbs , of each half a handful ; liquorice four ounces ; and three pounds of sugar . make a syrup of all ; use it often , and swallow it as slowly as you can . for the pleurisie . take half an ordinary glass-full of the juice of bugloss or borage , and an equal quantity of the juice of broom ; mix them together , and drink the mixture warm before you go to bed ; lying upon that side where you feel the pain , or upon your back . for a cold. take a spoonful of oil of sweet almonds , two spoonfuls of syrup of violets , and a glass of ptisan ; mix them together , and drink off the whole when you go to bed. to stop vomitting . take a spoonful of the juice of pomegranates or of limons , and half a dram of salt of wormwood ; mix them for a draught . to strengthen the liver . take a pound of the juice of endive , and an ounce of the juice of burnet ; mix them well together , and take half a glass every morning for eight or fifteen days . for the spleen . take two handfuls of the leaves of harts-tongue , chop them , and put them into a strong bottle , with two pints of white-wine ; cover the bottle with a piece of thick cap-paper , making several holes with a pin in it ; then boil the wine softly till it sink a few inches in the bottle . take half a glass of this liquor in the morning fasting , for eight days . for the jaundice . take the dung of a young goose , chicken , or hen , dry it in the sun , and beat it to powder . take from half a dram to a dram of this powder every morning in a glass of white-wine , with a little sugar and cinamon , for eight days . for the dropsie . take half a glass of juice of chervil , with an equal quantity of white-wine , and about two hours after drink a little broath . you must continue the use of this medicine till the swelling be abated ; and in the mean time drink very moderately . infuse burnet in water , and mix it with an equal quantity of white-wine for your ordinary drink . for the nephritical colic , or stone in the kidneys . take two ounces of oil of sweet almonds drawn without fire , with a like quantity of juice of limons , or citrons ; or , if you please , you may take the oil in two ounces of white-wine . for the bilious colic . take rose-water , and oil of sweet almonds , drawn without fire , of each two ounces ; mix them for a draught . for the wind colic . take a greasie dishclout , and apply it pretty hot to the belly , or where you feel the pain . renew it often . another . dry a handful of common salt , put it in a linen cloth , and apply it pretty warm to the place affected . for all sorts of colics . take a dram of walnut-flowers in powder , in a glass of white-wine . for a looseness . take every three hours a pint of cow's-milk boil'd with the yolk of an egg , about half an ounce of sugar , and as much white-bread as you think fit : you must neither eat nor drink any thing else ; and besides you must keep your self in bed , or at least in a dry and warm place . for a dysentery . take two ounces of oil of sweet almonds drawn without fire ; or , if that cannot be had , take the like quantity of sweet oil-olive , two ounces of rose-water , and one spoonful of sugar . mix them all together for a draught to be taken in the morning fasting . the signs of a dysentery are a looseness accompany'd with a griping pain , and the voiding of blood , or excrements mixt with blood. about two hours after the taking of the above-mention'd medicine , you may drink some broath , and eat a new-laid egg. you may make your broath with a leg of mutton , or a cock. so long as the distemper lasts , you must take a clyster every day made only of the decoction of barley and bran ; and when you are just ready to take it , add the yolks of two raw eggs , with a little sugar , and beat them well together . you must be let blood once or twice in the arm , and must drink nothing but a ptisan made of the decoction of barley and liquorice . you must not take a purging medicine till eight or ten days after the cure. then you may take half an ounce of catholicum dissolv'd in about four ounces of rose-water . for the worms . take two spoonfuls of the juice of limons or citrons , with the like quantity of sweet oil , or of white-wine , and mix them for a draught to be taken in the morning fasting . for the worms in little children . chafe the belly about the navel with oil of bitter almonds , and lay a plaister of aloes over it . for the piles either internal or external , whether they void blood or not . take small male sengreen , or prick-madam , and fresh butter a sufficient quantity , beat 'em together in a mortar , and apply it to the part , renewing it three or four times a day . for the pain of the kidneys . dip a linen cloth in oxycrate , and apply it to the part affected . oxycrate is a mixture of six parts of water , and one of vinegar . for the stoppage or suppression of the vrine . infuse an ounce of linseed in a pound of river or fountain-water , for twenty four hours . if it be in the summer , you must infuse it in a cool place ; and if in the winter , in warm ashes . afterwards strain it off , and put it into a glass bottle . drink a glass of it every morning , noon , and night . for the diseases of women . to bring down the courses . beat two or three heads of garlick , and make a plaister of them , which must be apply'd to the lower par● of the back , on the right-side . to stop the immoderate flux of blood which happens to women in labour , or after they are brought to bed. inject two or three clysters of oxycrate every day . for the suffocation of the womb. take an ounce of cinamon cut into small pieces , three ounces of fine sugar in powder ; mix them , and add four ounces of rose-water , and six ounces of strong brandy ; let them stand twelve hours in infusion , strain it two or three times thro' a woollen cloth , and keep the liquor in a glass-vial . the patient may take two or three spoonfuls of this liquor , to prevent the return of a paroxysm ; and even during the fit , that she may be the sooner delivered from it . for fits of the mother . take a handful of the herb call'd avens , beat it , and infuse it for the space of an hour or two in a pint of white-wine , and let the patient drink a little of it when sh● is thirsty . for a woman in labour , to hasten her delivery . take the liver and gall of the fattest eel you can procure , dry 'em in an oven after the bread is drawn out , and beat 'em to powder . the dose is one dram in three or four spoonfuls of the best wine . to expel a dead child . give the sick woman an ounce of the juice of hyssop , in half a glass of warm water , with a spoonful of brandy . for the colic , or griping pain of the belly , which frequently assaults women that are newly deliver'd . take orange-flower-water , and syrup of maidenhair , of each two ounces ; mix and 〈◊〉 a draught . to bring milk into the breasts of women that are newly deliver'd . give the woman a dram of the powder of fennel-seed in cabbage-broath , or in a glass of white-wine . for those who have too much milk. take rose-water and verjuice , of each two ounces ; mix them together with five or six grains of salt ; heat the mixture upon a chafing-dish ; then dip a linen cloth four or five times doubl'd , in the liquor , and apply it warm to the breast , laying over it two pieces of linen well heated . you must renew the application twice a day ; and if the distemper continue , you must apply it also the day following . to dry up the milk in those who are not willing to suckle their children . take a bitter orange , pierce it in several places with the point of a knife , or with a bodkin , squeeze out the juice , and put the orange into a little earthen-pot , which you must fill with oil-olive ; boil away two thirds of the oil , and then rub the breasts with it very softly , and as warm as it can be endured . for the inflammation of the breasts . take the crum of a white-loaf , boil it in a sufficient quantity of milk ; add an ounce of oil of lilies , and make a pultiss , which must be apply'd to the breast . for the fits of a tertian-ague . in the beginning of the third and fourth fit , take half a glass of the juice of borage , mixt with the like quantity of white-wine ; but you must take a clyster , and be let blood the night before . for an intermitting fever . take a handful of the leaves of burnet , infuse them twelve hours in a pint of white-wine ; then strain out the wine thro' a linen cloth , and give the patient half a glass of it at the beginning of the cold fit , continuing after the same in the three or four succeeding fits. for a quartan ague . dissolve the yolk of a new-laid egg in a glass of wine , and drink it at the beginning of the cold fit. for a purple fever . take the leaves of wood-sorrel , scabious , carduus benedictus , and queen of the meadows , of each one handful ; boil them in a sufficient quantity of river or fountain-water . to the strain'd liquor add four drops of the spirit of vitriol , and half an ounce of sine sugar . let the patient take half a glass of this liquor before or during the fit , continuing after the same manner five or six days . let him drink a ptisan made with barberries and scorzonera-roots . let him not take a purging medicine till the fever disappear . for the plague . melt an ounce of old hogs-grease , with a like quantity of honey ; then remove the vessel from the fire , and add an ounce of rie-meal , and two yolks of eggs , stirring them all the while . spread this ointment upon leather , and apply it to the bubo's , changing it twice a day . when a carbuncle or bubo is suppurated , and breaks , put into it a tent dipt in the same ointment , and lay a pultiss over it . for carbuncles or plague-sores . take the ointments populeon and basilicon , of each one ounce ; mix them , and spreading a sufficient quantity upon a piece of leather , apply it to the sore till the scab or eschar fall off . a remedy for corns . boil a sufficient quantity of the crum of brown-bread in milk , to the thickness of broath ; and after you take it off from the fire , add to it a proportionable quantity of vnguentum rosatum , spread it upon linen , and apply it to the corn. to preserve the face from being mark'd by the small-pox . dip a feather in oil of sweet almonds , drawn without fire , and anoint the pocks as they come out for the space of nine or ten days . to preserve the sight in the small-pox . put a little saffron in plantain-water ; mix them well together ; then drop it into the patient's eyes . another . take a piece of gold , heat it red-hot in the fire , quench it several times in plantain-water , and pour some drops of the water into the eyes of the patient . you must continue in the use of this remedy from the first appearance of the small-pox , ●or the space of three weeks or a month. for the sciatica . take mustard-seed and figs , of each two ounces ; beat 'em to a mash , which must be apply'd like a plaister to the part ●ffected , and often renew'd . for the itch. after you have been let blood in the arm , and purg'd , according to your strength and constitution , rub the palms of your hands , your wrists , the soles of your feet , and even your whole body , with an ointment made of two ounces of fresh butter , and half an ounce of the flower of brimstone , well mixt together : warm it every time you use it : and that it may work more effectually , you may anoint your self near the fire . for a tetter or ring-worm . take three drams of new wax , melt it with four ounces of oil of roses , and two ounces of honey of roses . when 't is all melted , take it off the fire , and put to it an ounce of soot , and half an ounce of ceruss in powder ; stirring it till it be cold . when you have occasion to use it , spread it upon a linen cloth , and apply it to the part affected . for a cut or wound . take a red-hot coal out of the fire , beat it to powder , and put some of it into the wound . it will immediately stanch the blood. for burning . take four spoonfuls of water , in which unslack'd lime has been quench'd , the like quantity of oil of nuts , and beat them up to the thickness of a liniment ; then anoint the burnt part with a feather , and cover it with brown paper . to open all sorts of tumours without a lance. take fresh butter and verjuice , of each two ounces , mix and boil them together : dip a fine linen rag , or piece of brown issue-paper into the liquor , and apply it pretty hot to the place affected . for all sorts of inflammations that happen either before or after the breaking of a tumour . take a fine linen rag , dip it in oxycrate or water ; then spread a little of galen's ceratum upon it , ( which may be found at any apothecary's shop ) and apply it to the inflamed part. for bruises . take a quarter of a pint of thick red-wine , two ounces of fresh butter , two pugils of provence roses , and one pugil of wheat-bran ; boil all together to the thickness of broath , spread it upon a linen cloath , and apply it to the part affected . for all sorts of wounds . take a pound of fresh butter , a quarter of a pint of the juice of sage , the like quantity of the juice of wall-wort , an ounce of bay-berries in powder , with a quarter of a pint of good wine . boil all together in a vessel upon the fire , to the thickness of an ointment , or till the moisture be consum'd , and reserve it for use . for all gun-shot wounds . take two ounces of birth-wort , either long or round , put it into an earthen pipkin with three quarters of a pint of wine , and boil away one half ; then take the pot from the fire , and put in two ounces of sugar . keep this liquor for use in a glass-bottle . when the wound is large , lay on the first dressing with the whites of two eggs beat up to a froth , to which add a dram or two of bol●-armenic in powder ; then spread the whole upon the tow of fine hemp , and leave it upon the wound till the same hour next day . after twenty four hours you must take away the first dressing , put some of this water into a spoon , heat it lukewarm , dip a linen rag in it , and wash the wound ; and lay upon it another piece of linen dipt in the same water : taking care to keep the wound always moist . for all sorts of vlcers . take burgundy-pitch , rosin , and new wax , of each two ounces ; put them all into an earthen-pipkin , and melt them on the fire ; then add six ounces of fresh butter , with a dram of vardigr●ase in powder , stirring 'em all the while . put this balsam into an earthen pot , and keep it for use . for a gangrene . infuse half a pound of vnslak'd lime for the space of six hours , in a pint of smith's-water ; then pour it off softly , without ▪ removing the vessel . in this water infuse a dram of sublimate for the space of a night . then add a sixth part of rectified spirit of wine , and pour it all off without stirring the sediments . wash the gangren'd parts every morning , noon , and night , with this water a little heated . of ptisans or decoctions . they may be prepar'd several ways , according to the various uses they are made for . the most common are purgative , laxative , cooling , and pectoral ; tho' many other sorts may be made , according to the different distempers that attack human bodies . but i shall only mention those that are most frequently us'd , and most easily prepar'd . a cooling , opening , and pectoral ptisan . take half a peck of good oats well cleans'd , wild succory and burnet , of each one handful ; boil them softly in a gallon of river-water , for a large half hour , or three quarters of an hour ; after which add half an ounce of sal prunellae , with a quarter of a pound of the best honey you can procure ; and boil it again softly for half an hour : then take it off the fire , strain it thro' a linen cloth , and pour the liquor into an earthen pot. take a draught of it two hours before , and two hours after meals . a purgative and laxative ptisan . pour two quarts of river or fountain-water , into a close pot , and set it near the fire ; put into it half an ounce of sena , four or five roots of wild succory , two little sticks of liquorice , more or less , according to the palate of the patient ; and a dram of green fennel-seed ; then tye a dram of the raspings of ivory , and the like quantity of harts-horn in a linen rag ; boil 'em a little longer with the rest of the ingredients in the pot , and afterwards strain out the liquor . drink a glass of it every morning fasting for eight or ten days . a pectoral ptisan . take jujubes , sebesten , and damask raisins , of each one ounce ; a stick of liquorice beaten , and a quarter of a pound of honey ; boil them softly in two quarts of river-water , for a quarter of an hour ; and afterwards strain out the liquor thro' a linen cloth. you may drink a glass of it every morning , and another at night when you go to bed ; it must neither be too hot nor too cold when you drink it . of syrups , and their vertues . the syrups that are most frequently us'd , are the syrup of pale roses , the syrup of peach-flowers , compound syrup of apples , compound syrup of succory . syrup of violets , syrup of maiden-hair , and the syrup of corn-poppies . the syrup of pale roses serves to evacuate all sorts of serosities , either phlegmatic , bilious , or melancholic ; it strengthens the stomach , and opens obstructions in the capillary vessels of the liver , and of the rest of the entrals . the syrup of peach-flowers is good for those who are hydropical , and is particularly adapted for expelling serous humours . compound syrup of apples evacuates the melancholic humour which infects the mass of the blood. it is also very good to purge the spleen . compound syrup of succory , prepra'd with rhubarb , purges the redundant bile , strengthens the liver and stomach , and opens obstructions in other parts of the body . syrup of violets purges choler , cools , and promotes expectoration : you may take an ounce or a spoonful of it in a glass of water ; but you must have two glasses , and pour it out of one into the other several times , to dilute the syrup . syrup of maiden-hair is of excellent use in diseases of the breast ; it frees it from the corrupt humours that are log'd in it , and helps the sick person to spit . syrup of corn-poppies procures sleep : the dose is from an ounce to two ounces at night . for the tooth-ach . after eating , you must gargarize your mouth , and wash your gums with wine and water ; then take the ashes of the second bark of the ash-tree ; mix 'em with a spoonful of brandy , and make a plaister , which must be apply'd to the temples on that side where you feel the pain . another . put a clove or two upon the aking tooth , then shut your teeth , and hang your head on that side where the pain lies ; this will draw out abundance of water , and by that means give you ease . if the tooth be rotten or carious , you must pull it out , or else put a drop of aqua-fortis into it . of clysters . a cooling clyster . make a clyster of oxycrate , that is , mix a pint of lukewarm water with six spoonfuls of vinegar . a clyster for one who is costive . take a quarter of a pound of oil of nuts , and the like quantity of common honey , put them into a pint of water , and if you are troubl'd with gripes , add as much powder of anise or fennel-seed as you can take up between your fingers and thumb : if not , add half a quarter of a pint of vinegar , and boil it as usually . a clyster to stop a looseness . make a decoction with white mullein , provence roses , and plantain , of each one handful ; lin-seed and quince-seed , of each a dram ; half an ounce of starch , and the yolk of an egg. in the beginning of a looseness you ought not to make use of astringent medicines , but must let nature act without disturbance for some days , according to the age and strength of the patient . finis . an index of the principal matters contain'd in the treatise of remedies . of medicines in general , 73 of diuretics , or medicines that provoke urine , 75 of vomits , 76 of sudorifics and diaphoretics , or medicines that procure sweating and insensible transpiration , 77 of sneezing medicines , and errhina , 74 of incrassating or thickening medicines , 79 of narcotics , or medicines that procure sleep , 80 of styptics or astringents , 81 of carminatives , or medicines that dispel wind , ibid. of particular remedies . for the head-ach , 82 for the apoplexy , 83 for the palsie , ibid. a remedy for the rheumatism , hard swellings in the joynts , for all cold tumours , and to strengthen the nerves , ibid. to purge melanch●ly , 84 to purge choler , ibid. to purge phlegm , ibid. for the itching of the eye-lids , 85 for an inflammation of the eyes , ibid. for deafness , ibid. to stop bleeding at the nose , ibid. to cure a red face , and take away pimples , 86 for shortness of breath , ibid. for obstructions of the lungs , ibid. for the pleurisie , 87 for a cold , ibid. to stop vomiting , ibid. to comfort and strengthen the liver , ibid. for the spleen , 88 for the jaundice , ibid. for the dropsie , ibid. for the nephritical colic , or stone in the kidneys , 86 for the bilious colic , ibid. for the wind colic , ibid. another , ibid. for all sorts of colics , ibid. for a looseness , 90 for the dysentery , ibid. for worms in the belly 91 for the worms in little children , ibid. for the piles , either internal or external , whether they void blood or not , ibid. for a pain in the back or kidneys , 92 for a stoppage or suppression of urine , ibid. remedies for the diseases of women . to bring down the courses , 93 to stop the immoderate flux of blood which happens to women in labour , or after they are brought to bed , ibid. for the suffocation of the womb , 94 for fits of the mother , ibid. for a woman in labour , to hasten her delivery , ibid. to expel a dead child , 95 for the colic , or griping pain of the belly , which frequently assaults women that are newly deliver'd , ibid. to bring milk into the breasts of women that are newly deliver'd , ibid. for those who have too much milk , ibid. to dry up milk in those who are not willing to suckle their children , 96 for an inflammation of the breasts , ibid. for the fits of a tertian-ague , ibid. for intermitting fevers , 97 for a quartan-ague , ibid. for a purple fever , ibid. for the plague , 98 for carbuncles or plague-sores , ibid. a remedy for corns , ibid. to preserve the face from being mark'd by the small-pox , 99 to preserve the sight in the small-pox , ibid. another , ibid. for the sciatica , ibid. for the itch or scab , 100 for a tetter or ring-worm , ibid. for a cut or wound , 101 for burning , ibid. to open all sorts of tumours without a launce , ibid. for all sorts of inflammations that happen either before or after the breaking of a tumour , 102 for bruises , ibid. for all sorts of wounds , ibid. for all gun-shot wounds , 103 for all sorts of ulcers , ibid. for a gangrene , 104 of ptisans or decoctions . a cooling , opening , and pectoral ptisan , 105 a purging and loosening ptisan , ibid. a pectoral ptisan , 106 of syrups , and their vertues , ibid. syrup of pale roses , 107 syrup of peach-flowers , ibid. compound syrup of apples , ibid. compound syrup of succory , ibid. syrup of violets , ibid. syrup of maidenhair , ibid. syrup of corn-poppies , ibid. remedies for the tooth-ach , 108 of clysters , 109 cooling clysters , ibid. a clyster for one that is costive , ibid. a clyster to stop a looseness , ibid. the end of the table . ugieine or a conservatory of health. comprized in a plain and practicall discourse upon the six particulars necessary to mans life, viz. 1. aire. 2. meat and drink. 3. motion and rest. 4. sleep and wakefulness. 5. the excrements. 6. the passions of the mind. with the discussion of divers questions pertinent thereunto. compiled and published for the prevention of sickness, and prolongation of life. by h. brooke. m.b. brooke, humphrey, 1617-1693. this text is an enriched version of the tcp digital transcription a77586 of text r209490 in the english short title catalog (thomason e1404_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 167 kb of xml-encoded text transcribed from 145 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a77586 wing b4905 thomason e1404_1 estc r209490 99868367 99868367 169920 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a77586) transcribed from: (early english books online ; image set 169920) images scanned from microfilm: (thomason tracts ; 181:e1404[1]) ugieine or a conservatory of health. comprized in a plain and practicall discourse upon the six particulars necessary to mans life, viz. 1. aire. 2. meat and drink. 3. motion and rest. 4. sleep and wakefulness. 5. the excrements. 6. the passions of the mind. with the discussion of divers questions pertinent thereunto. compiled and published for the prevention of sickness, and prolongation of life. by h. brooke. m.b. brooke, humphrey, 1617-1693. [32], 256 p. printed by r.w. for g. whittington, and are to be sold at the blew-anchor in cornhill, near the exchange, london : 1650. the first word of the title is in greek letters. annotation on thomason copy: "june 13th". reproduction of the original in the british library. eng health promotion -early works to 1800. health -early works to 1800. a77586 r209490 (thomason e1404_1). civilwar no ugieine: or a conservatory of health. comprized in a plain and practicall discourse upon the six particulars necessary to mans life, viz. 1 brooke, humphrey 1650 26873 19 50 0 0 0 0 26 c the rate of 26 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-08 robyn anspach sampled and proofread 2007-08 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion υγιεινη . or a conservatory of health . comprized in a plain and practicall discourse upon the six particulars necessary to mans life , viz. 1. aire . 2. meat and drink . 3. motion and rest . 4 ▪ sleep and wakefulness . 5. the excrements . 6. the passions of the mind . with the discussion of divers questions pertinent thereunto . compiled and published for the prevention of sickness , and prolon●●●ion of life . by h. brooke . m. b. mihi verò , & qui ambitionis , aut cujusvis cupiditatis gratià , impeditam negotiis vitam delegerunt , quo minus corpori curando vacare queant , ii quoque servire ultro dominis , & quidem pessimis videntur . gal. london , printed by r. w. for g. whittington , and are to be sold at the blew-anchor in cornhill , near the exchange . 1650. praesidi , electis , reliquisque collegii medicorum londinensis sociis ; egregiis , viris , doctissimisques . d. pvlblicae sanitati consulens , ad quorum pedes libentius tractatulum hunc deponerem , quàm vestris , qui {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , summi estis antistites : non est gratitudinis hoc , sed observantiae pignus , quippe qui prius de vobis bene mereri studui , quàm audire , & sodalitii vestri me dignum reddere quàm ambire . hoc saltem cona●● fas sit ; nec desperare . medicinae partem hanc secundam , abstrusam satis , & nodosis implicatam controversiis consultò el●gi , & vernaculâ promulgavi , uniuscujusque scilicet , cognitioni necessariam , & ut vos etiam expertos magis , & intimiores apollinis {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} provocarem , quod perfunctoriè incoepi , stylo magis exarato per ficere , rationibusque veritatem magis irrefragabilibus confirmare . gladio vixdum vaginato , novum imminere videtur bellum ( quod tamen avertat deus ) publica autem calamitas , medicorum duplicare curam industriamque debet ut vel sic compensanda strages . litibus quidem locupletatur jurisconsultus , morbis medicus , illius autem finis debet esse pax , hujus sanitas : quippe utriusque lucro , populi preferenda est salus : haec est summa lex tam in scholâ hippocratis , quàm in politicis . sanitatis praecepta necesse est & tutò cognoscat populus , in hisce enim sui juris est ; bisce etiam abundè vacat , reliquas medicinae partes , nisi omnes , easque non superficialitèr sed intimè cognoscat , melius est ut penitus ignoraret ; adeò luculentèr constat , nihilo plus inesse periculi quam imperfectâ scientiâ . operae pretium ergo existimavi enchiridion diaiteticum concinnare , portatu facile , quo promptè consilium unicuique occasioni suggeratur : primitias has vobis dedico , exiles satis , nec tanto dignas patrocinio ; majora tempus proferet vestrumque exemplum : haec interim candidè accipite verissimum observantiae {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , & me vobis addictissimum totâ vitâ futurum existimate . h. brooke . ex musaeolo meo londini , anno salutis , 1650. to the reader . being solicitous of thy health , and finding thee too neglectful of thy own i have for thy benefit at a few leasure hours compiled the ensuing . treatise of that part of physick which concerns dieting , or the regulation and well ordering thy life , the reasons prompting me thereunto being these . 1. my duty as a physician , for being bred up in the study of that faculty , and licentiated in the practise thereof , and so taking upon me a generall care and charge of preserving health , i judg my self thereby obliged to communicate what councel , and advice i esteem necessary thereunto . 2. because this part of physick , though by most physicians esteemed the principall , and by some the all , or only necessary part , yet hath the publication thereof in the english tongue been omitted , very little having been written thereupon , which was an urgent & more then ordinary motive to me , to supply somewhat that defect . 3. the physician being seldom or not at all consulted with about preserving health : there is the more need of furnishing every man with a manuall , that may be alwaies ready at hand , to which recourse may be had upon any occasion ; and indeed so far every man ought to be a physician , or else he brings into question that discretion , by which well imployed , in a strict observance of what is good or bad , wholsom or unwholsom , in the six non-naturals , he may easily make his conclusions , and reserve them as a guide to himself , and leave them as a help to his posterity . if i had regarded applause , or preferred fame & opinion before thy welfare , i should have come abroad in a more queint & scholastical dress ; whereas i have now studied plainness , and ( so far as the subject i treat upon will permit ) evened my words to the meanest capacity : which though happily the most critically learned may despise , yet will the most wise i doubt not approve : knowing well that matter was not made for words , but words for the plain and intelligible conveyance of our minds one to another . vnwilling i was , as dr. brown cautions us , to put thee to the trouble of learning latine , to understand english : my drift being herein not so much to delight the learned , ( who may elsewhere find gardens enough to exspatiate in ) but instruct the ignorant . i have not taken much care in quoting authors , ( to some of whom i have been beholding ) intending thou shouldst rather be perswaded by reason then authority : and this i did , ex industriâ , on set purrose , preferring the simplicity of truth before the honor of allegation . i desire likewise , that notice may be taken , that what i have written , is intended for the preservation of health ; other rules there are in diseases to be observed , particular , according to the nature , and with reference to the beginning , augmentation , state , and declination of each disease , in which each one must expect advice from his physician . this part of physick thou mayst simply and safely known : in the rest , unless thou beest skilful in all , and with some exactness , 't is better thou remain ignorant which thou canst not be , if thou hast any other employment , considering the abundance of time necessarily required , before 't is possible to attain those many particulars that are hard to be learnt , and yet of necessity to be known , before thou canst without extreamest hazzard undertake the practise of physick : with a smattering and imperfect knowledge , thou mayst be bold ( as most are ) but not skilful . to the first gain and pride may prompt ; but to a true physician , see by that which follows what is necessary . it is expedient thou shouldst first know whereof man is made : his principles of composition , his due temperament , as he is , intire , and of every part : their deviations likewise and diversities ; the nature of spirits , innate heat , and radicall moisture . the conformation , situation , and use of all and every part of the body , both similar and organical , the several vessels , rivulets , and conveyances within us ; and this is only attainable by frequent dissection and inspection . thou art also to know the operations of the soul , as it is distributed in , and makes use of several parts of the body : whether they be nutritive , generative , vital , animal sensitive , motive . the particulars contained in the diaetetical part , thou hast in this treatise : thou art likewise to have exact knowledg of all diseases of the whole body , and of every part : their nature , causes , differences , symptoms or concomitant accidents , and signs , as well to know them by , as also to fore-know their issues and events ; their usual mutations , duplications , sudden and many times frightful alterations : which will distract the practitioner , who to save his credit will then also venter , but with extreamest danger to the patient . but above all , and that which is most necessary , is right knowledge of the manner and method of curing : which comprehends all the operations in physick and surgery , which are exceeding numerous , and require a large discourse , but to reckon up and explain . and as one requisite hereunto , thou oughtest to be furnished with the knowledge of all plants and trees , ( at least that are in use in physick ) their roots , stems , barks , leaves , flowers , berries , fruits , seeds , excresences ; to know all forraign drugs , gums , rozens , juyces liquid and inspissated , all medicinal animals , their parts and excrements ; whatsoever the sea affords for medecine : or the bowels of the earth , as mettals and minerals . all these ought well to be known , both how to choose them , to prepare , mix and compound them . to make of them distilled waters , simple and compound : conserves , syrups , loches , powders , electuaries , pills , trochisks , diet drinks , apozems , potions of all sorts , proper to each body , part , disease : vomits , iuleps , ptisans , opiats , epithems , lotions , fomentations , baths , liniments , oyntments , cataplasmes , cerats , plaisters , vesicatories , colliries for the eyes , caps for the head , gargarismes for the mouth and throat , dentifrices for the teeth , errhina for the nose : sneezing-powders , suffiments , pessaries , suppositories , clysters and injections . these of diverse kinds , with many more , which for brevity sake i omit , a physician ought to be well seen in , and acquainted with ; but principally to know the proper time , and season of using them ; which is not to be done , but with much study , education therein , great helps and experience ; and yet without that , all medicines , though in themselves , they be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as the hand of god to cure diseases , prove like a sword in a mad mans hand , by which instead of doing the physicians work , work is made for the physician . i intend not by this to affright any from the acquisition of the medicinal art : but rather to let the world see , what is requisite thereunto , that it may understand how far short of being physicians such men are , who upon the bare stock of a few receipts , and knowing how churlishly to purge and vomit , with three or four more common operations in physick , presently and with confidence fall to the practise therefore : as if a man should boast himself a good painter , because he knows how to mix colours , but knows not what belongs to symmetry and proportion . — sed quo non mortalia pectora cogit , auri sacra fames — it were better their need or avarice did prompt them to venter upon some other subject then the body of man . thus much i thought good to insert in this place , to shew the difference between what is requisite to the preserving preserving thy health , and restoring it ; the first is properly thy own work , the last is the physicians , unless thou givest thy time to make thy self such . but to return from whence i doubt i have too long digressed ; they who resolve to continue their course of life without care or consideration of their health guided by their appetite , and not their understandings , will receive little or no benefit by this treatise : however liberavi animam meam , i have done my duty , and therein receive satisfaction . others who are more careful of themselves will , i question not , hence gain some light and benefit , to whom i offer this , but not impose it ; prefer it in my own understanding as best , but submit it to theirs ; and wish them to be perswaded , as the reason thereof proves efficacious : all that i desire is , that they would not be prejudiced by custom , and long received opinion wch in some places it thwarts : but preseinding from that , give their understandings leave clearly to examine , and so judge and practise . it is like my attempt herein may set others at work ; i shall be glad of that also , and of whatsoever else may tend to the helath and commodity of mankind . studious whereof is , thy friend and servant , h. brook . from my study in more-feilds , this 16. of april . 1650. to my freind the author , a truly learned and expert physician . what mean you sir ? this will undo physicians , and surgeons too . they live by sickness , not by health , disorder brings them all their wealth . if this take place , you ne'r will ride on foot cloth , with a groom by your side . this is as if a draper should , invent a neat spun cloth , that would seven ages last , and after be fresh , and fit for livery . pray timely think on 't , and recall this book , that will undo us all . you rather should excess invite , and raise decayed appetite . cry down all rules , and freedom praise , the rich t' apicius diet raise ; teach curious sauces , and advance the mysteries of intemperance . make rabelaies in our english shine , erect a school for aretine : that to encrease physicians gain , the rich mans gout and p — may raign . catarrhes and palsies , and the new disease that lately scapt so few . or think you that egregious race of leeches that yet spring apace from every trade , will find you more work , then diseases did before . or then those books which teach new skill ▪ how with good medicines men to kill . but your diffusive soul , that still studies the world with truth to fill and useful knowledge , shews a way ( would mankind but your rules obey ) to scape those quick sands , and live free from need of drug , or surgery . reader . this little manuel will prove a house physician , that in love to each mans health , will ready stay without his fee , and every day , councel sound and plain impart , drawn from surest rules of art . where by an undisturbed health thou mayst enjoy the crown of wealth . but i detain you from a feast , at which you long to be a guest . read and practise , so you 'l find in a sound body , a sound mind . sam. blaicklock , chirurgus . the table . of aire . 55 which the best aire . ibid. helps against bad aire . 58 sharp aires . 60 corruption of aire . 62 change of aire by winds . 63 of native aires . 71 sudden alteration of aire bad . 72 caution about aire . 74 of anger . 237 its discommodities . ibid. remedies against anger . 228 b. no breakfast . 123 c. benefits of continency . 185 costiveness to be prevented . 52 of custom 34 customs how to be altered . 35 d. rules for drink . 133 effects of drunkenness . 136 of dotage . 240. e. of the excrements . 182 excrements of the belly . 189 their proportion to the aliment . 191 excrements of the brain . 217 of the ears and nostrils . 218 commodity of exercise . 143 exercise when to be forborn . 159 what best for the fat and lean. 160 when best . ibid. places bad for exercise . 161 violent exercise bad . 162 drinking cold beer after exercise bad . 165 also drinking sack and strong waters . 166 kinds of exercise . 167 f. errors in feeding . 104 cautions about feeding . respect in feeding to the nature of meats . 114 to the constitution of the person . 115 to the season of the year . 116 best times of feeding . 118 order of feeding . 139 of feasting . 110 of frications . 171 h. health what it is . 15 by the orderly use of what things health is preserved . 21 of hunger . i. intemperance . 85 it hinders nourishment and growth . 90 of joy . 251 effects of joy . 252 incommodities of incontinency . 187 l. of love . 236 three kinds of love . 236 godlike . ibid. humane . 237 conjugall . 238 of looseness . 192 of lust . 238 m. of motion and rest . 143 of meat and drink . 77 due quantity of meat . 84 drink against melancholy . 249 p. whether physick be necessary for the preserving of health . 44 cautions in using physicall helps . 47 whether customary physick be to be continued . 49 physick worse for the healthful . 51 of the passions . 220 r. commodities of rest . 176 s. discommodities of a sitting life . 144 of sleep and wakefulness . 174 cause of sleep . ibid. evils of immoderate sleep . 176 long sleeps for whom best . 178 sleep after dinner . 180 form of lying in sleep . 181 of sweat . 210 when sweating to be avoided . 211 when to be provoked . 212 helps to sweat . 214 why sleep causes sweat . 215 long and violent sweating bad . 216 what smels best . 70 of spitting . 217 of sadness . 243 remedies against sadness . 244 larger supper . 127 t. the bounds of temperance . 100 gaeatest pleasure in temperance . 95 1. rule of of temperance . 102 2. rule of temperance . 103 of thirst . 80 v. of the vrin . 193 divination by vrin a deceit . 194 a conservatory of health . it is as much the duty of a physitian to endeavour the preserving of health , as the restoring it : and so much the more carefull he ought to be , by how much the more neglectfull people are of themselves : this is indeed a charge that we are not so much obliged to by gain , as by conscience ; for there are few or none that come to the physitian to keep themselves wel , but only when they are forc't thither by the importunity of sickness : it becomes us therefore who have the charge of bodies , to send our councell abroad , and though that may be a means to lessen our practice , yet will it much quiet our minds in the discharge of a necessary part of our duty ; it is much easier to prevent diseases , then expell them , it may be done with small care , and less expence ; our diseases cost us dear , not only in the cure , but in the purchase , being for the most part the off-springs of intemperance , incontinency , disorder , and other very costly vices . temperance therefore brings a double commodity with it : the preserving of health , and the saving of expence , all which notwithstanding , so indulgent is the generality of mankind , to their appetites , and the present enjoyment of their loose and inordinate desires , that they utterly cast off the consideration of events and consequences , never duly prizing health till they have lost it : preferring a sickly , wearish , and momentany delight before a full , perfectly contentfull , & durable . a customary saying they have , that he lives miserably , who lives physically ; and that they who observe rules , look palest , are most frequently sick , and in physick , of lean and consumed bodies : whereas the good fellow , that regards not what he eats , or how much he drinks , is usually plump and ruddy , seldome sick , & though happily they live not so long , yet are their lives more pleasurable , which makes good amends for the shortness . for better is a short life and happy , then a long and dolorous : and therefore let us , say they , give the reins to our appetites , let us loose no time : let us eat and drink , and if we die to morrow , let us have our penny worths out to day ; for to what end are all delicious things given us , if not to enjoy ? thus pleads the intemperate : as if he were born for his belly , and all the noble faculties of his soul , the exquisite operations of his senses , and other habiliments of his body ought to be subservient thereunto , as if he lived to eat , and did not eat to live : making that the main end of his creation , which is but an unavoidable consequent , occasioned by necessity for preservation : eating and drinking , and other sensuall pleasures , are indeed below the dignity of the soul ; in which beasts are our equals , and for the doing whereof it was necessary to furnish us with parts of exactest sense , for the incitation of desire and appetite , least otherwise wee should neglect those operations needfull for preserving the individuall and kind , out of a contempt to the homeliness of the works themsleves , or out of a more earnest intention , upon more excellent & worthy actions . but besides all this , they consider not those frequent headaches , catarrhes , qualms , gripings , swimmings in the head , dimness in the eys , flushing heats , dropsies , gouts , palsies , and other more irksome and ignominious diseases , they that indulge their appetites and desires are overtaken withall : besides the decay of memory , slackness of understanding , loss of time , and reputation : all which god almighty , both to deterr and punish us , hath made the inseparable concomitants of intemperance and incontinency ; that whom the foreknowledge thereof will not affright , the sting and punishment may justly recompence , and happily reclaim . others there are , who avoiding the extremities of those vices , pride themselvs therein , and think they are carefull enough , and do in that as much as is needfull for the preservation of health . these are affrighted with the variety and multiplicity of rules and cautions , which they say physitians have purposely invented , to make their very healths tributary unto them ; that scrupulosity in diet and order keeps the mind too intent thereupon , and hinders the enjoyment of health , by the fears of sickness , unto wch the very imagination enclines us upon every default , and omission of what is prescribed . to these i shall say , that i intend the reducing them , not so much to what art directs , as nature : from whose ordinary & safe prescripts the generality of mankind are swerved , and thereupon faln into many strange and complicate diseases , which except in countries of equall luxury and intemperance with our own , are not to this day so much as heard of . mine shall not be rules of niceness , but necessity , such as every mans reason shall approve , and experience confirm : i intend no burdens or fetters , no farrago of recipes , with which the understanding is rather distracted , then directed : but to revive those unhappily exploded rules of temperance , and due order in our lives , by observation whereof life may be prolonged , and diseases avoided : the benefits of this temperance i shall not need to reckon , they being so largely and plainly recited in two excellent treatises : the one of learned lessïus , entituled the right course of preserving health : the other of cornaro , of temperance and sobriety : both which are almost at every booksellers to be had in english . that therefore i may the more methodically , and so the more beneficially proceed , i shall observe this order . 1. i shall declare wherein health consists . 2. by the due and regular observation of what things it is preserved . 3. the right order and course to be observed in the use of those things , and by the way i shall handle those practicall and familiar questions which occasionally shall offer themselves , whereby either popular errors may be rectified , or wilfull neglects amended , by a recital of the prejudices thence arising . of health . health consists in a good and well tempered constitution of the blood and spirits , and of all the similary parts : as also in a legitimate and proportionable structure of all the parts organicall , comprehended in their just magnitude , number , scituation , passage and confirmation ; their union likewise and continuity : health is then known to be , when all the actions of the body , viz. naturall , vitall , and animall , are in their integrity ; but when there is a defect in any one , it is no longer health , for as in morals that action only is truly good , which is so both in its nature , end , and all its circumstances ; in which there is not the least mixture of evill : so in naturals , that man cannot be truly said to be in health , who is not intirely so , in all and every particular requisite thereunto : hence may we conclude , that though sickness admits a latitude , health doth not : and that the neutrall constitution , maintained by fernelius and others , and the common saying of people , that they are neither well nor ill , is not in reason allowable , but must be comprehended within the sickly constitution . in the beginnings whereof , though sicknes doth not so eminently and visibly appear , yet there she is in her degrees , and gives testimony of her self , by the depravation of some action , as want of digestion , of nutrition , immoderation , or irregularity of pulse , imbecility of the senses , motion , or respiration , &c. in the perfection and integrity of which , and all others that flow from man , is health comprized . in this sense a heathfull man is hardly found , every one having his constitution more or less depraved , by a desertion of natures rules , and prescripts in the regulation and order of lives . the difficulty therefore is to finde out the exactness of those rules , that so we may gradually return from the perversness of custome , which by continuance of time is seated in natures chair , and usurps her offices ( though wee smart for the change ) to those safe , wholesome , and preservative rules , which begets us long life , and happy dayes . certainly wee are recoverable , and god hath placed it within the comprehension of reason to finde out our defects , and amend them : our infirmities lie not upon us from any necessity , but our neglect : neither did the almighty create our diseases with us , they are like insects , the off-spring of corruption , of our disorder and luxury ; and consequently may by due care and circumspection be very much avoided . yea , those diseases which are epidemicall , as pestilentiall feavers , catarrhes , small pox , the present flux , &c. do much easier seize upon such as by contracting an evill habit of body , have rendred themselves more obnoxious , and disposed thereunto , in whom likewise they are more difficultly curable : but to proceed . in the next place we are to consider the subject matter of our health , and what those particulars are , which are essentially necessary to its preservation ; and they are six . 1. aire . 2. meat and drink . 3. motion and rest . 4. sleep and wakefulness . 5. the due excretion of those things which are to be excreted , and the retention of those things which are to be retained . 6. the passions of the mind . the abuse of these six things destroy health ; the right use and ordering them preserves it : they are therefore usually by physitians termed indifferentia , things in themselves indifferent ; the care where of god hath referred to us , and hath endowed us with understanding requisite to make the best use thereof ; our selves therefore we are most to blame for our maladies , whose unhappy disorders they inseparably follow , as the shadow doth the body . of these six things we wil severally treat , with all circumstances relating thereunto , as the measure , manner , season ; not only abstractively , as in themselves , but with all the concomitants of age , sex , temperament , their diversities and changes : and withall the method and order of using the foresaid six things , so as that life may be with least sickness extended to its utmost possibility . but before i come to particulars , i shall touch upon two questions : the 1. whether health is alwaies to be preserved by meats and drinks of like quality and temperament , with the body taking them . this , though a fundamentall in physick ; which saith that diseases are expelled by contraries , health preserved by similaries ; yet is it oppugned by many arguments , as 1. children & youths , of nature hot , are forbidden wine ; and with old men that are cold of temperament do hot things best agree ; hence say we , vinum est lac senum , wine is the old mans milk ; agreeable to which is that of hippocrates , epidemiôn 6to . they that are cholerick must use bathing , and much rest : they must drink water for wine ; mustard , garlick , leekes , onions , and spiced meats are to such very hurtfull : this is confirmed by every daies experience ; therefore ought that traditionall foundation in physick to be no longer trusted to , being so detrimentall to our healths . for the decision of the question , we must note , 1. that the instances to be given , ought to be in cases of health & sound constitution , and not of distemper and sicknes , for then the other part of the maxime takes place , that they are to be helped by contraries . 2. note . that the assimilation is not to be understood in a large sense , but strictly , with reference , not to the quality in generall , but to the proper and individuall degree thereof : as for instance , the true temperament of man is , when all the qualities pertinent to his ▪ composition are well mixt and moderated , only his heat and moisture are somewhat predominant , it is now therefore to be preserved by such things as are of like temper and qualification ; hence must we not infer , that whatsoever is hot , though in never so intense a degree , is proper and nutritive , but that which is so in the same degree and constitution with himself . 3. those things are truly said to be alike in temperament , which are of equal distance from the mean : for instance , those things which are hot in the second degree , are preserved by aliments of the same degree : but those which have much departed from the due temperament , ought not to be preserved in the state they are in , but by due alteratives and correctives to be amended and restored . these things thus premised , i agree with the affirmative , that the body is best preserved by similaries ; for how is nutrition performed , but by agglutination and assimilation , by making the food one and the same with the body : those things therefore that have greatest likeness and resemblance in temperament , must needs be most easily and with least disturbance to nature assimilated , and made one with her self . to the objections i answer , 1. that wine is therefore forbidden children , because its heat is in no proportion analogous to theirs , as being over-intensively hot , and so too violently consumptive of that radicall moysture , and destructive to that innate heat ; which by meats and drinks of like temperament is long and kindly preserved . to the 2. i will not here dispute how good wine is for old men ; i believe they are generally too bold with it : and my observation tells me that they live most healthfully , who both in their youth and old age are least accustomed to it : it may be good physick , but bad diet : help to repair and recompense the defects of heat , and to dry up those superfluous moystures with which old men abound , but they who use it as their milk , must expect ( in stead of soft and firm flesh , such as milk indeed produces in children : ) a dryness and withering in theirs , a depraedation of their spirits & strength , catarrhes from their brain , one while upon their lungs , and then they become physical : another while upon their kidnies , and then they prove nephritical : now the humors remain and thicken in the brain , and then they prove lethargicall , and apoplectical : in others they loosen the nerves , and fall upon the limbs and joynts , and then the palsy and gout seizes them . thus much as to the instance . to the objection i say , that the good which wine , taken in good quantity and season , doth to old men , it performs as a corrector of the defects , and amender of the decayes which age is accompanied withall , and so makes nothing at all against our position . 3. the case is much the same in the 3d objection , of the cholerick : whose dyscracy must by contraries be amended , and those things strictly forborn which augment his distemper : he is therefore prohibited the use of wine , of hot meats and spices , as increasing his evill habit of ▪ body , and advised to such correctives of contrary nature and quality to his distemper , whereby the same may in time be allayed , and he reduced to a more equal and orderly constitution . in the 2d place , as a particular very necessary to be known in it self , and very pertinent to a right understanding of what shall hereafter follow , i think it good to make some enquiry , briefly as i may , into that great imitatrix of nature , custome , who is said to be as a second nature , and into which nature ( though improperly ) is said to be convertible : however this usurper hath exceedingly extended her dominions , whose power and efficacy is seen almost in every action of every mans life . she may be thus defin'd . custome is an adventitious quality , gradually acquired , by frequent exercise and multiplication of actions : arriving in time to a power somewhat resembling nature , but never acquiring such an identity , as to become nature her self . she gains footing upon us by degrees , and must therefore gradually be removed : they therefore err , who advise the sudden abolition thereof , acting herein contrary to the approved maxime of nature , that all sudden mutations are to be avoided as dangerous ; whence saith hippocrates aph. 51. l. 2. much at one time , and suddenly either to evacuate , to fill , to heat , to cool , or any other ways to change or move the body , is very dangerous : and advises thereupon that all mutations be made insensibly , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , by little and little , yea even the refection and restauration of emaciated and consumed bodies . nature makes no leaps , but passes from one extream to another by intervenient gradations . this rule must carefully be observed by such as having long accustomed themselves to that which is hurtful and prejudicial to their healths , have acquired thereby an evil habit and constitution of body : whether it be by too much use of wine , tobacco , carnall coition , exercise , meats of bad juyce and hard digestion , sleeping after dinner , or whatsoever else either in its immoderate use , or in its own nature proves detrimental to health , must not however either in sickness or health , be suddenly , and all at once left off , but by degrees , and small portions , and the contraries thereunto ( if need require ) insensibly introduct , and inoffensively to nature . many instances might be here reckoned up to shew the evils that have ensued upon such violent changes , but in a case so clear ▪ and in which almost every mans observation will afford him examples , it will be needless : the inconveniences are most familiarly seen in leaving totally off long accustomed exercises , whereby those humors which motion wasted by transpiration , being closed in , and heapt up in the body , become the food and matter of diseases . so that here the gradation is to be observed , and the diet lessened , that so what by stirring before was used to be evaporated , may now not be generated . another error there is , of suddenly altering an inveterate custome in sicknes & weaknesses , although that custome hath no contrariety with the disease . by which means nature is very much discomfited and dejected , her delight being taken away , and in that dejection she yields very much to the disease ; she must for a time be indulged , custome having got a great similitude and sympathy with her self ; the omitting whereof must be left to a time when nature is strong , and at good leasure , & not under the hands of some violent or obstinate disease . this case is most perspicuous in those that drink much wine , and take much tobacco , which though in themselves in some respects prejudiciall to the parties using them , yet by time and long use made familiar with their natures , as hemlock was to galens athenian woman , or poison to mithridates : they must not when violent diseases come upon them , be rashly and totally left off ; and the customary longings of nature utterly rejected , considering i say the similitude they have got with her self , but rather their quantities fitly lessened , and the totall omission thereof left to a time of greater strength and ability . the reason hereof is , because whatsoever any man is accustomed to , though worse in its own nature , yet is it less hurtfull to him then its contrary , forasmuch as it makes less resistance , and so works less disturbance to the stomack and other parts , because of its agreement in quality with what is before in the body : a country-man though weak and aged better bears garlick , then the strongest man who never before eat of it : that which hinders digestion is the resistance that is made in the stomack ; and that is most done by dissimilaries ; for , inter symbola facilis est transitus : those things that are of nearest similitude , do easiest pass one into another . i plead not here for bad customs , but for the best way of removing them ; desiring this inference rather may be made there-from , that since evil things becoming customary are so difficulty removable , we be very careful to enure our selves only to those things that are good , wholsom , of easy charge and preparation . whether physick be necessary for the preservation of health ? if the due course and order of nature were observed , there would be very little or no need at all of medicinal helps , for we see those that live nearest thereunto , continue longest and most free from sickness , as country-men , and those who observe a strict diet : the last by an extraordinary temperance , prevent the generation of those crudities and corrupt humors , which are the matter and fuel of diseases : the other , though they feed heartily and plentifully , yet is their diet but simple , and at all times much alike , their appetites fresh and urgent , their concoction strong and constant , and the accumulation of evil humors prevented by their hard and customary labor . these want little or no physical helps : but those that are subject to many disorders , as the most part of mankind is , stand in much need of preservatives & preventives ; hence hath come in the custom of bleeding & purging at spring & fall , and with some monthly ; the now frequent regurgitations after every feeding , the use of fontanels , the frequenting of the wells , the entring into diets , and courses of physick : nor do we usually after restauration become wiser or more wary and orderly in the regulation of our lives , but recover strength only for the new & more able exercise of our intemperance : & so continue the ▪ necessity of customary preventives ; in these cases therefore they are to be allowed for the avoiding of greater evils , only with these cautions . that strong and violent means be not used , when gentle and more familiar helps wil serve , nor many remedies when few are sufficient ; that we prefer alteratives and correctives , before purgatives ; and likewise minoratives and benigne medicines before churlish , and scammoniate : bleeding or purging before an issue , for that is medicamentum continuatum , a being as it were in continual physick , which is also frequently liable to pain and irksome prickings , upon the change of weather and other accidents . but then though gentle means be to be preferred , it must be with a great probability of effecting the ends intended . 2. though imminency-of diseas do beget a necessity of observing the seasons for physick , yet that custom need not be continued , but when there is a likelihood of the same imminency ; as suppose a turgency of humors , heaviness and wearisomness of the limbs , want of appetite , &c. hath for these six years every spring , signified a necessity of dieting and purgation , and that they have to good purpose been used accordingly , yet if the same man do by observing a better order in diet , and a greater temperance , so behave himself for the following year , as not to have the same symptomes and indications , neither is it necessary that he continue by custom of physick ; but may the next spring without danger leave it off , or at least wise lessen it , as occasion requires . for in these cases the indication is not to be taken from custom , but the imminency of sickness . 3. though customary means be needfull for prevention of imminent sicknesses , yet they are not therefore to be used out of wantonness , and when there is no appearance or likelihood of an ensuing malady , for by that means , as celsus well saith , we consume in our healths the remedies of our sickness ; and dispose our selves many times by so weakning our bodies , to those sicknesses we had before no propension unto : for that they worst of all endure medicines that are of sound constitution , who have nothing for physick to work upon , but the good humors , and habit of the body it self . 4. they who either naturally , or by the excessive feeding upon hot and dry meats , have slow bellies , and are constantly costive , must prevent the inconveniences which will thence ensue : as extream putrefaction of excrements , hot vapours in the brain , heaviness and pain in the head , inappetency , palpitation of the heart , windiness in the stomack , the cholick , &c. they must prevent i say these inconveniences by the use of some gentle lenitive , and such order as is requisite for keeping the body loose and laxative , as eating roast apples , or stewed prunes half an houre before dinner , drinking a good draught in the mornings , forbearing dry meats , using cassia , manna , pulp of tamarinds , syrup of roses , pilulae ante cibum , loosening clisters , whey with fumitery , senna , or epithymum , &c. milk , or the waters in the summer , and the like , proper to facilitate the belly , prevent those obstructions which are the fountain and nurse of most diseases : and all this may be done familiarly , without much ado , and beget no disturbance to the body . of aire . aire we attract by inspiration and perspiration , by the windpipe , and by the pores , and that to repair our continual loss of spirits , and contemperate the heat of the heart and blood . the goodness of aire is considered either , as it is in it self , or with relation to this or that body : in it self , that is best wch is pure & serene , not mingled with any noysome smell , as of carrion , iaxes , places where they repose their dung , standing and corrupted waters , thick foggs and vapors , &c , but is naturally pure and void of all inquination . considered with relation to this or that body , that is best , which by its similitude is most proper to preserve health , or by its contrariety most efficacious to expel diseases : as over moist bodies , live most healthfully in dry aires , and over dry in moist : so that 't is a mistake to think the clearest and sharpest aire is best for every body ; since distempered and depraved constitutions do as necessarily require a contrariety in aire , ( and consequently somtimes moist and thick aires ) as in meats and drinks . i have lately known two sickly bodies who heretofore were hardly ever out of physick , and yet for that time since they lived in lambeth-marsh ( a place that no one would choose for the pureness and clarity of the aire ) have enjoyed a sound , and uninterrupted health : and one of them hath lived there for these 3. or 4. years : sound bodies and healthful endure well almost any aire , but crazy persons must ( if they have the conveniency ) make choise of such aires as are opposite to their distempers . but when want of means and conveniency necessitates any to those aires that are most repugnant to their healths , all the help that remains , is by proper meats and drinks , and other means to repair what may be that defect : as if the aire be hot , and the body inclined to hot distempers , to use cooling aliments , to drink vvater in stead of vvine , to frequent bathing where it may be had , to rest much , and forbear violent motions , to have little cisterns of water , always running , ( such as are commonly made of peuter , ) to hang up wet clothes , to strew the pavement with roses , rushes , vine-leaves , water-lillies , and other cooling hearbs , which may likewise be sprinkled with rose-water and vinegar : on the contrary , cold and moist aires may be much helped by large fires , bath-stoves , warming-stones , and agreeably provisions may be made in other cases . i purpose not to insist upon every consideration that relates to aire , but passing by those that are speculative , i shall touch only upon such as are useful and practical , and from which most men may derive some commodity to themselves . mountanous aires are esteemed wholsomer then in the valley , because more perflated and cleansed by the winds : whereas the others are stagnant like standing waters : but i doubt the truth hereof , for that i see not how one part of the aire can be moved without the other , its motion and impulsion being so easy , that we see the very voice moves and makes it give way at a very great distance , and then again if to some bodies more gross and stagnant aires are not so wholsom , for instance , to the slaggy and corpulent , to others they are most agreeable , and the thin , sharp , and penetrative most inconvenient , namely to thin , spare and emaciated bodies . what the inconveniences of metalline vapors are , i shall not need to recite , neither yet what helps there are against them : because living not where they are , we are not subject thereunto . the causes whereby aire is corrupted , that are within our ken , and which may by us be remedied , are especially three . 1. great standing waters never refreshed . 2. carrion lying long above ground . 3. much people in small roome living uncleanly and sluttishly . the aire changes its qualities from the diversity of winds : by those from the north 't is cold and dry , they do confirm and strengthen such bodies , which are able to bear them . from the south they are hot and moist , and so loosen and dissolve ; the west is more temperate : but the east apt to blastings . the south wind without rains continuing long , disposes to feavors andthe pestilence : and generally so do stagnant airs without winds , rain and thunder . it is observed that from the north there arises with the dogg-star certain winds called ethesiae , which do not only contemperate the heat of the aire , but purg it from putrefaction , and pestilential infections , and have thence got the name of scoparij : because they do as it were brush and clense the aire . in consumptions , and for restauration after long sicknesses ; the best aires are in dry champaignes , where there is much timber-shade , and forrest , beach trees , and groves of bayes , ; where likewise grow odoriferous plants , as wild time , wild marjerom , penny-royal , camomil , calamint , juniper and the like , and where the brier-rose smells like musk-roses , helpful whereunto is likewise the steam of new ploughed grounds ; and for such as have not strength to walk , a fresh turf of earth every morning , with a little vinegar poured upon it . however 't is best for them that are any thing healthful not to be over-solicitous in the choise of aire , or to judg that they cannot have their healths except in some few places of best and excellent aire , for they do thereby very much deject nature , and opinionate themselves into sickness . such imaginations the mind in continuall doubts & perplexities , and make us sickly , out of a fear of being sick : we see that many men , and those not of the strongest and most healthful constitutions , live long , and without sickness , amidst noysom and unpleasant smells , as oyl-men , sope-boylers , tallow-chandlers , and divers others besides , those that are conversant about dung , cleanfing of common-shores and jaxes , and though custom in these cases may be urged , because of the familiarity that by long use is begotten between such smells and their natures ; yet is it thence clearly evincible , that health and noysom smells are not inconsistible , which is a clear argument that we need not be over nice and solicitous in the election of aires , as if in this city of london amidst thick fumes & sulphurious vapors from the sea-coal , we could not enjoy our health : in these cases opinion is more our mistris then reason : which whilst we are pleading for , we can content our selves with the smoak of narcotick tobacco , & not only surround our selves therewith in a close room , and in hot weather too , but suck it in , and let it sometimes descend-into our stomacks , and sometimes ascend into our nostrils and so into the very brain it self : in some cases therefore we are scrupulously exact , in others supinely negligent , a middle between both were best , as not to think but that health is preservable in aires not exquisitely serene and penetrative : and on the other side to avoid choaking , hot and too exiccative fumes , which in time parch the lungs , and dry up the brain . for odors , those are best which neither by their super-abundance of heat , strength and crassitude of spirits do overcome us , but which by their rarity and quickness do refresh us : but they also are good only sometimes , and the bodies infirmity requiring it , for otherwise , no smell is best : but that which is almost insensible in the aire it self . it is observed , that the aire we are born in , tends much to the restauration of health . something may be allowed to 't because of its sympathy with the innate ▪ spirits of the body : which remain in some measure from our generation to our dissolution : although i conceive when we go into our native countries , to repair our health , after long sickness , the principal means thereof , is vacancy from care and business , the wholsomness and simplicity of country feeding , the enjoyment of friends , merriment and pleasant pastime , which is usuall , and which ought indeed to be especially intended in such journies . but above all , sudden alterations in aire from extream to extream , is very dangerous : such as usually falls out in march , april , and somtimes in may , as also in september , october : the change is usuall too in severall parts of the same day ; the mornings and evenings extream cold , the mid day excessive hot : in these cases the surest way is for them that are crazy to go warm clothed , till the uncertainty of the weather is over : the proverb speaks well , though homely , till may be out , leave not off a clout . we must not , like the unexperienced marriner , believe the stormy season to be past , because of a fit of sun-shine . if we err , t is better do it on the safe hand , and not run the hazard of a sickness for fear of an unhansome nick-name . this caution concerns those only that are any thing infirm and sickly , ( as indeed most are ) the youthful and robust , can bear all weathers , and in the thinnest apparel ; though there is a proverb concerns them also , that they should be old when they are young , that they may be young when they are expected to be old . some other inobservancies there are prejudicial to health , that somewhat concern this point , which i shall only touch upon : as being naked in the cold aire , and going into the water when we are hot and sweaty , by doing whereof many healthful persons dispose themselves to agues and consumptions . 2. the ventring too suddenly before the pores are closed into the cold aire after bathing , and sweating in hot-houses , cradles , or sweating-chairs , by which not only the benefit hoped for is lost , but our infirmities are doubled upon us , by begetting an inequality of heat and cold in the inward and outward parts , whence arise those shuddrings , and aguish rigors , that usually follow thereupon . and so i have done with aire , the first of the non-naturals , as we call them : ( that is ) of which the body is not compounded , though by them it be preserved . of meat and drink . our bodies being in a continual , though insensible consumption , would in a short time decay , were it not that reparation is made by the use of meats and drinks ; by the first the solid parts are refected , by the last the humid : for the better performance whereof , god hath endowed every creature with an appetetive faculty , distinguisht according to the objects forementioned into hunger and thirst . hunger is caused by a sharp and fermenting juyce remaining in the stomack , especially in the upper orifice , the most sensitive part thereof , by the penetrative quality whereof the meat ingested is also digested , fermented , and concocted , and so made fit for separation and distribution . when this juyce , ( a visible specimen whereof is the runnet in a calfs stomack ) is either wasted , as after very long fastings , or is dulled by repletion , or intermixture with other humors , so that the force thereof cannot be felt , or when the mind is over-intent and distracted , so that it can give no ear to its impulsions : then does the appetite flagg and decay ; as on the contrary , when this juyce is over-abundant , and extreamly acide , there follows a continual importunity from the stomack , an unsatisfiable appetite , which being most eminent in dogs , is therefore called appetitus caninus , the dog-like appetite ; but appears sometimes in men , as every one can instance . thirst is a desire of that which is cold and moist , for though many stomacks are satisfied with hot drink , yet is it through a customary aberration from nature , inasmuch as we see that all creatures except man are desirous of , and use that drink only which is cold ; and in man the use of hot drinks is not so much attributable to his natural appetite , as to his having been indulged therein by his physitian , or himself , in respect of some other weaknes and infirmity of his body . this thirst doth vanish when the mouth of the stomack is bedewed with humors that are phlegmatick , watery , or insipide : as it is increased when those humors are consumed , and the stomack dry and parcht , either through its own or any of its neighbours indisposition , or yet when the coats thereof are lin'd with a salt , hot , or sharp humor . these things premised , of which i shall make use hereafter ; i return to the considerations of those things that are aliment ( viz. ) which being eaten or drunk are altered by our naturall heat , and so prepared by the several parts destined thereunto , as at length to be converted into the habit of the body it self . in meats and drinks there are six particulars to be considered , viz. 1. substance . 2. quality . 3. quantity . 4. custom . 5. time . 6. order . for the two first , i purpose not to insist upon them , viz. their substance and quality , what yield good , what bad juyce and apt to putrefaction , which are easy , & which hard to be digested ; what are hot , cold , moyst , dry , causing or freeing from obstructions : neither intend i to treat of every meat and drink particularly , both of these having been already performed in english by dr. venner in his via recta ad vitam longam , from whence those that are inquisitive that way , may receive satisfaction : unwilling i am now to exspaciate in so large a field , which i shall rather reserve to a time-of more leasure : my intention being at present to consider only these particulars relating to meats & drinks , viz. the quantity , time , order and custom . the greatest and most dangerous errors being committed with reference hereunto . first then for quantity , or how much ought to be eaten : here there is not so much need to prescribe the bounds , and shew what are the limits of temperance : as effectually to perswade to the observance of those limits : a word therefore first as to that , and what argument can be more efficatious then an enumeration of the benefits that ariseth from sobriety and temperance : and of the discommodities that are the natural effects of the contrary . i shall reckon them up in two ranks , and then let every man make his choise . the benefits of temperance . 1. freedom from almost all sicknesses . 2. length of life , and death without pain . 3. it armeth us against outward accidents . 4. it mitigateth incurable diseases . 5. maintains the senses in their integrity and vigeur . 6. it moderates our passions and affections , and renders them easily commendable . 7. it preserves the memory , sharpens the wit and vnderstanding . 8. it allays the heat of lust . the inconveniences of intemperance . 1. it brings upon us almost all diseases . 2. it shortens our days , and makes us dy in agonies . 3. it exposeth us to innumerable accidents of extream prejudice . 4. it takes part with diseases , and makes them incurable . 5. it dulls , stupifies , and decays the senses . 6. it subjects us to our passions , and makes them irresistable . 7. it drowns the memory , dulls the wit and vnderstanding . 8. it furiously provokes us to lust . these experimental events who can deny ? since almost every man carries about him , and within him a convinceing argument thereof . whence is the multitude of physicians , but from the frequency and multitude of diseases ? and whence that frequency and multitude , but from excess ? this is generally confessed , but the practice still continued ; the understanding assents , but the affections over-rule ; the present delight we take in those delicious cates , condiments and inticing sawces that are before us , over-sways our judgments ; in this case , venter non habet aures , the belly hath no eares , all our senses are at a stand , save that of our tast , so earnest are we in digging our graves with our teeth ; so greedy after diseases , which by excess insensibly steal upon us , and then in the midst of our aches and intemperance we repent , and call to mind the unhappy cause thereof . i shall desire therefore that before hand , besides the former , these 2 arguments be coned : 1. that nourishment and growth consists not in the abundance we eat , but in the due competency : a man may hinder his nourishment and prevent his growth , as well by eating too much , as by eating too little : for nutrition and augmentation consists principally in good digestion , and perfit distribution : abundance of meat and drinks hinders first digestion . 1. in that it suffers not the stomack to close , but leaves the upper orifice open ; by which its heat exhales and so languishes , & the inconveniences thence arising are almost innumerable : for then vapors ascend , and fill the brain , there they thicken and cause defluxions into the eyes , the gums , and teeth , the stomack , the lungs , the spine of the back , the kidnies , the joynts , the veins , nerves , and arteries , according as they can insinuate themselves , and the openness of passages affords them way . 2. when the stomack is over-charged , it is extended , its pleits and duplications unfolded , and consequently both its own heat is diminished , & the parts surrounding , which are very great assistants , if not principalls in concoction , cannot afford their due heat and efficacy , in that they are not able to compass the stomack as it is then extended : thence arises crudities , putrifactions , worms , putrid , malignant and pestilentiall feavers , with many other diseases . 2. for distribution , how can that be performed when the passages are choakt up through the abundance of meats ? how can each part have its proportionable share by wise and equal nature allotted , when we raise banks and dambs to hinder that distribution : on the contrary when a due competency is taken into the stomack , it presently closes and aptly surrounds it , and is fitly embraced by its assistant parts ; so is digestion perfected , the meat made passable , the excrement orderly descends , the nourishing juyce takes its course to the liver , and after sanguification is distributed , and assimilated into the habit of the body it self . so that since we eat to be nourished , and since by a due competency that is best performed , and excess is a manifest impediment thereunto , how vain are we if we alter not our course , and take that way that is effectual for producing of our ends ? the 2d argument is taken from the greater pleasure that temperance brings with it then excess : and this argument sure will do , for why is it that we indulg our bellies so much , but because of the supposed pleasure we reap therefrom ? now if it can be made appear , that temperance brings more , we cannot then choose sure but follow her tract and prescript . 1. then , that pleasure is greatest , which is most natural and unforc't , such is the temperate man's : his appetite only is his sawce , which by spare feeding , and due abstinence is kept alwaies fresh , vivid , and importunate , so that he tasts to the last , and to the very end of his temperate meal his appetite continues , and consequently his delight ; whereas the excessive man eats not from desire , but custom , and generally finds no appetite naturally , but is fain to force it by artificiall helps , whilst to the other , ordinary fare doth equal in sweetness the greatest dainties . 2. that delight is best , which is most lasting , such is the temperate mans , his all the year long continues ; whilst the other , for his deliciousness to day , is fain to lie by it to morrow : nay , is distracted amidst his pleasure , by the fore-knowledge of what will follow : and how can that be termed delight , which is intermixt with an expectation of sorrow . there will bee qualms and surfets , a necessity of frequent purgations , vomitings , bleeding , making issues ; and then the former surfets are called to mind , and repented of ; then we condemn our selves for preferring a sickly and momentany pleasure before a sound and lasting : the athenians by one of their senatours were told , that they never treated of peace but in their black robes , after the loss of their dearest friends & kinsfolks : so are we , regardless of a sober diet , till we are cauterised , and have cataplasmes and plaisters about us . till then we blame , one while the aire , another while the place we live in , as unwholsome , attribute the fault to our being out of our native country , or some such trifle , but never think of the true cause , our intemperance . but i shall not need further to pursue this point , for to such as have the command of themselves , their longings and desires , here is sufficient ; such as have not , will run their course , till sickness , and an inability of being intemperate restrain them . i come now to the thing it self , the determination of the bounds and limits of temperance ; in doing whereof i cannot approve of that arithmeticall proportion , or dieta statica , the allotment of a certain weight and measure of meat and drink , not upon any tearms to be exceeded . i cannot i say approve it , as to generall practice , for how should the same shoo fit every foot ; how can it be , but that where there is difference in constitution , age , sex , &c. and so diversities of heat , and ability to concoct and digest , a different proportion should be also requisite : that quantity surely which is but sufficient for a young man in his heat and growth , is by much too much for an aged man , whose nutritive faculties are languide , whose transpiration being litle , stands in need also of but litle repaire ; leaving therefore the strictness of lessius and cornaro to speculative and monastick men , as somewhat above us , and besides us : my purpose is only to prescribe two generall rules of temperance , which may easily be made practicable by all sorts of men and women ; and likewise to suggest some helps to such as finding the inconveniencies of customary large feeding , are desirous to reclaim themselves , and observe such a diet as is most advantagious to their healths . the first rule is that of hippocratis , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . they that study their health , must not be satisfied with meat , but as avicen otherwise expresses it , must rise from the table cum famis reliquiis , with the remainder of their hunger : by this means the stomack will well overcome and digest what it hath received , & the remainder of thy appetite will be better imployed in perfecting thy digestion . 2. that thou so feed , as after it to be neither unfit for the labor of the body , nor the employments of thy mind : for he that finds an oppressive dulness , and slothfull weariness after his meal , may know for certain that he hath exceeded the bounds of temperance , and perverted the end of feeding , which is not to oppress , but to recreate the spirits , and renew the strength and powers of the body , to make them more cheerfull and vigorous , that by abstinence or labor were impayred : if therefore thou transgressest in this point , let thy abstinence be the greater , and thy care & circumspection doubled at thy following meals . many , as lessius well observes , run into an extream mistake in this point , for finding themselves more faint and unweldy after meals then before , they presently attribute the cause thereof to their not having eaten enough , or conceive that their meats were not sufficiently nutritive , and thereupon are very solicitous to find out meats of better nourishment ; which when they have done , and fed largely thereupon , do yet alas find the same lassitude and indisposition of body remaining : the true cause whereof is the ill juyce and moisture , the reliques of their former surcharge , as their much spitting , their frequent catarrhs , and the swelling of their bellies do eminently demonstrate : this moysture likewise remains in the joynts , the brain , and nerves , and so renders both the limbs unable to perform their severall offices , and hinders likewise the conveyance of a due and competent proportion of spirit thereunto : and hence comes that dulness , and lumpishness of the limbs and senses , so generally complained of amongst men . another generall mistake in this particular is , that men and women finding this heaviness and indisposition in the mornings , judge it to proceed from fasting , and therefore , as for prevention thereof , carefully provide good breakfasts ; from which they may happily for the present find some alteration , by the present warmth and spirit of their new feeding ; which being in present motion in their bodies , takes away not the cause , but the sensibility of their former lassitude : but that being gone , which continues but for a very short time , their wearisomness returns again , with the addition of new crudities , till at last an accumulation is made , to that degree and quantity , as doth both very much dispose them to the gout , and also begets other diseases . the preventive remedy whereof , is to spend those ill juyces and superfluities by abstinence , with the assistance of an exiccative medicine , or as the crudities and excess may have been , of vomit or purgation . and this is the way to restore the lightsomeness and agility of the body . my first caution is , that we enure our selves what may be to a simple diet , as most healthful , as the best remedy against intemperance ; so prescribes nature , & we see those creatures in whom nature is least perverted , and who are not distracted from their course by the lust and tyranny of man , do strictly and with excellent success observe this rule ; in this simplicity there is not that entisement to the appetite , whereas diversity of meats and drinks do extend it , ultra famen & sitim , as socrates was wont to say , beyond hunger and thirst . in this our english feastings are exceedingly blamable , in wch no art or charge is wanting , to furnish us with diseases ; there are all the curiosities that can be invented to provoke us to intemperance , diversities of courses and services , each of which is much more then sufficient ; and all to renew decayed appetite , and entise it to subvert it self , and its yielding master : the next daies nauceousness tells us as much : the pleasure of feasting consists not in the daintiness , and curiosity of fare , and multitude of dishes , but in the society of feeding , not in our eating much , but in our eating together ; it is poverty of spirit , and below a man to place felicity in meats and drinks , 't is an argument , that in us the sensual exceeds the rational , that our desires are our masters & our bellies soveraign to our brains . a great feast is indeed a handsome opportunity to exercise our temperance , for they are most truly such who can resist the entisement , and abstain when delicate cates are before them ; but since few there are of us ( though some i know ) that are arrived to such a degree of vertue , 't is best to decline the field , not being able to endure the combate ; next to resisting a temptation , is the avoiding it ; nay in some sense 't is to be prefered , in that it avoids the hazard of being overcome thereby : though the first shews most fortitude , this shews greater prudence . 2. provoke not hunger , ( if the body want not nourishment ) by sawces or vomit ; but rather by exercise and abstinence . these are the natural ways of least disturbance to the body , and are most efficacious to the begetting of appetite . 2. in the quantity of meats , respect is to be had to three particulars . 1. to the nature of the meat . 2. the constition of the person , and his maner of life . 3. to the season of the year . meats that are tough , viscid , dry , of hard digestion , must be eaten in lesser quantity : such also as are most ingrate to the palate , for that the stomack upon their ingestion , doth not firmly close , but with some kind of reluctation : meats also that are uncustomary , unless they be very pleasant and of easy digestion , must very sparely be fed upon . these following do require a larger proportion of meat : 1. they that have hot stomacks , and so both wast much , and have greatest heat and ability to digest ; with whom likewise solid meats , and somewhat of hard digestion do best agree . 2. they that are in their growth . 3. they that labor or exercise much . on the other side , a lesser proportion is sufficient , for , 1. those that have cold stomacks . 2. that are in their full age , or declining . 3. for those that lead a sedantary life , and use no labor or exercise . 4. for those that are indisposed in their bodies , newly recovering their healths , or falling into sickness . but as well these later as the former must observe the two rules of health formerly prescribed . in winter & spring our stomacks are hotest , and our sleeps longest , and therefore a larger proportion may be allowed in those seasons , of meat , but not of drink , for that the body is then moist , both because the seasons are such , and also because the cold hinders the egression of vapors , which being closed in , turn into humors . in summer , what is wanting in meat , may be taken in drink , for then the body is dry , and the inward heat and vapors are extracted by the external . autumn is more variable , and so not capable of rule : in it self much like spring ; and must be respected as it partakes of the precedent and subsequent season . the next circumstance to be considered in meats and drinks , is the time of feeding ; and therein , the best guide is hunger : that before the next meal , the former meat be well digested , and perfectly distributed ; then will hunger follow , the richest sawce , without which we may conclude ( the body being in health ) that the stomack hath a part of its former work to do ; and therefore ought not yet to be charged with new employment . this rule truly observed , would exceedingly conduce to the conservation of health : for it would keep the stomack and bowels clean , much better then purgations , and all artificial helps , it would keep its strength fresh and vigorous , prevent crudities , nauceousness , filthy and unsavory eructations , and that catholick source of most diseases , obstructions . this , as to the general , to be observed by all . the particular considerations for often feeding , are much the same , as for much feeding : children must eate little and often . little , because their stomacks are as yet streight , & not enlarged . often , because little , because their stomacks are hot and able to concoct . and lastly , because they are in their growth . young men proportionably may , to the frequency , be allowed larger quantities . very old men are to be fed like children , because they are not able to digest much : but being not in the extremity of age , they can best of all endure hunger . the hot and cholerick endure not hunger : the cold and moist can bear with long abstinence . the lean and hot , whose transpiration & vvasting is much , must have large reparations . to the fat , who have narrow pores , abstinence is good and easily endured . much labor and exercise , as they spend much , so do they require large and frequent supplies , otherwise the body is soon enfeebled ; but they who lead a sedentary life , which is the unhappiness of most women , must seldom and sparingly feed : yea very seldom and sparingly , otherwise they will have need of continual physick and evacuation , to spend and drive those humors , that in other are consumed by labor or exercise . custom is here of very great moment also ; which if not very bad , must be indulged ; but if so , it must be altered by degrees , and insensible gradations . the usual custom in england is to eat thrice a day ; a break-fast , dinner , and supper : the young and very healthful may be allowed it , eating not to fulness ; but forasmuch as the generality of people are infirm , and since most diseases proceed from crudities , and indigestion , i judg it better to omit the break-fast , that so by abstinence the stomack may be cleansed , and its superfluous moistures consumed : i mean those that labor not , and who have crude stomacks , their mouths being constantly bedewed with phlegmatick moisture , & who seldom eat from the instigation of hunger , but custom . much benefit they will likewise find from the using of some desiccative , to dry up these moistures , such as are condite-ginger , ginger-bread , the condite-roots , or stalks of angelica , rinds of oranges , lemmons , or citrons condited : cakes or conserve of the flowers of rosemary : conserve of roman wormwood , with a little cream of tartar , the roots of horse-radish sliced and steeped in sack : of any of which a small quantity , as half a dram , a dram , or two drams to more robust bodies , will dry up reumatick superfluities , dispel wind , and prevent those scorbutick maladies , to which most people are inclinable . from this rule i except those that labor , nurses , growing persons : who must daily eat thrice at least . and also in recompence of the others abstinence , 't is requisite that they dine betimes , as about eleven , and sup about six : so will there be a sufficient space intervening for the perfecting of each digestion . whether may be allowed , the larger dinner or supper ? custom pleads for the former , for then our appetite being strong , and we coming with empty bellies , and importunate hunger to our dinners , feed largely , having respect only to our present satiety , by which meanes ( the space to supper time being but short , and consequently our stomacks not yet empty ) our appetite is then weak , so that ( at least if we have any regard to health ) we then feed sparingly , otherwise we must expect a a very turbulent and restless night . but setting custom aside , which is alike inclined to that which is bad as good : i conceive the healthfullest way is , to propose the largest meal for supper : the largest i say , not to a surcharge , or surfet , for that is at no time good , but to a competent satiety : alwaies provided that it be somewhat early , as about six , that so a due space may intervene between that and bed time : that our dinner be only ad mulcendam famem , to asswage hunger , not satisfie it , but take off its edg and urgency till supper . and that supper be quasi laboris & cogitationum terminus , and the time after it , till bed time , be only destined to mirth and pastime , pleasant both to the body and the mind . my reasons for larger supper are , 1. because the time after supper is fittest for concoction , as destined to rest and sleep , in which the heat & spirits are not distracted , or otherwise imployed , in the brain or limbs , as in the day time by business or labor but are totally retired , & imployed about digestion . 2. the intervening space between supper and dinner , is much larger then between dinner and supper ; & the heat & spirits have thereby the greater help and opportunity to perform their office of digestion . the strongest objection against this that i can find is , in the case of those that are troubled with the head-ach , vertigo , catarrhs , or any other infirmities of a weak and moist brain . to which i answer , first , that my enquiry was only of what is best for them that are in good state and condition of health , and that particular infirmities require particular rules . 2. i say , as to the present case , that the early supping avoids the inconvenience ; for that a sufficient space is allotted before sleeping time , for the closure of the stomack : nor can i but conceive that motion and labor , which is usual after dinner , doth by agitation and subversion of the stomack , hinder its closure , and so more inclines to the elevation of vapors , which is the cause of the infirmities in the objection mentioned . to the common argument , of the assistance the stomack finds by the additional heat of the sun , for its help to digestion . i answer , that all external heats are rather a hinderance thereunto , then a furtherance , for that they dissipate , and draw forth the natural heat , and leave the inner parts more cold and helpless : this they shall soon experiment that sit by a great fire , or in the hot sun after meals ; and the case is clear by our stomacks , greater inability in the summer then winter : so that my assertion to me remains firm , which therefore i commend to publick consideration . the same rules as are for eating , serve also for the times of drinking , the only motive whereunto ought to be thirst : the only ends of drinking being to moisten and make passable the victuals ; & therefore moist meats require little drink , and solid require only so much , as well to temper them and prevent obstructions : they therefore who drink much at meals , incur a double inconvenience . 1. by making the victuals float in the stomack , which ought to reside in the bottom thereof , they hinder digestion , and by over-much moistning the upper orifice thereof , they keep it open , and so make the vapors rise . and 2. it makes the victuals pass too soon out of the stomack , raw and indigested , whence come fluxes in the bowels , and putrid crudities in the veins and arteries . the best time of drinking is about the middle of the meal : for that best moistens and contemperates the meat , and so helps digestion : to drink before too much , dissolves the stomack , unless in those that have a very currant passage , and then an houre must be allowed between . to drink after is very bad for those that are apt to rheums and head-aches . avoid drinking also at sleeping time , for that also disposes to vapors and rheums . drink also small draughts , for that best prevents fluctuation , when the drink insensibly , and by little and little mixes with the victuals . for those that drink much , and frequently , ad ebrietatem usque , 't is in vain to prescribe rules , 't is better save that labor , that i know before hand will be lost : only i shall present them with a short scheam , at their leasure ( if they can spare any from their potations ) to contemplate upon . the effects of drunkenness are , resolution of the nerves , cramps and palsies . inflation of the belly and dropsies . redness and rheums in the eyes . tremblings in the hands and joynts . inclination to feavers and the scurvy . sicknesses at stomack and sowre belchings . a furious and unmanageable disposition to lust . a subjection to all the passions . decay of memory , and vnderstanding . loss of credit and reputation . an unfitness for business , and dispatch of affairs . an easy discovery of all secrets : these and many more are the bitter fruits that grow upon that unhappy tree : god having wisely annexed to every evil its inseparable inconvenience : every vice hath its sting , and every vertue its recompence ; two paths he hath made , the streight and crooked , and given commands that we should walk in the one , and eschew the other ; the first leads to felicity , the last to misery , and man hath understanding and freedom , to know and chuse the best , and consequently himself only too blame , if he prefer the worst . the last particular to be observed in meats and drinks is the order of feeding : what is to be eaten first , and what last : wherein two things are principally , and in most people to be intended . 1. the avoiding obstructions . 2. the prevention of the vapors ascending into the brain . obstructions are best avoided , by beginning our meals with those things that are loosning , ( contrary to our custom ) whereby the passages are made slippery , and the victuals easily passable through the bowels : such are figs , straw berries , cherries , roasted-apples , prunes , &c. on the contrary astringent things are at first to be avoided ; as quinces , medlers , services , bak'd pears that are gretty , peaches , chees , olives , all wch do close up the bowels , and are therefore to be eaten in small quantities after meals , as necessary to press down that which was first eaten , to shut the stomack and keep the vapors from fuming into the head . if laxatives be eaten last , the stomack will be apt to qualms , belchings , and regurgitations , and ( other meats hindering their descention ) they will easily corrupt , and will then impart their putrifaction . and this is all i shall say about order , in which , as it is not convenient we be over-nice , for that the victuals doth in some sort mix and blend in the stomack , yet since it cannot be supposed to be so perfectly done , but that the order in egestion or casting out , is much the same with that of ingestion or taking in ; so much care is necessary , as to prevent the manifest inconveniences i have mentioned . and so i have done with the second of the non-naturals , meat and drink . i come to the third , which is ; of motion and rest . the commodities of moderate motion or exercise are many , principally three . 1. the increase of natural heat and spirit . 2. the agility and firmness of the body . 3. an easy bearing of external accidents . to which may be added , that it assists the distribution of our nourishment , and so augments our growth : that it discusses vapors and fuliginous excrements by the pores or spiracles of the skin , facilitates the birth , adds color and vivacity to the whole body . the discommodities of too much rest and sitting , are , 1. that it makes our bodies loose and slabby , easily yielding to all external accidents : it begets multiplication of humors and excrements , & consequently that they are seldom well at ease , and void of infirmities : this is especially the unhappiness of women , who mostly leading a sedentary life , lose their colors , and the vivacity of their countenances , and are thereby forced to use paintings , whence ( being unskilfully administred ) they contract head-aches , pains and blackness in the teeth , and derive many other maladies both to themselves and their posterities : hence it is that they are unavoidably in continual physick , have need of issues , and other artificial helps , for the evacuation and exiccation of those superfluous moistures , that might more safely , naturally , and with infinite less trouble to them , be consumed by easy and constant labor or exercise : so that the indigent people have this recompence to their poverty , that their necessitated labors keeps them much in health , and without the need , trouble and charge of physick . let me therefore without offence to good women and vertuous maidens , give this advice , that as they respect their healths , and beauties ( and who i pray do not respect them ? ) they accustom themselves from their childhoods to convenient labor or exercise , so shall they by custom and education , take a good liking thereunto , and without any reluctancy of mind or irksomness of body undergo the same : to labor i say , for under favour they are much mistaken ( be their condition what it will be ) to judge it dishonorable , or a derogation to their esteem in the world , 't is rather an ornament , and addition thereunto , especially since employments may be found out very sutable ( and becoming maidens of greatest birth and parentage , such as are confectioning , simpling , or an acquisition of the knowledge of herbs and drugs , their natures and vertues , how to use them likewise in physick and surgery : which is a very commendable and profitable employment both for the body and the mind , and whereby they may be helpful and assistant to their poor neighbours . the gentlewomen of france , of very honorable discents , esteem it an honor to themselves , and an obligation upon them from their religion , to be attendant for some time in the nosocomium or hospitall , upon the sick , and disdain not to dress their provisions , make their beds , and perform for them the meanest offices , which they do with greatest care and attendance , and with much more affection and tenderness of heart then is usual in chare-women and hired nurses . and indeed wealth is not given by god to nourish idleness , but to enable us to do more good , and extend our selves in offices of love and charity towards others . many other decent employments there are wherein young gentlewomen may busy themselves , keeping thereby their bodies fresh , and healthful , and their minds in motion ( whereby wanton and vain thoughts , and qualities are avoided ) wherein some regard may be had to the mutability of humane affairs ( a notable instance whereof these late years hath afforded us , where so many that have been richly and delicately brought up , are reduced to penury ) whereby provision may be made for adversity , by the acquisition of some neat and curious manufacture , wch may be in prosperity a delight and recreation , in poverty a refuge : for alas , those that are bred up only to the expence , how sad is their condition when the means and store-house thereof is by any casuality wasted , to an infinite number whereof god hath subjected us . how much better is it to copy the picture of a vertuous woman , wch solomon in his last chapter hath so lively delineated ; and for every good woman to endeavor the being like her , in whom the heart of her husband may trust , and by whose industry he shall have no need of spoile . but i digress too far , and happily may incur a censure for my boldness , in this point ; however with the vertuous i hope to find excuse , since my fault ( if it be any ) hath proceeded only from my love and fair respects to that sex . be pleased that i may add some few arguments to press the necessity of labor and exercise . i have urged before how much the want thereof enclines you to diseases , and puts you to a continuall need of physick : that it decays your colours and complexions ; that particularly it disposes you to obstructions of the liver , spleen , womb and breast : one more , and that a grievous inconvenience it produces , viz. long travel , difficulty and danger in childing : the hebrew-women , saies the egyptian midwives , are lively , and are delivered ere the midwife comes to them : the irish women because of their stirring and active lives are streight , tall , full grown , quick in delivery : the german-women are also ▪ observed to be such , & here in england also the poor and laboring women in city and country , are very quick at their labors , and allow themselves hardly a weeks retirement : so that in this particular also , which is of no small concernment , the active and stirring life is of greatest advantage . 2. they that lead sedentary lives , usually bear weak and sickly children , and so beget themselves much sorrow , & double care and charge in their education : besides the injury they thereby do the common-wealth . 3. the mind , for want of convenient business to employ it , becomes either dulled , and unacquainted with humane accidents , and so not fitted , and prepared to bear them , or otherwise misguided and depraved . 4. it is necessary that parents , and they that have the charge in education , timely take care in this particular , for that their children being at first bred up restively , acquire a habit thereby , and cannot afterwards , when they or their parents see the inconveniences thereof , change their course , their joynts and limbs are so stiff and unweildly , and their obstructions so great . insomuch that by endeavouring an alteration , they incur many times grevious diseases ; so that parents ought to lay this particular very much to heart in time , and to order the education of their children accordingly , for which they will afterwards be more beholding to them then for their portions , as of more reall benefit and behoof unto them ; for what is wealth without health ; yea how much better is a mean fortune with a sound and healthful constitution , then large possessions , when the body is crazy and unapt to enjoy them . but if through neglect or inanimadvertency , this at first be over-slipt , the old custom must not all at once be left , nor the body suddenly be innur'd to labor , but by degrees , using at the same time convenient helps , & such drinks as do powerfully clear obstructions , and remove shortness and difficulty of breathing . and so i have done with that particular . i shall add one or two considerations more concerning motion and rest , and so leave it . when the body is very foul & replete with ill humors , exercise must be forborn till it be conveniently cleansed , for that otherwise it will work & disperse them into the habit of the body it self : and occasion thereby some long and hardly curable disease . in this case 't is best to avoid fool-hardiness , & venienti occurrere morbo , remember , that to prevent , is far easier then to cure . they that are lean should exercise only ad ruborem , till the body and spirits are gently heated , for that will help to satten them . they that are fat may exercise ad sudorem , till they sweat , & that will extenuate them . exercise is best before meals , for it clears the stomack , and prepares the appetite : but a little time must be allowed again to settle the body before we eat . too soon after meals 't is very bad ; for it subverts the stomack , and forces the victuals thence raw and indigested , and so disperses it into the veins and habit of the body , whereby putrid feavours , head-aches , weakness of the eyes , and a general cacochymy or depraved constitution is engendred . avoid exercising in damp and noysom places , for that the lungs being opened , and respiration encreased , much aire is drawn in , and the brain thereby filled , and the lungs corrupted : this caution is to be observed by all , but especially by those that are pthisical and rheumatick . lastly , too violent exercise is very bad , for it too much dries the body , it engenders the stone , & gout , especially towards old age , when it is discontinued . let not therefore pleasure , and a too earnest intention at our sports make us so much our own enemies , as to convert that which ought to be used only to refresh the mind , to strengthen and keep healthfull the body , into the means of its infirmity , sickness and decay : especially knowing that exercise is then only pleasant when the body is fresh , vigorous and very well able , and without toil and pain to undergo the same . besides that too constant a use and intention upon sports , corrupts the mind , and distracts it in the midst of all affairs and business , and begets a dotage thereupon , wherein there is not true pleasure ▪ and contentment , but a w●arish and impotent giving up of the spirits and faculties thereunto : a convenient mixture of labor and excercise is best , so as that the first do far exceed the last , and that the last be indeed but as a refreshment and quickning of the spirit and body , for the better and more pleasant undergoing of the first . lastly , if it be too much or too violent , it is no friend to prolongation of life ; for it over-heats the spirits , and renders them easily evaporable . 2. it consumes too much the moisture of the body . 3. it wasts the inward parts , which delight most in , and are conserved best by rest . we see by this the inconveniences of excess and defect : via media , via tuta ; the middle way is best and wholsomest . a usual error is , the drinking cold beere after violent exercise , and in our sweat , to which heat and thirst intises us ; but the effects are , 1. damping and almost exstinguishing the small remainder of heat that is left in the inward parts . 2. surfetting the body by mixing cold drink with the fat , which is at that time melted , and floating in the body : let that inconvenient custom be therefore carefully left . another is , to drink sack or strong-water , when we have spent and wearied our selves with hard labor or exercise , which is done as for avoiding the former inconvenience , not seeing that thereby we incur another : which is the over-heating and drying our bodies , which were too much heated and dryed before : to avoid both , and to refresh the body withall , the best way is , first to rest a while warm , if conveniently we may , but however to drink a good draught of cawdle , mace-ale , hot beer and sugar , or of some other supping , whose warmth is not scorching , but analogous to that of our bodies , so will the spirits soon settle , and be refreshed , and the limbs after rest be enabled with ease to undergo new labor . for the kinds of labor , some stir the whole body , the best whereof are , dancing , running , leaping , bowling , walking ; tennis is too violent , and to be used only upon extraordinary occasions , with convenient rubbings , sweating in bed , and other accommodations after it : fencing hath too many inconveniences attending it , and is best to be learned as necessary for safeguard and defence , and not used as a customary exercise . there are also exercises appropriated to certain parts , as lifting great weights , and the pike , to the back and loins . riding is availful for the stomack , the kidnies and hips , navigation for those that are pthisical : ball and bowls for the reins ; the breast and lungs are opened and cleared by shooting , hollowing , singing , sawing , blowing the horn , or wind instruments , drawing a rope too and again about a post or table , swinging , lifting the poyse or plummets on high , and letting them down again . and last of all , the use of frications or rubbings , which hath been much in use , but is now grown obsolete , is very convenient for whatsoever part we please ; gentle rubbings , with warm soft cloths , softens the parts , attenuates the humors , and opens the pores ; but strong rubbings , with hot and course cloths , used long , do dry and harden . the ancients had two kinds of frications , the one which they called praeparatorium , which they used before exercise , to render the limbs agile and apt to motion , the other recreatorium , which was used after exercise , and was performed with sweet and mollifying oyles , to moysten and refresh the body dryed and wasted with toil . natures great explorator , in his centuries , much commends the use of frictions , as a furtherance of nourishment , and augmentation ; he instances in horses , whom for that end we constantly rub : his reasons are , for that it draws a great quantity of spirits and blood to the parts ( it ought not therefore to be used upon a full stomack ) and again because it relaxes the pores , and so makes passage for the aliment , and dissipates the excrementitious moistures ; he prefers it before exercise , for impinguation or fatning the body ; because in frictions the outward parts only are moved , and the inward at rest . hence , saies he , gally slaves are fat and fleshy , because they stir the limbs more , and the inward parts less . i shall not say more hereof , but only commend its use to good women , that they gently , and by a warm fire , either themselves , their maids or nurses , every night rub the sides , back , shoulders and hips of their children , as verynecessary to prevent obstructions and the rickets , and to further their growth and agility , and also to keep streight and strong the limbs of their children . of sleeping and wakefulness . the subject of sleep is not the heart , as aristotle hath asserted ; but the brain , as galen : for to that we make our applications in cases of too much sleep , as in the lethargy , or of too little , as in phrensies . the cause thereof is , the ascention of pleasant and benigne vapors into the head from the blood , and aliment : benigne ones i say , for those that are sharp , hot , and furious in their motions ( as in burning or putrid feavors ) occasion wakefulness , and want of rest . in sleep , heat , blood , and spirits retire towards the center and inward parts , which is one reason why 't is a furtherance to digestion . when we are awake the understanding is employed , the senses , the limbs , and parts destined to motion , whereby the spirits are wasted ; it is necessary therefore , that they be replenished by sleep ; in which all the faculties are at rest , except sometimes the phansy , and alwaies the motions of the pulse , and respiration . by that cares are taken away , anger is appeased , the storms , agonies , and agitations of the body are calmed , the mind is rendred tranquil and serene . it stops all immoderate fluxes , except sweating . hence is it that * soporiferous potions are good in lienteries , and all other laskes . these are the commodities of moderate sleep ; of immoderate the inconveniences are : 1. in that the heat being thereby called into the body , it consumes the superfluous moistures , and then the necessary ; and lastly , the solid parts themselves , and so extenuates , dries , & emaciates the body . and secondly it fixes the spirits , and makes them sluggish and stupid ; it duls the understanding , it hardens the excrements , and makes the body costive , from whence follows many inconveniences . old men may sleep long ; and 't is necessary they should , for nothing refreshes them more : for that end condite lettice is very good , eaten to bed-ward : so is the washing of their feet or hands , or both , in warm water , with flowres of water-lillies , chamomil , dill , heads of poppy , vine-leaves , roses , &c. boiled in it ; it is necessary likewise that they go to bed merry , and keep their minds devoid of perturbations . that they avoid costiveness , by taking loosening meats at the beginning of their meals , and by using now and then , as need requireth , some laxative : as electuarium lenitivum , catholicum , or benidicta laxativa , of any of them 2. drams in the mornings , with a little powder of anniseeds : or yet cassia , tamarinds , or prunes pulp'd , manna , &c. either of themselves , or dissolved in broth or posset-drink ; but these , though gentle , i advise they use not too often , for better is it to be moved naturally ; besides that by the frequency , the party using them will loose the benefit thereof . children may likewise sleep largely ; so may the cholerick , and the lean : the phlegmatick and fat should watch much . sleep after dinner may be allowed old men , children , and they who are accustomed to it ; and then 't is best not to lie , or hang down the head , but to sit upright in a chaire , to have no binding before upon the breast , and not to be suddenly awaked ; but better it is , that they only drowze for the better closure of the stomack , for long sleeping in the day , indisposes the body very much , and makes the nights restless , but they are especially hurtful for those that are apt to rheums , sore eyes and coughes . the best form of lying is with the arms and thighs somewhat contract , the head a little elevated , on either of the sides , for lying on the back is bad for the stone , assists much the ascension of vapors , and wasts the marrow in the spine . over-much watching consumeth the spirits , dryeth the body , hurteth the eye-sight , and very much shortens our lives . of the excrements . they are distinguished into two kinds , the benigne , or profitable , destined by nature for special uses , as the seed and flowers . 2. the unprofitable , of which the body hath no use , but which are as soon as may be to be expelled . such are the excrements of the belly , the vrine , and sweat ; and particularly that muck and phlegm that is excerned by the mouth and nostrils , and the more thick transudation by the ears . sure it is , that the orderly and seasonable evacuation of these , in due quantities , as natures needs are , doth very much tend to the conservation of health . i will speak of them all severally , except of the second , which i shall purposely omit , and first of seed . this if considered in its own nature , is far above the appellation of excrement , being the most spiritful part of the blood , whose excellency likewise is exceedingly improved , by its elaboration in the testicles ▪ it is called so only ab exclusionis modo , because it is excreted out of the body . men should not provoke it till 20. for till then 't is for the most part unprofitable to the individual , and to generation : children till then are generally born weak & infirm , and the parents themselves become of mean growth , by so preventing it , and of short lives . the case is the same in plants , trees , and other animals . moderation in coition is most necessary to the preservation as well of pleasure , as of health : rectè perpendentibus constat , in immoderation we consult not with delight , but lust , & lose the pleasure , by being too intent upon it : and 't is a certain truth , that those parents have most , and most healthful children , that are most continent , who meet their pleasure by necessity ; to these it rejoyces the heart , it makes free the breathing , it appeases melancholly and sadness , it mitigates anger , it disposes to rest : but then the moderation receives its difference much from the temperature : for less is sufficient for the melancholly and cholerick ▪ the old and emaciated ; but more is requisite for the sanguine & phlegmatick , & those of middle & flouirshing age ; the feavorish in any kind must avoid it , and they who are inclined to gowts , and diseases of the joynts : there are some diseases cured by it ; but i am bid silence . its immoderation hath these damages attending it , a dissolution of strength and spirits , dulness of memory and vnderstanding , decay of sight , tainture of the breath , diseases of the nerves and joynts , as palsies and all kinds of gowts , weakness of the back , involuntary flux of seed , bloody vrine : but then , if to immoderation be added , the base and sordid accompanying of harlotsand impure women : what follows ? but a consumption of lungs , liver and brain , a putrifaction and discolouration of the blood : loss of colour and complexion : a purulent and violent gonorrhea , an ulceration and rottenness of the genitals : noysom and malignant knobs , swellings , vlcers , and fistulaes in the head , face , feet , groin , and other glandulous and extream parts of the body ; these , with the loss of credit , and the sense of sin , should me thinks be sufficient to deter all sorts of people from that noysom vice wch almighty god hath cursed with so many attendant evils , viz. the decay of body and mind here , and utter ruine hereafter ; who will not be deterred , must deservedly suffer the evils thus foreseen : and for a moments pleasure ( if it may be called pleasure ) must content themselves to lead the greatest part of the remainder of their lives , in shame and torment . 2. of the excrements of the guts , or 1st concoction . the excrements of the belly are duly to be evacuated , for which end we must obey nature , whenever she solicites thereunto ; and accustom our selves to some certain times , as first in the mornings , and last at nights , for that will very much dispose the body thereunto : strai●●ng over-much is to be avoided , and some other help to be used instead thereof : for otherwise ruptures may follow , the falling of the fundament and streight gut , by a resolution of the sphincter muscle . the best proportion of the excrement to the aliment , is about the third part , they who much exceed it , have the mesaraick veins stopt , and so cannot be nourished ; if it exceeds it , 't is sure that the body wasts , unless the matter of some disease be thereby evacuated : if the excrement be very little , either nature is unable to expel , and so must be assisted , or great heat evaporates the moisture , and so dries the belly , or there hath been long hunger , and then the greatest part is turned to aliment . loosness of the belly , so long as it is not violent , and the appetite remains good , is not to be suddenly and rashly stopt , for nature thereby frequently prevents , and many times rids it self of many a disease ; which upon an unadvised astriction , would be riveted into the body : the rule is , first cleanse , and then close ; but if it be too violent and frequent , & the somack thereby decayed , it must be carefully and speedily remedied , but in this case advise is very requisite ; for to err is easy , and very dangerous . the incommodities of a dry and fast belly , i have occasionally spoke of before , to which i refer you . of the vrin . the serons and waterish part of the blood is streined through the kidnies , and is kept in the bladder , till either by its abundance or sharpness , it provokes to excretion : this reteined beyond its due and convenient time , inflames the bladder , and so over-fils it , that many times it cannot without much pain be contracted : in those cases you must gently compress the bladder , which lies in the bottome of the belly , somewhat above the genitall : long meals , festivals , counsels and assemblies are very inconvenient for this , especially where there is more modesty then is requisite : some helps there are also in such cases . the diagnostick & prognostick of diseases by vrin , is from my intention here , that relating to another and peculiar part of physick ; only i shall for the redemption of such as are deceived by it ( and most are , and deserve to be ) spend some little time in shewing how far it may be used , and how far it is abused : urin of it self doth truly and properly declare the immediate indispositions only of the blood , the liver , the kidnies , bladder , and vrinary passages , and of these not distinctly , but confusedly , & not without the help , and interrogating of the patient ; erroneously therefore do people imagine , that in the urin is contained the ample understanding of all things necessary to inform a physician : which is therefore a vain and sottish , though customary way to judge of a physician ; the best whereof do leave devining thereby as false , and out of measure uncertain ; the most ignorant and deceitful only do practise it , to delude the credulous : many other things are equally , if not more necessary for the right information of a physician , as the pulse , the knowledge of pain , and the place affected , of all concurrent and precedent causes , which by due inquiry he is to find out , and then from them all compared together , he is to make his judgement of the nature of the disease , and so may fitly , and with best probability of success apply his remedies : the other by seeking his own glory hazards thy health , regarding more the being thought skilful by thee , then rightly to inform himself , that so he may knowingly proceed to the cure . the diseases of the breast are best known by the pulse ; insomuch that in those greifs many times the urin speaks fair and healthful , even to the last moment of decaying life . the brain and animal parts have their proper excrements , & are best known by them . neither is she any other then deceitful , even in the indicatin of the diseases of the parts above-mentioned , from which the urin more immediatly proceeds : it is changed and appears different according to the diversity of meats , drinks and medicines : its colour and substance is wholy altered , upon the critical determination of diseases , which many times evacuate themselves by urin , and which cannot but confound the judgement of our pisse-prophets , proceeding only upon inspection thereof ; the sex can with no certainty be known by it , for though the urin of a man and woman are usually different in colour and consistency ; yet since both the one and the other is upon easy changes alterable , no certain judgement can be made thereupon . besides that a cbolerick woman after exercise , and after the use of hot and spiced meats , will make a deeper coloured water then a phlegmatick man ; she likewise hath different urin , according to the diversity of the disease that then possesses her : the comparison therefore is only to be made between the urins of a healthful man , and a healthful woman , wch have received no alteration by any thing eat , drank , or external accident : and so is the difference given by physicians to be understood , when they say , that man yeilds thinner vrins , higher coloured with small contents or sediment : but women pale , with copious sediment . in virgins , and also other obstructions of natural courses , there wil be much the same alterations in urin , as in conception : because the blood , and consequently the urin , is also thereby tainted . pregnant women do also render different urins , both one from another , and also the same women at several seasons : neither is there any one sign of certainty to determine the same . let me subjoyn a history for confirmation hereof ; and 't is dr. cottas , a northamtonshire physician , whose fortune it was to take the profession of a dying physician in this point . he was ( saith he ) but simple in manners , and meanly learned , but in his auguration of conception by urin , held most excelling , and preferred before the best learned of the country : some small time before his death , he was for the behoof of posterity importuned to leave behind him that skil in urins , that had made him so famous ; he replyed , that it was unworthy posterity , unworthy the name of art ; that he had long indeed , with the felicity of good opinion , exercised it , but with tryed certainty known it to be uncertain and deceit . simplicity , he said , was easily ready to betray it self , and the ignorant people ; especially to one used to the observation , will easily discover their hearts in their eyes , gesture and countenances , of themselves unobserved , and unconsidered : sometimes i have predicted right upon conceptions , and that hath spread it self , but i have proved more often to my own knowledge false , but that hath soon dyed , or found excuse . i somewhat satisfied my self in my deceitful custom , in that i deceived none but such as either desired , or deserved it ; who by their insidiation of the proof of my skill , either provoked it , or by unreasonable earnestness extorted it . thus , some daies before his death did this famous deviner unbowel himself , and thereby indeed made someamends for his former inpostures . lastly , 't is most easy to deceive the physician by other liquors , especially , if he smells them not : and though some notes of difference are given by avicen and others , yet are they very doubtful , and not to be trusted to : i judge it no dishonor to be deceived in this kind , unless to such as arrogate a certainty of divination . it should be considered also , that thou art ignorantly , & doltishly imploying thy self about posing the physitian , mispending thy time that way , running from doctor to doctor , till thou art struck in the right vain , and inveighled by the artifice of some more crafty then the rest , who sets himself to deceive thee in this kind , when in the mean time , the disease by delay gets strength , and becomes more obstinate , malignant , and peradventure incurable . i advise therefore all good people , that you regard not other mens fame fraudulently gotten ; but your own health : and in order to that , that you punctually and expresly inform the physician of all you know concerning your disease , particularly of your pain , if any be , and of all external accidents that may have any waies caused it ; of the place and part affected , of the impediments you have in the performance of any action in the body ; and let the physician then feel your pulse , see your urin , consider your temperature of body , know your use and custom of living , so is he most likely truly to understand your state and condition , and you to receive benefit and curation : i shall not need to insist longer hereupon , the vanities and deceits of vroscopy , or devination by vrin having been fully and demonstratively discovered by many able physicians : and by some in english , as mr. brian in his piss-prophet : and by dr. cotta in his discovery of the errors , and dangers of ignorant practitioners : to which i refer the reader , who if notwithstanding all that can be said , hath yet a mind to be deceived , doubtless he may , and there be enough that are provided for 't . of sweat . sweat and vrin have the same material cause , but have different waies of excretion : the skin is therefore made pervious , that so there might be free egress for the sweat , which retained in the body , corrupts it , and begets a languishing wearisomness in every part thereof ; as in burning feavours , when the party cannot sweat : whereas the kindly and free evaporations thereof , make the body lightsome , removes colds , chilness and lassitude of the limbs : it is most to be avoided in cold weather , either in bed , or at exercise ; for though it frees the body from internal causes of diseases , yet it more disposes it to receive wrong from external sharpness , and penetration of the aire or wind , by opening the spiracles , and so giving admission thereunto . as to preserve the body , which is my intent , it is necessary that every one upon a cold taken , which together with the usual signs preceding , is manifested by a sudden heaviness and lumpishness of the limbs , do with the first convenience he may , with an empty stomack , dispose himself to a gentle and leasurely breathing , which in most bodies may be procured , with a draught of saffron and milk : of posset drink , with a few camomill flowers boiled in it : either of them drank hot , and close covering thereupon ; or if need require it , with a scruple of gascoignes powder in either of them : which sweat being gently continued for about an hour , care is to be taken that thou beest rubbed well with warm clothes , and shifted with fresh and well aired linning , and that about half an hour after thou drink a draught of hot and comfortable broth , cawdle , or other supping , and so by degrees enure thy self to the aire and customary way of life : this timely and carefully performed , may save thee many a sharp and irksome sickness . provided alwaies , that thou then beest not costive : for so , sweating will harden the excrements , and evaporate the moisture thereof into the body : before thou sweat therefore , if thy belly have been fast , open it either by some gentle lenitive , or loosening clyster . they that have dry & hard skins , and therefore difficultly sweat , should be bathed , or at least fomented with a decoction of warm water , with hot and mollifying hearbs boiled therein , that through the skin so relaxed , the sweat may have the easier passage . the help of bottles , with a decoction of sudorifick hearbs , as camomil , penny-royal , rosemary , mother of time , hyssop , &c. is very assistant in this case ; encreasing the heat by degrees , as by putting in less heated bottles first , and half an hour after the more heated . sleep that stops other fluxes , causes sweat , because the heat and spirits first moving inward , do there gather force , which so encreased , works upon the moisture , and evaporates it by sweat . sweat is not to be over-long , or over-violent , for it impairs the body too much ; better it is to sweat twice or thrice , for that's natures way , who never expels the whole morbifick matter at one sweating . thus much as to the preservative by sweating . of other excrements . they that spit much , want exercise , for that is the best way to spend the matter thereof ; for to stop it , begets pains in the head , and endangers many diseases of the brain : besides that , it may afterwards take another course , as upon the lungs , in the spine , or on the reins , whereas exercise safely breaths it out through the body . if the humors and viscosities remain in the brain and head , and descend not , they are to be provoked down by the nose , or mouth , either by sneezing , or the * mastication of those things which are of subtile parts , and so open and clear the passages : as tobacco , rosemary , bettony , seeds of thlapsi , crosses , &c. are very good : so are their fumes , but then they must not be brought into a custom , but used only as the necessity requires . the foulnesses in the ears , and thick wax that by time grows there , ought to be prevented ; by often cleansing them , taking first into them the fume of camomil , and penny-royal , boiled in ale : and afterwards of hot viniger ; which done , clense them with thy earpicker carefully , for fear of hurting the tympanum , and provoking coughs . after meats , and in the mornings , wash and rub the teeth , thy eyes , ears and nostrils , thy hands likewise , and face with cold water , even in winter . comb thy head well , that thou mayest make way for the egression of vapors , which will otherwise fill thy brain . in the observation of these small matters how much doth health consist ? i am in these things but thy remembrancer . of the affections , or passions of the mind . of these i purpose breifly to treat , not as a natural philosopher , but physician , and so to consider , not their essences or causes , but effects , and how their regulation conduces to the conservation of health . their power is doubtless very great upon us , as being of force , not only to hurry us into diseases , but to bring upon us sudden death . their steers-man is reason , which assisted with the devine spirit , manifested in the holy scriptures , is able to keep down the surges of our passions , and is by almighty god given us , to be as a check or bridle to prevent , or restrain all their extravagances : so that although there be great force in our passions ; yet are we not involuntarily , and without the power of resistance overcome by them ; but yield unto them cowardly , and unworthily , for want of making use of that reason , by which we might restrain them . our affections indeed are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} unreasonable , but yet they also are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} under our own power and command , & one principal work , that man hath to do in the world , is to moderate them . and though some passions , as also vices , have through custom , and an habituall commitment , become usurpers upon reason , and over-rulers thereof , insomuch that it becomes a most difficult thing for reason to reassume its empire , and keep them in due subjection ; this however is attributable , not to their nature , but our own default , and is decreed as a punishment of our first yielding thereunto : 't is just in god to harden his heart , who first hardens his own ; the penalty is appropriated to the offence : from whence we may collect , that vice is a punishment . 2. 't is observable , that there is a mutual influence from the body upon the mind , and from the mind upon the body : not necessitating , but inclining . 't is clear in the several effects the passions produce in the body , which i shall presently speak of : and 't is as clear , that anger , sadness , joy , &c. in their immoderation i mean , are more easily produced in those that are under the violence of a feavour , or other sicknesse , or pain , or yet of depraved and unequal constitutions , then in them that are in health , and of sound complexion : that therefore thou mayest be vertuous , keep thy self in good health ; that thou mayst be in good health , keep thy self vertuous , and regulate thy passions . passions are not bad of themselves , but in their excesses or defects : for by their assistance , we more easily attain good and laudable ends : there are some things against which they are well , and by injunction imployed : be angry and sin not , saith the apostle : and our saviour drove the money-changers out of the temple : our love and hatred , our fear , sadness and rejoycing , have all of them proper objects about which they may , and ought to be employed . 't is to be more then man , to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} wholy indolent and void of passion : we are required only to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , well to manage & moderate them . of anger . in its excess the incommodities are many , and evil : as feavours , phrensies , and madness , trembling palsies , apoplexies , decay of appetite , and want of rest , paleness , as when fear is conjoyned , and the spirits called in ; sometimes redness of the face and eyes , when the spirits are sent out , as in desire of revenge : which is also accompanied with an ebullition of the blood , stamping , bending the fist , &c. with many more evils anger is accompanied , all of which , though they fall not out to every one that is angry , yet some do , and more or less , as it is , it inclines us to all : these had in remembrance , may be a motive to refrain that which is the cause of them , that 's one help against it . another is to observe them that be angry ; for in others we can better judge of the unseemliness of it , then in our selves , to whom we cannot but be partial , neither are we capable judges in our fits , when we are wholy possest by it : but observing it in others , we may thus reason : shews this so unhansome in my freind ? sure it doth so in me also : doth it impair his health ? so will it mine also : doth it un-man him ? doubtless it also transforms me into a beast . thirdly , consider we , that the more we enure our selves to it , the stronger habit we get , and the apter we shall alwaies be upon every slight occasion to fall into it . fourthly , 't is to be thought upon , that the frequency thereof makes it loose its effect , and become wholly neglected by them upon whom we spend it . it ought to be ultimately not against persons , but things ; not against men , but vices : so that we ought even in our angers , to give some manifest of a desire of good to the person we are angry withall , as of reclaimer , of his amendment , and altering his course : so will it both make the deeper impression , and do our selves less hurt . sixthly , let us call to mind the patience , long-sufferance , and humility ( for anger is frequently an effect of pride ) enjoyned us in scripture : let us remember , how unspeakable it is in god towards us . and lastly , how christ the son of god , and god , who might have had legions of angels to have defended him , and who indeed wanted nothing , had he pleased to have defended himself ; yet did he patiently submit himself to rebukes , scorns , and false accusations , to be hurryed from place to place , to be bound with cords , whipt , spit on , buffeted , crowned with sharp thorns , to carry his own cross he was to suffer on , to be extended forth , and nayled thereon , to have his sides pierced , his sinews stretched , and at last suffer death , and all this not for his own , but even his enemies offences : for whom he prayed whilst he was tormented . o let us all lay this to heart ! and let it sink into us : so shall it doubtless be a means to restrain those light , and customary heats , and animosities that take fire at the least motion , and upon the slightest occasion : and last of all , as we respect our own happiness even here in this world in body , in mind , let us wisely pass by mistakes , affronts , injuries : at least wise , let us assay all gentle means first , of amity and love , of winning upon our adversaries by all christian wayes that can be thought on , and when no other means will serve , then to shew our anger for our own defence only , and preservation . let us consider , that t is easy to begin strife , but hard to allay it : the beginning thereof ( saith solomon ) is as one that openeth the waters , therefore ere the contention be medled with , leave off . one means more there is , and that is diversion : octavian was advised to say over the a. b. c. before he exprest his anger in word or deed , for giving some pause thereunto , it many times vanishes ; reason then ( as i conceive ) having some space to work and rowse it self , which at other times is surprized . if i were not angry , said architus tarentinus to his bailiff , i would now beat thee . this man had well learned his lesson , and may be our master . the reading of good books is likewise a great help to make us masters of our passions , especially the scripture : for thereby the mind will be furnished with sound knowledge , and reason instructed and made ready against all its temptations and assaults . of love . this in its extream , is a passion seldom heard of in our times , the two catholick vices , pride and covetousness , having almost swallowed up this affection : the sincerity whereof , as it relates either to freindship or marriage , is now converted into conveniency , and terminated not in another , as it ought to be , but in our selves : i distinguish it into 3. kinds ; the 1. godlike , which is a knitting of the soul to god , and manifesting by his blessed example , without any indirect ends , sine serâ , sine fuco , without deceit , or without dissimulation , a sympathetical spirit and affection towards one another . this is uncapable of extremity , in its utmost extent being but our duty . the 2. is humane , towards particular persons , as parents , wife , children , friend , or things ; towards the first , it ought also to be hearty , constant , begotten & continued for their sakes , not our own but yet bounded with a due submission to the will of god : that to things , is not to be fixt , but apt to change and alteration , because the things themselves are so : which we are to love , the apostle saith , as if we loved them not . the 3. is that which is shewn between one sex to another , and ends in the conjugal ; this is naturally imprest upon us , and is to be carefully preserved from dotage , and lust : when it takes fire from the last , 't is never permanent , but soon cloyes it self , and vanishes upon satiety : reason is here excluded , and that hath made so many happily seeming marriages soon vanish into those which are full of bitterness , and p●ssionate distemper ; love therefore is to begin , as it ought to continue , or rather to encrease by continuance , and so it ever doth , when vertue , and sweetness of disposition is its foundation , and not wealth or beauty , which are good concomitants , but bad principles . a vertuous mind , an unblemished life and conversation , a healthful body , these are , me thinks , essentially necessary in man and woman , to make a marriage happy : the other two are ornamentals , that adde to its perfection , but not to its essence . for dotage which is an impotent and unreasonable placing of the affection upon another , which many times brings all the faculties of soul and body into a languishment or consumption , and sometime by summoning and uniting all its spirits in the brain causes phrensies , madness , and divers other maladies ; for this i say , neither reason nor physick , hath yet found any remedy : it being neither capable of councel , nor within the reach or power of any medicine : diversion is by the wisest esteemed the best remedy ; change of objects devides it , and so lessens it : indeed stratagem and invention hath most share in this cure , which must be assisted by season and opportunity . i shall end this with one only caution , that parents hazard not the destruction of their children , by not giving their consents to those marriages where the hearts are united , and vertue is the bond , and the defect or cause of obstacle is only inequality of birth , or estate . of greif , and sadness . in sadness the heat and spirits retire , and by their sudden surrounding , and possession of the heart all at once , do many times cause suffocation : they being likewise by uniting encreased , do violently consume the moisture of the body , and so beget drowth and leanness . hence saith solomon , a joyful heart causeth good health , but a sorrowful mind drieth the bones : like the moth in a garment , or a worm in the tree , so is sadness to the heart : it likewise takes away appetite , over-heats the heart , and lungs , decays the complexion , unfits us for our business and employments , and shortens our daies . the remedies are diverse , as the cause is : only in general , consider , that what is without thy power to help , ought not to afflict thee , for 't is utterly vain ; if it be within thy power , then greive not , but help thy self . thou art likewise to fortifie thy self against all accidents before they come , by frequent reading , and rightly understanding the scriptures , and other religious and * moral writings , that are full fraught with good instructions , to arm thy mind against the day of need ; that so when affliction comes , thou mayest be provided for it ; for our sadness is generally falsly grounded upon mistake , and mis-apprehension , wch may by this means be prevented : without this help thou shalt be hardly able in the day of thy streight , to take good advice , though it given thee . in the scriptures and other good books , thou shalt find sound advice , that will enable thee to bear the ingratitude of a friend : the loss of nearest friends , of goods , or office , a repulse in thy desire of preferment , and all other casual accidents , with which the world is replete , and which do frequently befall us . another remedy there is , and that is , to give our sadness vent , for so it spends it self , and the sooner forsakes us , whereas cooped up and stifled , it takes deeper hold upon us ; for that purpose , discover the causes , and take the advice of a bosome friend ; restrain not thy tears , but give them way , and it will ease thee ; if pain begets thy grief , take thy liberty , to cry and roar , neither should thy freinds restrain thee ; for that if it do not totally remedy , yet will it revell and somewhat divert thy pain . but lastly , if distemper of body be the cause of thy sadness , and thy very temperature , dispose thee thereunto ; then avoid all things that be noyous in sight , smelling , hearing , and embrace all things that are honest and delectable . fly darkness , much watching , and business of mind , over much venery : the use of things in excess , hot and dry , often or violent purgations , immoderate exercise , thirst and abstinence , dry winds , and very cold : meats of hard digestion , such as are very dry and salt , that are old , tough , or clammy : cheese , hares flesh , venison , salt-fish , wine , and spice , except very seldom , and in small quantities . prepare now and then when sadness most oppresses thee , one of these following drinks , which upon long experience i have found very recreative , and quickning the spirits . rec. waters of carduus , and wood-sorrel , of each 4. ounces . syrup of violets 2. ounces and a half . the best canary 3. ounces . spirit of vitrioll 12. drops ; mix them , and drink it at thrice , at ten in the fore-noone , and four in the afternoon . take a large sound pippin , and cut out the core , and in its place put a little saffron , viz. three grains dryed , and beaten very fine , cover it with the top , and rost it to pap , then put to it half a pint of claret wine damasked : sweeten it well with fine sugar , and make lambs-wooll : and so drink it . take the first of these when thou artcostive , the last when thou art loose , or goest orderly to stool . but in this case it is expedient that thou take further advice of thy physician . of joy . there is no great fear of the immoderation of this passion ; the present condition of the world hardly affords cause for it , and man hath generally lost his chearfulness , with his innocency : 't is now in fits and flushes , not solid and constant : the effects of it are very good , for by dilating and sending forth the spirits to the outward parts , it enlivens them , and keeps them fresh and active ; it beautifies the complexion , it fattens the body , by assisting the distribution of nourishment to every part : 't is that doubtless which god intended should be the portion of every man , he therefore made the world so full of delightful objects for every sense , and plentifully furnished it in every place , with all things necessary for the solace , and contentation of mankind ; but we unhappily have distracted our own lives , and multiplyed the occasions of hatred , oppression , jealousy , difficulty of gaining a very competency , doubts of loosing , endeavours of supplanting one another , envying , law-suits , wars , and a thousand other engines we have contrived to destroy our contentment , and multiply our sorrows and afflictions : insomuch that very wise and good men , have much ado to preserve that chearfulnes , which is the reward and recompence of their vertue . i wish i could here propose remedies : some i have , but the world is not able to bear ; and must yet longer by its miseries and sufferings be chastised into repentance and amendment . these passions are the principal that have influence upon the body , others have not , or very little ; i shall therefore pass them over , with this generall caution relating to them all , that as we expect to keep them in due subjection , and not to become slaves to our affections , let us lead a temperate and continent life ; for all disorder and excess , especially in meat , drink , venery , makes us their slaves , and gives them heat , and spirit to lord it over us , and renders us impotent to withstand their temptations and assaults . and so i have done , desiring that what i have said , may be fairly accepted , and interpreted by all , as intended for every mans good , and is but a preparatory to much more that i have in my thoughts : beseeching almighty god to give his blessing to it , that it may prove effectual , at least in some measure , to preserve every man , and woman in health and vertue . finis . notes, typically marginal, from the original text notes for div a77586e-3070 health , what it is ? bonum constat ex integris . by the orderly use of what things health is preserved . of custom . customs how to be altered ? cautions in using physical helps . whether customary physicking is to be continued ? physick worst for the healthful . which the best aire in general ? which to each particular . helps against bad aire . of sharp aires . corruption of aire . change of aires by winds . what smells best . of native aires . sudden alterations . cautions about aire . of hunger . of thirst ▪ of quantity in meats . arguments against intemperance . much feeding hinders nourishment & growth . 1. digestion . 2. growth or augmentation . greatest pleasure in temperance . plutar. praecep . sanit . the bounds of temperance . 1 rule of temperance . 2. rule of temperance . error in feeding . 2. error . 1. caution . of feasting true end of feasting . 2. caution . respect had to the nature of meats . to the constitution of the person . to the season . times of feeding . best time when hungry . no break-fasts . large supper best . rules for drinking . order of feeding . the commodities of exercise . discommodities of a sitting life . caution to women and maids . history . pro. 31. when exercise is to be forborn . exercise for the fat and lean. exercise when best . when bad. place bad for exercise . violent exercise bad . drinking cold drink after excercise bad . drinking sack and hot spirits bad . kinds of labor cause of sleep . commodities of rest . * sleeping . the evils of immoderate sleep . large sleep best for whom . sleep after dinner . form of lying . the benefits of continency . the incommodities of incontinency . of the excrements of the belly . it s proportion to the aliment of looseness . divination by urin a deceit . when to be avoided . when to be used . caution helps to sweat . why sleep causes sweat . too long & violent , bad. of spitting . excrements of the brain . * chewing . in the ears and nostrils its incommodities . remedies against anger . three kinds of love god-like . 2. humane . 3. conjugall . caution concerning the third . of lust of dotage . evils of sadness . pro. 17. 22. remedies against sadness . * cha●on of humane wisdom . seneca . plutarchs morals and lives . 1. drink againsh melancholly . 2. drink against melancholly . effects of joy . the copy of a letter written by e.d. doctour of physicke to a gentleman, by whom it was published the former part conteineth rules for the preseruation of health, and preuenting of all diseases vntill extreme olde age. herein is inserted the authours opinion of tabacco. the latter is a discourse of emperiks or vnlearned physitians, wherein is plainly prooued that the practise of all those which haue not beene brought vp in the grammar and vniuersity, is alwayes confused, commonly dangerous, and often deadly. duncon, eleazar, 1597 or 8-1660. 1606 approx. 179 kb of xml-encoded text transcribed from 28 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a19740 stc 6164 estc s109182 99844831 99844831 9677 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a19740) transcribed from: (early english books online ; image set 9677) images scanned from microfilm: (early english books, 1475-1640 ; 1199:12) the copy of a letter written by e.d. doctour of physicke to a gentleman, by whom it was published the former part conteineth rules for the preseruation of health, and preuenting of all diseases vntill extreme olde age. herein is inserted the authours opinion of tabacco. the latter is a discourse of emperiks or vnlearned physitians, wherein is plainly prooued that the practise of all those which haue not beene brought vp in the grammar and vniuersity, is alwayes confused, commonly dangerous, and often deadly. duncon, eleazar, 1597 or 8-1660. [4], 50 p. printed by melchisedech bradwood, london : 1606. e.d. = eleazar duncon. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities 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areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng health -early works to 1800. physicians -early works to 1800. quacks and quackery -early works to 1800. medicine -early works to 1800. 2006-10 tcp assigned for keying and markup 2006-10 apex covantage keyed and coded from proquest page images 2006-11 pip willcox sampled and proofread 2006-11 pip willcox text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the copy of a letter written by e. d. doctour of physicke to a gentleman , by whom it was published . the former part conteineth rules for the preseruation of health , and preuenting of all diseases vntill extreme olde age . herein is inserted the authours opinion of tabacco . the latter is a discourse of emperiks or vnlearned physitians , wherein is plainly prooued that the practise of all those which haue not beene brought vp in the grammar and vniuersity , is alwayes confused , commonly dangerous , and often deadly . eccles . 38. 1. honour the physician with that honour that is due vnto him ; for the lord hath created him . london printed by melchisedech bradwood . 1606. the pvblisher to the reader . gentle reader , let it not seeme strange that i publish vnto thee a priuate letter . there are three principall causes which haue moued me hereunto : first , a world of examples both of moderne and ancient writers , whose epistles , perhaps priuatly intended , as this was , haue now their publike vse . secondly , my loue vnto the authour , a man deseruing loue of all , but specially of me , vnto whom i am beholding ( next vnto god ) for that health which ienioy . thirdly , the woorth of the worke it selfe ; wherein , looke not for hyperbolicall phrases , or curious affectation : for as in his life he preferreth deeds before words , so in his writings shalt thou finde more substance than shewes . yet so hath he ioyned profit with pleasure , sound discourse with sweet delight ; that ( if my loue deceiueth me not , and some learned physicians , who at my request haue perused it ) as the poet sayth , omne tulit punctum . his rules of health ( vnto those that will be ruled by them ) are full of health : his discouery of bastard physicians will make wisemen beware : their ignorance , their arrogancie , their rashnesse is here layd open : not with iesting termes ( for that he accounteth no lesse than an artificiall iniury ) but with such euident demonstrations , as he that hereafter shall know them , and will not eschew them , shall be deemed accessary to his own ouerthrow . i haue named the former part healths preseruatiue , and the latter , a discourse of empiricks and vnlearned physicians . i wish as much good to come vnto thee by this my friends labour , as was meant vnto my selfe . be thine owne friend . take heed of empiricks . and so farewell . healths preseruatiue . sir , i haue here sent you an answer to your kinde letters , though not so soone as you expected , yet assoone as my businesse , and the large handling of the matter , protracted farre beyond my first purpose , would permit . your request standeth vpon two scuerall parts : the one is , to set downe rules and directions out of our art for the preseruation ofhealth , and preuenting of diseases : the other is , to deliuer my opinion concerning empericks . touching the former , though health be a precious thing , and the greatest blessing belonging to this life , yet the meanes of preseruing it are little thought of , and lightly regarded of most , that haue full fruition of it , and are in their flourishing yeeres . if this your request proceedeth from a resolution to obserue those things which you desire to heare , dignus es nestoris annis , & crotonis salubritate : you are worthy oflong life and perfect health . some place their felicitie in honour , some in wealth ▪ other in other things : a but if health be not a continuall attendant vpon these , this supposed happinesse is soone changed into miserie . an ancient poet sayth , b o blessed health , when thou art present , all things flourish as in the spring ; without thee no man is happy . to this agreeth that of pindarus ; c if a man possesse riches ioyned with health , and hath with them a good report , there is no cause why he should desire to be a god . health is thus defined by galen : d sanitas est calidi , frigidi , humidi , siccitemperies : an equall mixture or proportion of the foure elements : not equall by iust proportion ofweight of euery element alike ; which is called temperatum ad pondus ; but temperatum ad iustitiam : such a proportion as is most agreeable to the preseruation and continuance oflife and health ; and as it were due by the right ofiustice . the same author in another place sheweth more plainly what health is , in these words : we call that constitution of body health , wherein we are not vexed with paine , nor hindred in the actions of our life . this perfect constitution is altered & impaired two wayes ; the one by inward , the other by outward ward things : the inward are bred and borne with vs , and it is not in our power to resist them : they are in number three ; drinesse , continuall decay or wasting of the substance of our bodies , and breeding of superfluous excrements . of these galen discourseth at large in the foresaid booke : but i omit them , as things out of our power , and come to the outward , which haue equall or greater force to ouerthrow our health , if they be lightly regarded : and much vertue to preserue vs from sicknesse , if we vse them rightly . these are almost in our power , and most of them may be obserued by vs , if we endeuor to liue free from sicknesse . that they haue ability to effect this , it doth plainly appeare in the booke before cited , in these words : he that leadeth a free life , and hath a care of keeping his health , shall neuer be troubled with so much as a bile . and in another place : they which haue a good state of bodie , and free transpiration , and vse not too violent exercise , and keepe their stomacke and liuer warme , it is impossible for them to haue an ague . this warrant of so great a physician , to liue vntill extreame olde age without any disease , may moue you to a carefull and diligent obseruation of the rules required to this happy state of life . these outward things are in number six : the aire , meat and drinke , exercise and rest , sleepe and waking , expelling and retaining of superfluities , and the affections of the mind . all these are in our arte comprised vnder the name of diet , as a galen doth testifie in plaine words . these are called things not naturall , because they are not of the essence or nature of the body . they are called by galen , causae couseruatrices , because they keepe and preserue the body in perfect health , vntill it commeth lege adrastriae , by ineuitable fate neere the graue , being withered and consumed for want of moisture . of these six , the aire hath the first place , because our life beginneth with that , and we haue a continuall vse of it as well by night as by day , both sleeping and waking : it is of it owne nature bot and moist ; but it is subiect to many alterations from the earth , from the waters , from the windes , and from the heauens : it ministreth nourishment to the spirits and cooleth them , and receiueth their superfluous fumes : it passeth by the mouth , nose and arteries , into the braine , lungs , heart , and all parts of the body : what substance or qualities soeuer be in it , those it infuseth first into the spirits , then into the humours , and so into the whole body . cleere , subtile , pure , sweet and temperate aire lighteneth the spirits , clarifieth the blood , dilateth the heart , and lifteth it vp with ioy and delight : it preuenteth obstructions , stirreth vp naturall heat , increaseth appetite , perfecteth concoction , and inableth euery part to expell it superfluitie at fit times . these are the excellent properties , which hippocrates , galen , and other ascribe vnto a good aire . a columella aduiseth them that buy land to regard principally the healthfulnesse of the aire lest they purchase the meanes of shortening their liues . also b aristotle counselleth that cities shuld be built in a pure & clere aire . herodotus affirmeth the egyptians to be the healthfullest of all nations , because the aire of that countrey is so pure and not subiect to alterations , as in other places . the best aire is commonly about the highest places , that a●e open towards the east ; for there the sunne hath most perfection to clarifie it , and the winde most power to disperse the grosnesse and superfluitie of it , as hippocrates testifieth . s. edmunds-bury is the most famous place in this country for good aire : lelandus maketh it inferiour to no citie of the world for situation : and the physicians of cambridge do vsually send their patients diseased in the lungs , to liue here ; whereby many haue recouered their health . on the contrary part , grosse , thicke and impure aire , receiuing continuall exhalations from moores , fennes , bogges , and such like ▪ or being barred from the benefit of the sunne and winde by hilles , woods or other meanes , is an vtter enemie vnto health ; for it oppresseth the heart , infecteth the lungs , dulleth the wit , diminisheth naturall heat , hindereth appetite , weakeneth concoction , and subiecteth the body to many other infirmities . therefore sith there is so great power in the aire both to preserue and ouerthrow a perfect state of body , you are to haue a speciall care to liue alwayes in a good aire , and also to auoid all obiects offensiue to the sense of smelling . here i may fitly giue you a taste of tabacco , for it is taken not much vnlike to the drawing in of aire by breathing ; and it hath great power to alter the body . this indian simple is hot and drie almost in the third degree , as those that wrote first ofit affirme , and the smell and taste do confirme . in respect of the excesse of these first qualities it can not be safe for yoong and sound bodies , though it yeelded pure nourishment : for the diet of yoong men must be moist without excesse ofheat ; and in cholericke complexions , somewhat cooling , as galen affirmeth : but it is a strong purger ( as hath beene often tried by experience ) and an vtter enemie to most stomacks ; for a small quantity of it infused , mooueth violently vpward ; and in many , downward also . in this respect it is very hurtfull to all sound bodies : for hippocrates sayth , healthfull bodies do hardly beare any purging at all . and celsus in the very beginning of his booke hath these words ; nourishment is fit for them that are in health , and physicke for the sicke onely . what though it be vsually taken by fume , and not in substance , or infusion ? yet that way it worketh the same effect in many ; and in all it draweth thin and moist humours , which all beholders perceiue distilling , or rather flowing from the mouth , nose and eyes of the takers of it . but admit that it doth not purge ; which is very euident ; yet it altereth the body much : and how can that be done in yoong and strong men without hurt ? it consumeth the moisture , and increaseth the heat of perfect constitutions , as the fire and sunne doe sensibly heat and drie things exposed to them . heat and moisture , in their iust mixture , are the preseruers of life : if the proportion of heat be increased , it consumeth moisture the faster : if moisture be diminished , there followeth a necessary decay of heat : for it is maintained and fed by that , as a lampe with oile : therefore tabacco , being armed with the excesse of both these qualities , professed enemies to youth , doth exercise cruell tyranny vpon it . galen sayth ; moistest bodies liue longest . to this agreeth that of aristotle ; they that inhabit hot countries are of shorter life : for the heat of the sunne draweth out much moisture from the body , and the continuall drawing in of hot aire by breathing , doth dissipate and consume it , and consequently hasteneth a drie and withered distemper , the messenger of death approching . doth not tabacco then threaten a short life to the great takers of it ? the often drawing in of this hot and drie fume , maketh them somewhat like those that liue in hot regions : though this be not continuall , as that is , yet the heat and drinesse of this doth farre exceed that . plato would not allow yoong men to drinke wine , though moderatly , because it carieth them headlong to lust and anger . doth not tabacco this much more ? wine is hot and moist : tabacco exceedeth it farre in heat ; for from the excesse of that , it hath the strong smell and fretting taste , and it hath drinesse associated to it in stead of the others moisture . beside this , wine nourisheth ; tabacco purgeth . so it is euery way farre more hurtfull than wine . it is in greatest request amongst our yoonger and stronger sort of gentlemen ; and the quicker spirits and hoter complexions are caried most violently to the often taking of it , being like to the yoong man that horace describeth . euery man , that hath but tasted of naturall philosophy , may easily comprehend it to be a dangerous and pernitious thing to cholericke constitutions : it inclineth them to burning agues , phrensies , and hectikes ; or carieth them into an vntimely melancholy : for the vnkinde heat of it , exceeding the naturall heat of the bodie , doth waste and destroy that , and so breedeth a melancholicke distemper by the long continued vse of it . choler is like to a coale burning cleere with his full heat , whose moisture as it consumeth , so the heat diminisheth , and in time it becommeth blacke , drie and cold : euen so the often drinking of this herbe , doth by his vehement heat burne the cholericke bloud , and maketh it grosse , thicke and blacke . this is wrought by small degrees and insensibly , youth , together with often powring in of drinke ( which is vsuall with them ) not suffering such alteration to be made in short time . galen sayth , the best complexions haue the best maners : and he writeth a whole booke to prooue that the affections of the minde follow the temper and constitution of the body . what though that be specially vnderstood of the originall temperature that we haue from our parents ; yet as that changeth with our age naturally , or accidentally by tabacco , or any other outward meanes ; so there is with that , great change of the affections , and inclinations of the minde . as heat & sharpnesse increase in the blood , so do hastinesse and furie in the minde : and when the blood groweth thicke and grosse , the minde is dull and sad . this is too apparent in many , though it be obscured by discretion in some . i see not therfore how tabacco can be acquited from procuring the ouerthrow of the perfect state both of body and minde : and that not onlie in tabacconists themselues , but in their posterity also ; for the temperament and constitution of the father is ordinarily transfused into the children , and the affections of the minde also , depending vpon the other . this is verified likewise in distempered and sicke bodies . fernelius saith , what disease so euer the father hath , that goeth into the childe . the father giueth the forme , nature and essence to the child , as galen affirmeth . therefore where the humours of the body haue contracted a sharpe heat and drinesse by drinking of tabacco , there the father getteth a childe like to himselfe , wanting that kinde moisture that should protract his life vnto olde age , and incline him to an ingenuous , courteous and kinde carriage . but many take it , imagining that it doth inable them in some actions . i confesse that it putteth a sharpe and fretting heat into the blood , which doth incitare : but they shall the sooner faile in their course ; for heat can not be preserued without moisture : and tabacco consumeth that , by infusing a drie qualitie into the body , by excesse of heat , and by drawing out of moisture . therefore tabacco ; though neuer so sparingly taken , can not be good for you , nor for yoong and sound bodies : and the often vse of it in such bodies , driueth them lentis gradibus into their graue long before that time that nature had assigned them . hippocrates sayth , that which is done by little and little , is done safely : and in diet as well as in other things , he commandeth all to be vsed with moderation . galen speaking of gentle opening medicines , affirmeth that the often vse of them drieth vp the solid parts of the body , and maketh the blood thicke and grosse ; which being burnt in the kidnies , breedeth the stone . this may as well be verified of tabacco ; for many take it oftener than euer such opening medicines were taken : and it hath also more heat and drinesse than those had ; and therefore greater power to hurt sound bodies . there may peraduēture be a profitable vse of it in cold & moist bodies : but it must be taken very seldome , and with great regard of sundry other circumstances . to conclude , sith it is so hurtfull and dangerous to youth , i wish ( in compassion of them ) that it might haue the pernitious nature expressed in the name , and that it were as well knowen by the name of youths-bane , as by the name of tabacco . the second thing is meat and drinke . our bodies , as galen affirmeth , are in assiduo fluore , in a continuall wasting , the inward heat alwayes consuming part of the very substance of them . the vse of meat and drinke is necessarie for the restauration of this dayly losse . these rightly vsed according to the rules of physicke , haue great power to preserue the body from diseases . this is verified by galen in the same booke . to him fernelius assenteth in these words ; he shall be troubled with no disease , that layeth temperance for the foundation of his life . and in the same chapter he addeth , that neither the aire , nor the affections of the minde , nor any other cause , doth breed diseases , vnlesse there be a disposition in the body proceeding from some errour in diet . there are fiue things to be obserued in the vse of meat : the substance , the quantity , the qualities , the times of eating , and the order . touching the substance , galen sayth , in victu salubri , &c. in healthfull diet the two chiefe things are meats of good iuice and not stopping . here , to auoid tediousnesse , i passe ouer meats of good nourishment , most of them being well knowen to you , and i will speake only of some few that are badde . meats of ill iuice fill the body with grosse humours subiect to putrifafaction , 2 which is one of the principall causes of most diseases . galen reporteth , that when there was great scarsitie of corne thorowout the romane empire , the people being compelled to eat roots and hearbs of bad nourishment , fell into diseases of sundry kindes . 1 this he doth further confirme by the example of his owne body ; for during the time of his eating of ordinary fruits , he was troubled with agues almost euery yeere : but after that he left them , and fed only on good meats , he protracted his life vntill extreame olde age without any sicknesse . the worst meats that are in vse with vs are , of flesh , bulles beefe , the blood whereof being accounted poison amongst physicians , may iustly make the flesh suspected , specially for colde and weake stomacks . all olde beefe is of hard digestion , and breedeth grosse and melancholike blood . bores flesh is much of the same nature , and the older and greater , the worse . there is the like reason of bucks , male-goats , and rammes , in their kinde : their ill iuice increaseth with their yeeres , and those vngelt are of harder and grosser nourishment . blood , howsoeuer it be prepared , is vtterly condemned by galen : so are the inwards of beasts , and the feet also , specially of the greater sort of them . of fishes the greater and older are the worst , and bring most labour to the stomacke : those that liue in muddy or standing waters are farre worse than those of the same kinde that keepe in grauelly or cleere riuers . ecles are iustly excluded from the number of holsome meats , because they breed of putrifaction . most english fruits are forbidden in diet . many of them are profitable in medicines : therefore galen sayth , apples , peares and medlers are not to be vsed as meats , but as medicines . the sooner ripe and the sooner subiect to corruption , are most condemned , because they are easily turned into putrifaction in the body . cucumbers are too vsuall with vs , being vtterly reiected by a galen for their ill iuice , and if they be not well concocted ( as they are neuer in a colde stomacke ) they are b almost like to deadly poison . our common raw salads are full of danger . lettice is one of the best of their vsuall ingredients , which though it be good in a hot stomacke , yet being taken in a great quantity , it pierceth to the heart and killeth , as galen affirmeth . it is not safe for any man in the vse of these bad meats to presume vpon his strong stomacke ; for though naughty meats be well concocted , yet a galen telleth vs , that when the iuice of them is caried into the veines , it reteineth the old nature . this point is more largely handled by ludouicus merca●us a learned italian . but i conclude with galen in the foresayd place ; we must abstaine from all meats of bad iuice , though they be easie of concoction : for by the vse of them our bodies will be filled with matter ready to putrifie vpon euery light occasion ; whereupon maligne and dangerous agues will follow . the second thing to be considered in eating is the quantity : this must not be proportioned to the appetite , but to the strength of the stomacke to concoct it perfectly : for the fault or defect of the first concoction is neuer amended in the second or third : if the liuer receiueth the chylus or iuice of meats raw and inconcocted from the stomacke , it conuerteth it into grosse and impurel bood , and so sendeth it into the lesser veines , where there is no power to refine it . it were superfluous to speake of defect in this point , for gluttony , that great murdering tyrant of the world , hath subiected most of the richer sort , and lead them by pleasant variety to the cruell prison of sicknesse , and from thence to mercilesse execution . a hippocrates sayth , where meat is taken in too great quantity , there it breedeth diseases . b health requireth little meat and much exercise . socrates maketh meat and drinke , taken beyond hunger and thirst , the breeders of sicknesse . c tully prescribeth meat and drinke in a small quantity , that we may thereby be refreshed and not oppressed . d fernelius a learned french man maketh gluttony the mother of all diseases , though they haue another father . of all the fiue things before mentioned , the error in quantity is most vsuall , and most dangerous , and therefore most carefully to be auoided . a full diet stuffeth the body with grosse humours , and with winde ; it breedeth obstructions , after which followeth putrifaction , and agues of sundry kindes : also it begetteth many colde diseases , as gouts , dropsies , palsies , and such like : it oppresseth both the outward and inward senses : it suffocateth & extinguisheth the natural heat , as a lampe with too much oile . thus were some of the great champions , that vsed to contend at the solemne games of olympus , suddenly choked with fulnesse , as galen reporteth . also it breedeth thicke & grosse spirits , whereby the wit is made obtuse and blunt , and the iudgement dull and weake . finally , it maketh a man vnfit not only for naturall and ciuill actions , but also for diuine meditations , according to that of galen : a the minde choked with blood and fatnesse , can not meditate of heauenly things . b horatius also speaketh to this purpose : the body being oppressed with the former errours in diet , cloggeth the mide , and presseth it downe to the ground . a slender diet bringeth forth contrary effects . many of these are set forth by galen c in his first booke de sanit . tuenda . d fernelius in the place aboue cited sayth , only temperance is the gouernour of a pleasant and healthfull life . e galen bringeth in sundry men that liued in health , with perfect vse of their outward and inward senses vntill extreme olde age , by the continuall vse of a slender diet . f there is a memorable history of one apollonius tyanaeus in the reigne of domitian , who hauing excellent gifts of nature , and confirming them by dayly hearing , reading and meditating , obteined such deepe and admirable knowledge , that he could tell many strange things , yea and foretell things to come : wherupon he was accused before the emperor to haue conference with diuels : but he cleered himselfe with this answer ; that he did alwayes seed on light meats in a small quantity , and without variety : this kinde of diet , sayd he , hath giuen such an excellent perspicuity to my inward senses , that i doe cleerely see , as in a glasse , things past and to come . josephus reporteth that the sect called esseni , inioyed life and health farre longer than other men , by their slender diet . the great philosophers of pythagoras sect had for their vsuall diet only bread and hony . to conclude this point , variety of meats is the greatest meane to allure the appetite , and consequently to procure ouerfeeding : therefore all physicians doe inhibit many sorts of meat to be eaten at one meale ; for beside the hurt of the quantity , the difference of their qualities procureth labour to the stomacke , and hindereth perfect concoction . the opinion of montanus is very strict in this point , for he doth rather allow one dish of meat , be it neuer so bad , than variety of good . one thing more is here to be obserued , that after you be past that flourishing state and full a strength of body , which you now inioy , then as your yeeres increase , so the quantity of your meat must be diminished ; for there will be a decay of your naturall heat , which you shall not perceiue , and consequently of perfect concoction , if the vsuall quantity of meat be continued . out of this the stomacke will breed raw b and incocted iuice , which will fill the body with matter fit for diseases , before there be any sensible feeling of it . this is confirmed by c hippocrates in these words : olde men haue little heat , and therefore should eat little meat ; for as an heape of greene wood quencheth a little fire , so , much meat extinguisheth the decayed heat of the stomacke . in this respect montanus forbiddeth olde men to go to feasts , lest by long sitting and inticing variety of meats , they should eat much . the third thing to be considered in meat is the quality : in which it shall be sufficient to obserue these two rules out of hippocrates : similiasimilibus conseruantur , and contraria contrarijs curantur ; an equall and perfect temper of the body is to be preserued by meats temperate , and without any excesse of heat , moisture , colde , or drinesse ▪ but if this eucrasia or perfect mixture of the elements be decayed , so , as some of these qualities haue obtained dominion , then the body is to be reduced to his former state by contraries ; as when it is too hot , the diet must be cooling ; and so of the rest . also the diet in summer must be much cooler and moister , than in winter : for in that season we draw in by breathing farre hotter aire : the sunne also infuseth into vs a burning heat , and sucketh out much of our moisture . furthermore , yoong men and olde are to obserue this difference in respect of their yeeres : for that age is like to summer , and this to winter . the fourth thing that is to be obserued in eating , is the times . new meat may not be put into the stomacke before the former be thorowly concocted and digested ; for so should both be corrupted , as a galen affirmeth . i know that b lud. mercat . counselleth otherwise , whereof a strong stomacke may make experience without hurt ; but i thinke it not safe for others to imitate . the iudgement of c fernelius is freer from danger , where he commendeth fasting as the best meanes to concoct crudity : they that are full of superfluous humors , sayth he , can hardly endure fasting : and yet while they endeuour to represse the violence and fury of the humour by taking meat often , they nourish not themselues , but their owne destruction : for all the offence that groweth by fasting , will soone be taken away by the continuance of it . the custome of our nation , for the vsuall times of eating amongst the better sort , agreeth not with the rules of physicke : for a large supper following so soone after a full dinner , heapeth vp crudity , fit matter for diseases . breakfast and supper without any dinner , would agree farre better with those that haue cold and moist bodies , or that vse little exercise , as lud. mercat . affirmeth in the foresayd place . this opinion is confirmed by the custome of the ancients . a galen vsed a piece of bread only for his breakfast , and abstained vntill supper . the great champions , that were purposely fed to be strong to fight at olympus , vsed bread alone for their breakfast , and porke for their supper , without any dinner . b hippocrates calleth gluttons diuers , in disgrace of their eating one meale in a day more than was at that time vsuall ; as c heurnius noteth . also d hippoc. setting downe a diet agreeable to winter , alloweth but one meale in a day , except to those that haue drie bodies , that by two meales they may be more moistened . it can not be strongly obiected against this , that the grecians at the siege of troy vsed to eat foure times dayly ; or three of those meales were only of bread & wine in a small quantity , and their supper was far larger of flesh . it seemeth that this often eating was extraordinary , according to their extraordinary labour in the warres : for galen , speaking of the custome of the countrey , maketh mention but of a light breakefast or dinner , and a larger supper . but to shut vp this point , sith you are continually at a plentifull table , and also at vnfit and vnequall distances of time , if you do not feed very moderately and sparingly at dinner , it were healthfull to inioyne your selfe a light penance by abstaining altogether from supper : for although the abundance of naturall heat , in these your flourishing yeeres , will not permit you any light feeling of this errour in laying one meale vpon another , yet this bad custome layeth a secret and hidden foundation for sicknesse , whereupon you shall dayly build without suspition , vntill it riseth to the full height of some dangerous disease . this is confirmed by the testimony of auicen : old age shall smart for the errors of diet committed in youth . the fift and last thing to be obserued in diet ▪ is the order of taking sundry meats at one meale . the custome of this land differeth in this also from the common receiued opinion amongst physitians , which is to eat those meats first that are lightest of concoction , that they may first passe out of the stomacke . but this opinion is reiected in a booke a ascribed to galen , and a reason annexed to disproue it : therefore in this doubt , i hold it safest for you to follow your woonted custome , which , as hippoc. sayth , is not suddenly to be broken , though it be a little woorse . the safest way to preuent all danger of disorder is , neuer to eat of aboue two dishes at one meale ; which is an excellent meane to preserue health . what though epicures obiect , qui medicè viuit , miserè viuit ? yet you shall thereby be happie in the fruition of your health , when they shall be wretched and miserable by the grieuances that follow the full pleasure and delight of the taste . touching drinke , there are three vsuall kinds of it with vs , as euery man knoweth , wine , ale , and beare . wine is first both in time and excellency : those which be sweet , are hot & moist : that which is white , sharpe and new , hath manifest power of cooling , as galen affirmeth . the older that wines are , the hoter they are . the benefit of wine is set forth by galen : it doth greatly helpe concoction , digestion , breeding of good bloud and nourishment . but this is to be vnderstood with distinction of wines , of complexions , and of yeres : for new wines haue in them a grosse and earthly substance , by reason whereof they are so farre from helping the concoction of meats , that they themselues are hardly concocted , as he sayth in another place . and hot wines are vtter enemies to all infirmities of the head . they are also very hurtfull to hot complexions ; therefore they are generally forbidden to youth and flourishing yeeres : as is plaine in sundry places in a a galen . b fernel . sayth thus of wine : it is to mens bodies as chalke to trees ; it hasteneth the fruit , but it killeth the tree . this is to be vnderstood of hot wines , in yoong men and hot constitutions . i omit plato his strict allowance of wine , confuted by c galen . ale is cooler than beere , because it wanteth the hop ; it fumeth not vp to the head , as wine and beere doe : therefore it is most healthfull in infirmities of the head ; but it is windy . hoppes , which make the difference betwixt ale and beere , are hot and drie ; therefore beere is farre hoter than ale , if they be equall in other things : it is also much more opening . the vse of drinke is to restore the moisture which the heat of the body dayly consumeth , as a galen sayth . b it is also cibi vehiculum : it maketh the chylus or iuyce of the meat more liquid or thinne , that it may be the casier carried into the veines , and distributed into all parts of the body . c hippoc. sayth , exercise , meat , drinke , &c. and all in a meane . heere is a plaine and manifest rule for the moderate vse of this : that it be neuer taken in great quantity . the words also conteine a more obscure rule for the time of drinking : that is , meales must begin with meat , and then drinke to follow : for so galen expoundeth that place , that the order of the words is to be obserued , and the things performed accordingly : first labour , then meat , after that drinke . this condemneth the common custome of drinking betwixt meales or immediatly before them . sacke before supper is as hurtfull , as vsuall , it carrieth the vnconcocted relikes of the meat into the veines before the due time : also it procureth a false appetite , whereby new meat is taken before the former be digested ; which is a pestilent enemy to health . the quantity of drinke must be proportioned to the meat , with a regard of the temperature of the body , and season of the yeere : for leane and drie bodies are allowed more than fat and moist ; and a greater quantity in summer than in winter . very little drinke hindereth concoction in some stomacks , and distribution in most . a great quantity oppresseth the stomacke , hindereth concoction , breedeth winde , offendeth the head , and filleth the whole body with superfluous moisture . drinke may sometimes be allowed betwixt meales to cholericke bodies , after the meat is concocted in the stomacke , as a ludouic . mercat . affirmeth ▪ also b crato , a learned germane , counselleth him that hath a hot liuer , to drinke after the first concoction . c galen alloweth drinke in the night , but to those only that are extreamely thirsty : but this liberty of drinking betwixt meales procureth much hurt to flegmaticke bodies , and to those that drinke for pleasure or custome without great thirst . hippoc. forbiddeth drinke to them that are ready to go to bed , because sleepe moisteneth sufficiently . the third thing to be considered for the preseruation of health is exercise and rest . exercise is defined to be a vehement motion of the body , whereby breathing is altered , or wearinesse procured . galen sayth , that all motion of the body is not to be accounted exercise , but only that which is violent , euen to the drawing of breath shorter . exercise is not safe in all bodies ; for if there be plethora , or cacochymia , fulnesse of blood in the veines , or of some bad humors in the whole body ; there it may driue the superfluous matter into some principall part , and so breed dangerous diseases : or into the ioynts , and procure extreame paines . therefore in this case the safest way is , first to take away this fulnesse by opening a veine , or by purging , or by a slender diet , and then to begin with gentle and moderate exercise , increasing it dayly by small degrees : for all sudden changes are dangerous , as hippocrates affirmeth . the fittest time for exercise , is the morning vpon an empty stomacke , when the supper is perfectly concocted , and fully digested : for if any man feeleth any relikes of his supper after he ariseth in the morning , it is farre safer for him to follow the counsell of celsus , and betake himselfe to sleepe againe , than by exercise to send raw a humours into the habit of the body . much more is that exercise to be condemned that is vsed soone after meat . b galen sayth , he that auoideth crudity , and doth not exercise himselfe after meat , shall neuer be sicke : and when exercise is omitted before meat , c he teacheth a remedy for that , parcius cibandum , the meale must be th e lighter . d hippoc. setteth forth the commendation of exercise moderatly vsed , and at fit times , in these few words ; corpus robustum reddit , it maketh the body strong . and in e another place he sayth ; labour is to the ioynts and flesh , as meat and sleepe to the inward parts . f plato sheweth the benefit of exercise , and the hurt of much rest : exercise strengtheneth , rest breedeth rottennesse in the body . to these accordeth that of the poet ; cernis vt ignauum corrumpant otia corpus : vt capiant vitium , ni mo●eantur aquae : idlenesse corrupteth a sluggish body , as waters soone putrifie , if they be not stirred . ludouic . mercat . in commending exercise , sayth it helpeth three wayes : first , it increaseth the naturall heat , whereby commeth perfect concoction , and plentifull nourishment : secondly , the spirits thereby are caried with greater force , which cleanseth the passages of the body , and expelleth the superfluous excrements better : out of these two riseth a third commodity , that the instrumentall parts of the body doe by this motion gather hardnesse and strength , and are more inabled to resist the diseases incident vnto them . the fourth thing to be obserued for continuance of health , is sleeping and waking . of this is that aphorisme of hippoc. sleeping , or waking , exceeding measure , are both ill . this he further confirmeth in another place : too little sleepe hindereth concoction , and too much is an enemy to distribution it hindereth the carriage of the chylus or iuyce of the meat into the veines : by this grosse humors are ingendred , the body made heauy and lumpish , and the wit dull . the a night is much fitter for sleepe than the day , because the spirits moue inward by reason of the darke . i will not trouble you with the b dissenting opinions of our authours about the maner of lying in sleepe : it shall be sufficient to note that it is not good to lie all night vpon one side ; and that the worst maner oflying is vpon the backe . the length of time allowed for sleepe is seuen or eight houres : longer sleepe is required after a large supper than after a light . a galen seemeth to allow nine houres for sleepe , which b cardan , a great patron of long sleepe , taketh holde of . sleepe moisteneth the body , therefore larger sleepe is permitted to drier bodies . the olde rule of rising c early presupposeth light suppers , which are hardly warranted by physicke , but when full dinners go before , or where there is some infirmity of the head . sleepe is not allowed vntil three or foure houres after supper : for vpon a ful stomacke a whole cloud of fumes & vapors ascend to the head in sleepe , a great part wherof is dispersed in waking . this reason doth inhibit sleepe after dinner , as an vtter enemy to the head : but when the stomacke is weake and the head strong , a short nap sitting is allowed , because it helpeth concoction , by drawing the heat inward . the fift thing for continuance of health , is retention and expulsion of superfluous excrements at fit times . euery concoction hath it seuerall superfluity : if any of these be reteined or kept too long in the body , or expelled too soone , or with great violence ; health is thereby impaired : if the bowels empty not themselues at fit times , the neighbour parts suffer offence thereby , and the head also receiueth vnkinde fumes : if the liuer and spleene want their timely vnloadings into the kidnies and bowels , diseases of sundry sorts follow after if the kidnies and bladder holde their vnprofitable burdens beyond their iust times , they are weakened by that heauy weight , by extending the parts , and by increasing of heat : if sweat or insensible transpiration be hindered , obstructions and putrefact●on succeed , and after them , agues of sundry kinds : if any of there or any other humour rush out of the body with great force , or issue quietly in too great quantity , the naturall heat and spirits passe out with them , whereby the whole body is weakened . there was a custome amongst the egyptians , to empty their bodies with medicines three dayes together in euery moneth , that no superfluous humour might hold long possession there . by this it appeareth what great danger they esteemed it to nourish their enemies within the walles of their city . but this course can not be iustified by the rules of physicke : it agreeth farre better with health to preuent this fulnesse by a slender diet , and moderate exercise . the errours committed in these two , are commonly the cause of the excesse and defect in this point . the sixt and last thing is , the affections of the minde : the excesse of any of these ouerthroweth the naturall and perfect state of body , as galen affirmeth . plato held opinion , that all the diseases of the body haue their beginning from the minde . moderate ioy and mirth do both preserue health and driue away sicknesse : the spirits are thereby stirred vp , heat is increased , and the humours are extenuated and clarified . quintus fabius , that renowmed romane captaine , being twelue yeeres afflicted with a quartane ague , was freed from it by the ioy of a victory obteined against hannibal . an ancient english poet singeth thus : as long liues neuer thee , as euer thee , and a yere the longer for his meritee . but this affection how profitable soeuer it be , ifit exceedeth the limits & bounds of moderation , it is sometimes deadly : therefore fernel . sayth , it disperseth the spirits like lightning , that they can not returne to mainteine life . there is a lamentable example of one a di●goras , who had three sonnes crowned victors in one day at the solemne games of olym●us : and whiles he embraced them , and they put their garlands vpon his head , and the people reioycing with them , cast flowers vpon him ; the olde man ouerfilled with ioy , yeelded vp his life suddenly in the middes of the assembly . but examples of this kinde are rare , and therefore not to be feared . sorow . sorow and griefe hath great power to weaken the ablest state of body : it doth ( as plato speaketh ) exercise cruell tyranny . tuscul . quest . cum omnis perturbatio m●sera est , tum carni●icina est agritu . do , &c. tully , discoursing of the affections of the mind , hath these words : euery perturbation is miserable , but griefe is a cruell torment : lust hath with it heat ; mirth lightnesse ; feare basenesse : but griefe bringeth farre greater things ; wasting , torment , vexation , deformity ; it teareth , it eateth , and vtterly consumeth the mind , and body also . histories affoord many examples of those that haue beene brought into consumptions , and to death , by sorrow and griefe . feare . feare is an expectation of ill ; it is commonly the forerunner of griefe ; it calleth the bloud suddenly from the outward parts to the heart , and leaueth them destitute of their naturall heat ; for want whereof they tremble and shake : the heart then suffereth violence also , as appeareth by the weake and slow pulse : and it is sometimes suddenly ouercome and suffocated by the violent recourse of bloud . feare killeth many . thus publius rutilius and marcus lepidus ended their liues , as pliny reporteth . there are sundry examples in histories of those that through extreame feare haue had their haire changed into a whitish hoarenesse in one night . skenk . obseruat . this opinion is confirmed by scaliger contra cardan . and the reason annexed . anger anger may adde somewhat to health in colde and moist bodies ; for it is an increase of the heat of bloud about the heart . gal. de sanit tu ▪ enda . lib. 2 ex aristot . this bringeth much hurt to cholericke bodies : it is comprehended vnder the first of the fiue generall causes of agues it is also sometime the cause of an epilepsie , or the falling sicknesse , as a a de locis affectis lib. 5 cap. 5. galen affirmeth in the history of diodorus the grammarian : but this affection , be it neuer so violent , taketh not away the life suddenly , as b b de sympt . caus . lib 2. galen and most other physitians affirme : for in cold and weake constitutions it can not be vehement ; magnani●s ob nullam animi aegritud . moriuntur . gal. de locis affect . lib. 5. and the strength of hot bodies , wherein it is alwayes most violent , will not yeeld vnto it . i know that some c c cardan . consil . 1. are of contrary opinion : but i may not enter into controuersies , hauing beene already so long . other affections i omit , as being neere the nature of some of these , and hauing lesse power to hurt the body . you see sir with what efficacy the affections of the minde worke into the body : therefore it is as necessary for health to holde a meane and moderation in them , as in the fiue other forenamed things . for though we liue in a sweet and pure aire , obserue a strict diet , vse sleepe and exercise according to the rules of physicke , and keepe fit times and measure in expelling superfluities out of our bodies ; yet if we haue not quiet , calme and placable mindes , we shall subiect ourselues to those diseases that the minde , yeelding to these passions , commonly inflicteth vpon the body : these are many in number , grieuous to suffer , and dangerous to life . thus i haue briefly run ouer these six things , which being rightly vsed with speciall care and regard , will preserue all strong bodies in continuall health , and preuent all diseases vntill the radicall moisture be consumed , and no oile left to maintaine the light of the lampe . a discourse of empiricks , or vnlearned physicians . a preface to the reader . the life of man is so precious , as that all which a man hath he will giue for the ransome thereof . neither is this care of preseruing his owne life alone , naturally implanted in the heart of man ; but that he may saue the life of others also , how dangerously will he aduenture ! somtimes casting himselfe into deepe waters to saue one from danger of drowning ; sometimes breaking into an house flaming on euery side , to deliuer one from perishing in the fire . and this naturall instinct hath beene the cause also , that publike persons haue by holesome lawes prouided for the safety thereof , and priuate men haue spent their thoughts in discouering those stratagems whereby the life of man is oppugned . now because none are more pernicious enemies to the same than are these empericks ( who vnder colour of drawing out the threed of mans life , doe most cruelly cut the same in sunder before the time ) there haue beene some in all ages , that haue vehemently inueighed ●ga●●st them , and laboured with all diligence to suppresse them , as it were to quench some gri●uous fire . but hitherto all labour hath beene lost , that was spent that way : for ( like the lernean monster against which hercules fought ) in the roome of one , seuen others haue arisen , and haue by opposition growen , both in number and estimation also with many : and that partly by their owne diuellish and detestable practises , and partly by the folly of others . and first for themselues , they will falsly vaunt what admirable cures haue beene performed by them : that no mottall man is able to doe more than they can doe . they will promise confidently to cure any disease though neuer so desperate ; as , to breake a confirmed stone in the bladder , or els to lodge it in some part of the bladder , that it shall neuer paine them after . and vnto such as are therefore left by the iudicious physician , because sentence of death hath already passed against them on an * indicatory day , they will warrant life , and that to the end they may be imployed after their betters , which is no small credit vnto them . now if they be found to haue missed the cushion , and the party dies ( as was foretold ) then will they pawne their liues that the disease was mistaken by the first physitian , and that if they had beene called to the cure but one day sooner , it had beene a matter of nothing to haue saued his life , for the partie died because he was let bloud ( if that were aduised by the other with good discretion ) or because he was not let blood ( if that were omitted vpon iust cause . ) on the contrary , the learned physitian ( though he haue no religion ) will not , for his credit sake , be found to vtter any vntrueth ; is very sparing in reporting his owne cures , thinking it a part of high wisdome , that another should praise him , and not his owne lips : and knowing how coniecturall in his art many things are , dares not promise more than he can iustifie by art , lest he make himselfe ridiculous : and not being ignorant of the desperate condition of some , and how incurable many diseases are , doth freely and ingenuously professe ( though he be many times dismissed for his labour ) that they admit of no perfect cure , and will not feed men with a false hope , that he may be fed by their purses : nor will seeke his owne praise by vniust censuring of others . neither is the number of empericks thus onely increased by these their cunning sleights and crafty cousenages , but also by the childish dealing of those that imploy them . for ( as a learned d●uine of our times sayth of witches ( one sort of empericks ) they doe so dote vpon them , that though she faile in twenty things , yet if she do but some one thing aright , and that very small , the world loueth her and commendeth her for a good & wise woman : but the physition if he worke six hundred cures , yet if through the waiwardnesse of his patient , or the punishment of his patients sinne , he faile but in one , that one faile doth turne more to his discredit , than his manifolde , goodly and notable cures doe get him praise . the chiefest cause why they be thus addicted vnto them , and magnifie them aboue the learned physician , is partly because they can imploy them for a lesse reward ( wherein notwithstanding they are often times deceiued ) and partly because they will supply the place of a foole to make sport with , aswell as of a physitian to cure their infirmities . therefore are they called in the beginning to the cure of ordinary sicknesses wherein is no danger at all ; whereas the other is then sent for , whenas either by medicines , not fitting the disease , the sicke person is brought to the pits brinke , or at the least by trifling away the opportunity of time with medicines that doe no good , the disease becommeth incurable . heere if the sicke person dies , all the fault will be layed by those that fauour these empericks vpon the last physitian , that they cannot see but that moe die vnder the hand of the learned physitian than vnder others , that they haue no good lucke , because they often times die to whom they come . by these and the like speeches , sicke persons are discouraged from sending for any other physitian than him whom they first imployed for feare they should die . but it were wel if these silly persons knew how dangerous a thing in sicknesse a little delay is : for then would they consult with the most able physitian in the beginning of any infirmity how slight soeuer it seemed to be . for it is not so in this businesse as in matters of law , where if any error be committed in the first proceeding by the ignorance or insufficiency of him that was imployed , it may be reuersed or ( to vse their owne terme ) trauersed , and come to a new triall , by which it will plainly appeare what difference there is betweene the learned and ignorant lawyer : but in this matter of greater importance where the life is in question , the opportunity of time that is let slip can not be recalled , and therefore though the learned physitian knoweth what things should fitly haue beene vsed at the first , yet when he is called to the cure , there is no place for him , because remedies are good in their season only , and then are they gods hands : but when the opportunity of vsing them is past , then either they are nothing or hurtfull . and here kinde neighbours also , especially those of the better sort , come now to be censured as faulty ; who visiting a sicke person persuade him to such a course , or such a medicine , as formerly they haue had experience to haue done good to others in the like case . here if they mistake the disease or the nature of it , who conceiueth not what hurt may ensue , though altogether against their wils ? but admit the thing prescribed be not hurtfull , yet whilest the remedy is vsed , the seasonable time slippeth away , and the disease groweth desperate : and thus by their vnseasonable good will they hurt them more than if they hated them . notwithstanding , because that which they do , is in vnfained desire of their welfare , & of a compassionate affection they haue of the distressed estate of their neighbor ; they are rather friendly to be admonished that hereafter they desist and aduise nothing without the direction of a professor of that art , than to be sharply reprehended . as for the empericks ( amongst whom also you may recken our common apothecaries ) because they haue not so much humanity in them as to mourne in the miseries of others ; but all that they hunt after is how they may inrich themselues , though it be with the losse , not of the goods alone , but of the liues of men also , they must be proceeded against with all rigour and extremity , as we do with members that haue the gangrene and are now come to perfect mortification , wherunto we apply nothing either to clense or comfort the part , but cut it off that it corrupt not other sound parts . but this is the magistrates duty , and must be left vnto him . that which is to be done by priuate persons , that is , to inform the magistrate of things amisse , that he may redresse them ; and to giue a caueat to such as will be warned , is performed by a learned man in this treatise ; wherein such multiplicity of reading is ioyned with plainnesse and perspicuity , that such as be learned may finde that which will thorowly satisfie them , and the simpler sort shall haue no cause to complaine of the obscuritie thereof , to whose vnderstanding also he laboured to frame this booke . if any shall reade it without preiudice , he shall be constramed to confesse that the world is much abused by this kind of ( rauenous birds shall i call them which pray only vpon dead carcases ? nay , of ) sauadge and cruell beasts , which feed vpon liuing men , and make many carcases for the wormes before the time ; vnlesse ( peraduenture ) they so torture them before , as that there is no flesh to be found on them , but only the skin to couer the bones . much bound vnto him therefore is this age , and the ages succeeding for this his learned paines , if men will not wilfully run the brittle barke of their life vpon the rocks and sands , discouered by him as by a skilfull pilot . let him therefore be of high account with thee ( good reader ) not onely because he is learned , but also for that he hath so well deserued of humane societie , aduertising all men of great danger which they may preuent , descrying and vncasing these masked enemies of mankind , that hereafter , not the asses eares will be seene thorow the lions skinne , but they will appeare to all that will not wilfully shut their eyes to be such as they are indeed . incourage him by thine acceptance of the first fruits of his endeuors , and & ; so mayst thou reape greater fruit of his labours in time to come . farewell . a discourse of empiriks , or vnlearned physicians . the second thing which you require of me , is to set downe at large my opinion concerning empiriks . this i know , if it should be knowen , would be a worke subiect to much enuy and hatred . for whether i mitate such authors as i haue read , or speake out of my selfe , i shal be compelled to lay a grieuous accusation vpon them . and although tully sayth , it is a bondage not to speake against whom we l●st ▪ yet he seemeth to speake that as an oratour in pleading , and not from h●s owne iudgement : for in sundry other places he inclineth to the contrary . he came alwayes ioyfully to the defence and acquit ng of the suspected , but heauily and as it were drawen to the accusing of any , as plainly appeareth in the first inuectiue that he made . one reason hereof he rendreth in these words : i haue often scene those that haue ript vp other mens faults openly , to haue more grieuously offended the minds of the hearers , than those which cōmitted them . and another he giueth in these : the life of them , which accuse no man , is much freer . therefore hauing duely examined mine owne strength , i would gladly haue eased my weake shoulders of this heauy burthen , did not the continuall flow of your manifold kindnesse towards me , prouoke me to the performance of any office , that may seeme acceptable vnto you . i am further encouraged vnto this , first , by the nature of the accusation , that standeth vpon a manifest and infallible truth : next , by the hamous facts of the accused , which tend not to the losse of credit or goods , but of the pretious life of man : in regard whereof i might rather to be iudged , as carried with a desire of the publike good , than with an humot of any piruate or personall respect . the name of an empirike is deriued frō the greeke word which signifieth experience : and by an empirike is , as you know , vnderstood a practitioner in physicke , that hath no knowledge in philosophy , logicke , or grammar : but fetcheth all his skill from bare and naked experience . ignorance then is the difference whereby these men are distinguished from other physitians . but because ignorance is sometime clothed with the outward garments of knowledge , and men are commonly iudged of by that which is most apparent , i will set downe some outward marks , whereby they may easily be discerned . the first shall be their loquacity , or much speaking : langius brandeth them with this marke in his epistles , and compareth them to geese that are alwayes gagling . the second , their hasty , rash and vnaduised iudging of diseases , and promising the cure of them , before they know the causes . the th rd , their forwardnesse in disgracing and slandering other physicians , whom they know to be many degrees before them in the knowledge of the arte. the fourth , the magnifying of their owne sk ll , the extolling their practise , and amplifying their strange and admirable cures . these i only mention , hauing a fitter place to speake more largely of them . i am not ignorant that there was a sect of physicians amongst the ancients called empirici : rome was full of these when galen came thither : they had more than a superficiall knowledge in the ground of physicke , and wrot many learned books . i purpose not to speake of any such , but only of those that haue no taste of learning , but spent their youth either in mechanicall trades , or in some other course of life that barreth them from the knowledge of any of the liberall sciences . neither shall my words extend only to the baser sort of them , whom i holde not worth the naming , but vnto all , whosoeuer they be , that hauing not applied their tender yeres to study in the grammar schoole and vniuersity , are notwithstanding sometimes fortunate by multitude of patients , and famous by popular applause . and to auoid confusion , first , i w●ll lay downe the difficulty of the arte of physicke , the ample and large lim t s of it , with the necessity of other kinds of learning that must goe before it ; whereby all empiriks must needs be disabled . secondly , my intent is to discouer part of the manifolde errours , and incuitable dangers of their practise . thirdly , i will take away the obiections which are vsually brought in defence of them . last of all , i will make knowen vnto you the true causes of their popular fame so falsly ascribed vnto them . all which being duely considered , it will plainly appeare that empiriks are as farre behinde rationall physicians ( as they are called ) in the knowledge of our art , as thersites was behinde achilles in fortitude ; or as farre as an ordinary man commeth short of the strength of that mighty sampson . neither is it my purpose to vouchsafe them that cred●t , as to compare them with such a physician , as tully faineth his orator to be , or castilio his courtier , one complete , absolute , perfect , as hippocrates was , of whom a learned man of this age speaketh thus ; qui in hominibus excessisse mihi humanum fastigium videtur : but the contention shall stand betw●xt the best empir●ks that can be , and the ordinary and middle ranke of scholars that pract se physicke . and yet you shall finde , i doubt not , that of the poet to be heere true , great things are compared with small . touching the first , the deepe and profound knowledge conteined in this arte , the long time of study that it requ reth , the ambigu ty and hardnesse of iudgement , and the perill of experiments are all expressed in the first aphorisme of the renowmed father of our arte , the life of man is short , &c. as if he should say , after that a man hath spent almost his whole life in the painfull and diligent study of physicke , he shall not then be able to see into the depth of it : his experiments shall be subiect to danger , and his iudgement shall meet with many ambiguous scruples . and in a another place speaking of physicke , he sayth , it bringeth great labour and trouble to him that professeth it furthermore , he b appointeth sixe guides or leaders to the study of this arte. this is confirmed by galen , with some difference of words , but they agree in substance ; he that will attaine to the knowledge of physicke , must first be apt and fit for it by nature ; then he is to apply his minde to study in his youth ; and of continue with labour and diligence : this is to be done in a fit place , that is , in schooles of learning ; there he must heare the best learned men , and reade the most approued authours ; there he must learne the method of the art , and then he shal be fit to begin to practise . the necessity of this timely beginning , of hearing many learned masters , and of long perseuerance in diligent study , is prooued by that which galen speaketh of one particular thing in physicke , the whole life is required to the perfect knowledge of the pulse . what can be here said in defence of empiriks ? hippocrates and galen , the most competent iudges of all matters belonging to our arte , require many things in all the professors of it , two whereof are not to be found in the best of them : for whosoeuer examineth their education , shall finde that they neuer applied their youth to studie ; neuer had learned man to instruct them ; neuer vnderstood method or order of study , and therefore can follow none in their practise : for want whereof all they do is confused , disordered and dangerous . the ancients did signifie the difficulty of this arte , by placing a cragged or knotty staffe by the picture of aesculapius ; meaning thereby that it was a deepe , intricate , and profound study , full of knots and doubts , which can not be explaned or dissolued , but by such as haue long laboured in the diligent search of the secrets thereof . apollo was accounted amongst the heathen to be the god of physicke , and to haue reuealed it vnto aesculapius his sonne : so there is the same god of wisdome and of physicke : and learned physicians were called by the ancients , the sonnes of the gods . but empiriks whose yoong yeeres were neuer blessed with the knowledge of inferior arts , cannot in their riper age attaine to any meane knowledge in this diuine profession . he that applieth not his minde to the study of the liberall sciences when he is yoong , shall practise physicke dangerously in his full age . it is well knowen that scholars bestow almost twenty yeeres in study , first in the grammar schoole , and then in the vniuersity , before they can take the degree of doctours . if there had beene a more easie and compendious way to this knowledge , all ages had greatly erred in following this long , laborious , and chargeable course . i might inlarge the difficulty of this arte in setting downe the definition and diuision of it ; but i desire to auoid ted . ousnesse : therefore i will omit the former , and touch the latter briefly . this i note by the way , that the knowledge of both these ●s necessary to euery meane physician , being the first step and entrance into that study . this can not be comprehended without grammar , logike , and philosophy : for where a philosopher endeth , there a physician beginneth ; and the other two are necessary guides to this . therefore empiriks being ignorant of all these , are not to be called physitions , the artists name being iustly denied to them that vnderstand not the arte. physicke is diuided into fiue parts : these haue no proper english or latine names , and therefore are strange to the best empiriks . the first comprehendeth those things which are of the essence and nature of man , and are in number seuen : the elements , the temperament , the humors , the spirits , the parts of the body , the faculties , and the actions . the second searcheth out diseases with their causes and signes . the third expresseth and explaneth the signes whereby the courses and times of diseases , and consequently of life and death , are prognosticated and foreknowen . the fourth preserueth health and preuenteth diseases . the last teacheth the meanes to take away diseases , and to restore the body to perfect health . the particulars contained vnder these heads are almost infinite , and haue filled many large volumes . galen wrot 659 books of them . that which hath beene written since will fill great libraries . out of all the best of these the learned professours of our arte haue increased their knowledge , and confirmed their iudgement : whereas empiriks haue not read any of them , being ignorant of the languages wherin they are written , and also destitute of other learning necessary to the vnderstanding of such books . of the fiue foresayd parts of physicke empiriks haue little to do with foure ; for vnder these the theory and speculation of our arte is comprised , and that is farre aboue their capacity : therefore they exercise themselues in the last , wh ch comprehendeth the practise only . this reason is sufficient alone to bring all their practise into contempt with all men that haue any taste of learning : for if of fiue parts necessary for euery physician to know , they be vtterly ignorant of foure , and haue but a slender and superficiall skill in the fift ; if they rush into the practise of an arte , hauing neuer learned the theory , which is in all learning accounted necessary to be knowen before the practise can happily be attempted , they shall be driuen into infinite errours , and precipitate many of their patients into the graue . i need not adde further proofe of the antecedent , i know you see a manifest and vndoubted truth in it : those things are to be learned in schooles only , into which empiriks were neuer admitted . further , there are in the arte of physicke sixteene indications , as we ca●l them : the knowledge of these is as necessary to direct a physician in the cure of diseases , as the pilots card in sailing . they are as guides and conducters to leade vs into the vnderstanding of all things that may helpe or hurt our patients . the consideration of euery one of these is so necessary , that the omitting of one doth oft times marre the cure , as heurmus affirmeth . empiriks can not attaine to the knowledge of these , though they had the experience of nestors yeeres . if it please you to heare some few of the obseruations , that the methodicall cure of one disease requireth , you may thereby coniecture the difficulty of the healing of that and others . i take for example a pleurisie ; wherein i omit as impertinent to this place , the vsuall errour of empiriks in taking other diseases for this , and the danger of the sicke by the course of physicke built vpon a false foundation . first the learned physician is to search out the proper signes of this disease , and by them to distinguish it from others that haue some affinity with it : then he looketh into the cause of it , into the differences , and into the symptomes or accidents that attend vpon it : he examineth the naturall constitution of the patient , his present state of body his former course of life , his age , his strength , the time of the disease , the season of the yeere , &c. he considereth the qualities and quantity of the humors ; from whence the matter of the disease floweth ; whether from the whole body , or from one part ; by what passages it mooueth ; whether swiftly , or slowly ; whether vehement paine draweth it , or the sharpnesse or plenty of the humor stirreth vp or prouoketh the motion . out of an aduised consideration of all these , first a diet is to be appointed : this can not be the same in euery one that laboureth of this sicknesse , but it requireth great variety and alteration agreeable to the foresaid circumstances . then followeth the consultation of the meanes of the cure : what kinde of euacuation is fittest ; whether opening a veine , or purging , or both , or neither : for sometimes the matter of the disease is discussed by outward medicines , and requireth neither of these two helps . sometimes there is a fit vse of fomentations , and after them , of bleeding , as hippoc. did , when the disease could not be mitigated by these outward meanes , he opened a veine the eighth day . in many other cases it is necessary to take away a great quantity of bloud in the beginning : therefore heurnius sayth , blood can not be taken away too soone , nor in too great a quantity , if the patient be strong : but in weaknesse it must be done often & by small quantities . in some bodies arte forbiddeth taking away of any bloud , though the patient be strong , and inioyneth purging . in some cases the passages are to be stopped , and the humor to be made thicke after bleeding , lest new matter should flow to the place affected . after the flux is stayed , then the weake parts are to be strengthened , and the matter impact in the side to be prepared or tempered , that it may be cast vp by coughing with greater facility . heere is a broad gate opened to a large field of medicines of sundry sorts , as ointments , plaisters , syrups , potions &c. some of these are very hot and much opening ; some very cold and binding . in the vse of these , and also of all the former things , the empirike is plunged into many doubts , and the patient into as many dangers : if he take away too little blood , he taketh not away the disease ; if too much , he taketh away life : if he purgeth when he should open a veine , or doth this when that is required , he committeth a pernicious errour : if he iudgeth not rightly of the humor abounding , of the complexion &c. ( of which only arte is the competent iudge ) he can attempt nothing in the cure safely , nor so much as appoint a fit diet . if he prescribeth locall or outward medicines of too hot operation , the heart is thereby inflamed the ague exasperated , and life indangered . if there be in them any defect of heat , the matter of the disease is bound faster into the side and chest with as great perill . if inward medicines be not proportioned to euery vnnaturall affect in the body , and to euery offensiue quality , as now heating , then cooling ; now moistening , then drying : sometimes extenuating or making the humor thinne , sometimes incrassating or making it thicke ; sometimes opening , somtimes stopping , &c. the patient doth neuer receiue any good , but commonly much hurt by them . neither is the pleurisie only to be respected , but there must be a vigilant eye vpon the ague also , which alwayes accompanieth the other , and may kill the patient as well as the pleurisie . moreouer there may be great malignity in the humor , as gesner reporteth in an epidemiall pleurisie all died in whom a veine was opened , and all liued that receiued cordials . in the great variety of these doubts , difficulties and distinctions there is a necessary vse of sound iudgement , confirmed by long study and profound knowledge both in philosophy and physicke . it is therefore cleere that the practise of empiriks , being destitute of these helps , must needs be vnfit and full of perill . it may well be compared to his , that forestus mentioneth , who wrot out sundry receits ouer night , and put them confusedly into a bagge : in the morning when patients came to him , after he had looked on the vrine , he put his hand into the bagge ( saying to the party , pray that you may haue a happy lot ) and plucking out that which came first to hand , he gaue it as a remedy for the disease . though our empiriks haue a farre better colour for their practise than this was , yet in effect they often agree . but i proceed to lay open some few of their grosse and palpable errors in their practise , for to speake of all requireth a whole volume . i will begin with their mistaking of diseases , a common errour with them , & exceeding dangerous to their patients . diseases are knowen and distinguished by their signes . the knowledge of this is comprehended vnder the second part of physicke before mentioned , whereof , because they are ignorant , they must needs fall often into this fault . this is seldome discouered but when rationall physicians haue opportunity to looke into their practise ; then they see the disease taken to be in the liuer , when it is in the lungs or kidneis ; to be in the heart , when it is in the head or mouth of the stomacke ; to be in the brest , when it is winde in the stomacke extending that region : and many such . what though they can iudge of the gout , the palsie , and the dropsie ? so can simple women doe : but to iudge rightly of the causes and differences of these diseases , of the manifold differences of agues , of simple and compound sicknesses , and of sundry diseases of the head ; that requireth arte , which is not in any empirike . hippoc. sheweth the misery that fel vpon many of the scythians by mistaking their disease and the causes of it , and thereupon by taking a wrong course in the cure ; of strong and able men , they became as effeminate as weake women , and spent all the remainder of their wretched life in the offices of that sex . heurnius reporteth that an vnlearned physician by mistaking the cause of the disease , put his patient into a bath , wherein he died presently ; and the empirike was iustly accused for killing of him . guanerius setteth forth the deadly error of another in the cure of a sicke man , who after extreme & intolerable paines , ended his life . a learned physician hauing a melancholike patient depriued of the right vse of his inward senses , amongst other things in the cure , appointed his head to be shauen , and then to be anointed and bathed according to arte : an empirike hearing of this cure , gat the receit of the outward medicines vsed in it ; and not long after , lighting vpon one sicke of a phrensic or inflammation of the braine , thought it to be the same disease with the former , because both the patients were madde : therefore he followed the steps of the other , with great confidence of the cure : this grieuous error in mistaking both the disease and the cause of it , brought the miserable man to a speedy and of his life , farre more cruell to himselfe , and more terrible to the beholders than the sicknesse could haue done . the reason of this is plaine and euident to euery meane physician . the cause of rauing in the former , was a cold humor ; in the latter , a hot : therefore hot medicines , which were fit to cure the one , were as fit to kill the other . but admit the empirike had beene called to the cure of the same disease , proceeding from the same cause , yet he could not haue obserued the circumstances which arte required , and therefore his receit was vaine and vnprofitable . if the course of these blinde practisioners could be obserued , it would be found to be like to this in euery disease . our books are full of such wofull examples . a huge volume will not conteine all the tragicall histories of the sicke of this age , manifestly killed by the ignorance of empiriks , being not able to discerne one disease from another , or to distinguish of their causes , or to proceed orderly in the cure . the eye can not discerne colours but by the light ▪ nor physitians diseases but by learning . in the night not only indiui lua , but species are mistaken ; as a man for a beast , or a tree for either of them . it is alw●●es night with empiriks : ignorance is darknesse , and knowledge is as the cleere light of the sun . and doubtlesse the learned physitian hath as great aduantage ouer empiriks in discerning of diseases , as they that iudge of the eyes obiect by the sunne , ouer those that iudge of it by the starres . they do the oftener fall into this errour , because some diseases agree in two or three signes , and yet are farre different . the perfect examining and comparing of signes , and referring of them to their seuerall causes , can not be performed without arte. but suppose they could distinguish of most diseases , whereof they come farre short ; yet to know the disease is not one step to the cure , vnlesse the method and maner of proceeding in it , be as well knowen . but to proceed in discouering their errours : the two most effectuall and vsuall meanes for the cure of most diseases , are opening a veine and purging . the speciall obseruations that are required in both these , are farre aboue the apprehension of vnlearned empiriks ; therefore they can not vndertake any thing fitly and safely in either of them . what a great regard is to be had in preseruing bloud in his naturall quantity and qualities , is euident in that it giueth nourishment and strength to the whole body : and it is as it were the meat whereby the natiue heat is fed , as galen sayth : therefore it may not be drawen out of the body without mature deliberation . the things that are to be obserued in opening a veine , are reduced vnto ten heads : these i must not mention , because i labour to be short . many of these conteine such doubts and difficulties , as require much reading and deepe knowledge . empiriks alwayes take away blood without due examination of these , ( for how can they examine those that they know not ? ) therefore oft times they take away life also . experience , their only mistresse , can not teach the difference of diseases , of complexions , and of the rest . what though they can iudge of them in a large latitude , as to perceiue a difference betwixt a great disease and a light , betwixt strength and weaknesse ? this euery ideot can do : as when two plots of ground are obiect to the eye , the one farre exceeding the other in greatnesse , euery beholder perceiueth a great difference ; but the iust proportion of that difference can not be found out , but by measuring them according to the rules of geometry . so empiriks for want of learning can not iudge of these things in so strait a latitude as arte requireth . but beside the foresayd ten heads , other consultations are necessary , whereof empiriks are lesse capable than of the former : as what veine is to be opened ; whether a large or small orifice be fitter ; what quantity of bloud should be taken ; whether it be safer to doe it at once , or at sundry times ; whether emptying simply , or reuelling , or diuerting be required ; at what time of the disease it should be done ; how many things do inhibit opening of a veine , or perswade delay . the learned physician is bound by the rules of his arte to consult of all these and many other , before he dare attempt so great a worke : but the empirike not foreseeing the perill of omitting these consultations , runneth rashly into it , and abuseth this excellent remedy to the losse of the life of many a patient , as galen plainly sheweth . errours in this kinde are obuious and common to them : one openeth a veine vnder the tongue ( by following some english booke , or imitating some learned physician , not knowing the obseruations necessary in that he attempteth ) in a squinsie , the patient being full of blood and the disease in the beginning : whereupon followeth present suffocation , by drawing a greater flux to the place affected . an other , as ignorantly , openeth a veine on the arme vpon the criticall day , when there are signes of the crisis by bleeding at the nose : by this action nature is crossed in her regular course , and compelled to yeeld to the disease . a third omitteth letting of blood in a sharpe disease , sundry indications , which he vnderstandeth not , concurring to perswade it , and none to disswade . a fourth taketh away too little blood in a great disease , or too much in a light . all these empiriks increase their credit out of these deadly errours , by extolling their owne skill , falsifying strange cures performed by them , and affirming that if they had come in time , they would not haue failed in the cure of these diseases : now they had performed all that arte required : the best doctour in the land could haue taken no other course . they that are eye and eare witnesses of these secret tragoedies , can hardly suspect the ignorance of these confident and glorious empiriks to haue beene the cause of them . thus you see sir , how infortunate , or rather indiscreet they are , that commit their bodies to the cure of an empirike , whose ignorance often bringeth death , where the disease threateneth no danger at all . it is a miserable thing when greater peril hangeth ouer the patient from the physician , than from the disease . the countrey is full of such pitifull practise . the empiriks lance is oft times as deadly as the butchers knife . he that promiseth life with his tongue , bringeth the instrument of death in his hand . therefore whosoeuer regardeth his life , let him not suffer a veine to be opened without the aduice of a learned physician . in other cases where life is not presently indangered , gr●euous effects follow . the taking away of blood from women and weake men , casteth them into palsies , gouts , dropsies , and such like di●eases . galen in many places doth inculcate the danger of opening a veine often ; it wasteth & consumeth the spirits , diminisheth naturall heat & strength , and hasteneth old age accompanied with many infirmities . yet the common people , ignorant of this , flocke together to empiriks in the spring to be let bloud , as if it were a preseruatiue against all diseases . few or none are refused , because they bring money ; few receiue good , many hurt , because the fornamed obseruations are neglected . the blame of this publike hurt lieth iustly vpon the head of empiriks , who partly for their owne gaine , and partly for want of iudgement , haue led the multitude into this errour . touching purging , as it is more common and vsuall than letting of bloud , so the errours committed in it are as many , and in many cases procure equall danger to the sicke . it is called a great worke , for it bringeth great ease and comfort to the afflicted when it is performed according to the rules of arte ; and on the other side , it tormenteth them , doubleth the disease , and indangereth life , when it is vndertaken rashly and vnaduisedly by such as vnderstand not all things that are to be considered in it , as none of our empiriks do . i confesse that experience will teach them what medicine will purge gently , and what strongly ; but what is that to the whole mystery of purging ? for the same authour sayth in the same chapter , he that will purge any man must diligently obserue and marke almost an infinite number of things . in which words he vtterly excludeth all empiriks from medling with it , because they are ignorant of the limits and marks whereby they should be directed in it . al o in other place discoursing of the danger of purging , he concludeth thus ; no man ought to giue a purging medicine without great consideration . hippocr . in sundry places sheweth the perill of rash purging ; against which he giueth this precept : nothing is to be done rashly or negligently : speaking of that action . ignorant boldnesse in the vse of purgers , with dangerous successe attending vpon it , was neuer so common as in this age . purgers are too full of perill for the vnlearned to touch . one sayth well of them ; in what thing soeuer god hath placed admirable power and vertue , there he hath also placed danger , as it were the keeper of that vertue . this hath an vndoubted trueth in most purging medicines ; the hurt and danger whereof commonly breaketh out when they are vsed by such as can not order them according to arte. in respect of this danger the herbalist , and others that haue written of simple or compound purgers in our vulgar language , giue this necessary caution ; not to vse them without the counsell of a learned physician . and this is vsuall amongst those of our profession ; the further that any of them hath waded into the depth of it , and the profounder knowledge that he hath , the more hardly he is drawen to communicate the vse of purgers with those that haue not studied the arte : because the errors in giuing them are many and great ; and the safe and fit vse is hidden and locked vp with other mysteries of physicke , in the writings of hippoc. and galen . a light errour herein bringeth oft times exceeding danger ; if the medicine be too strong , or too gentle ; if the quantity faileth in defect or excesse ; if the first qualities agree not with the disease and temper of the body ; if it be hastened before the iust time , or delayd after : the patient hath either his disease prolonged thereby , o● his life shortened . the first consulation about this action , is ▪ whether it be fit to purge , or not . here the artist discourseth methodically of euery particular concerning this point , which i passe ouer to auoid tediousnesse , holding it sufficient to point at the generals . after this point is cleered , and that arte perswadeth purging ; then there arise other things very aduisedly to be considered : as the nature of the humour offending ; whether it requireth preparing , or not ; in what part of the body it lieth most ; what kinde of medicine is fittest ; whether it should be in a solide , or a liquid forme ; whether it should be brought out at once with a strong medicine , or often with gentle , &c. empiriks can not consult of these things without arte , much lesse iudicially resolue of so many intricate circumstances and deepe points of learning : therefore their practise must be subiect to many errours . alas then , in what miserable estate are their patients ? for one errour followeth in the necke of another , like the waues of the sea . euery new medicine threateneth a new danger . confusion attendeth vpon ignorance : only arte obserueth order and method , without which no disease can be certeinly cured , as galen affirmeth . the vsuall all maner of purging amongst empiriks is , to giue a medicine full of scammony ; which , as galen witnesseth , is of all purges the greatest enemy to the stomacke : it draweth ill humors vnto it , and leaueth a long offensiue loathsomnesse behinde it ; it ouerheateth the body , breedeth winde , raceth and excoriateth tender bowels , and so procureth incurable fluxes . this is their common purger , because it worketh plentifully , and is of small price : the one pleaseth the vulgar , and the other profiteth themselues . they that vse gentler medicines are also subiect to dangerous errours ; one draweth the humor downward , when nature attempteth to expell it vpward ; another prepareth that , which should without delay haue beene sent out of the body ; a third purgeth raw humors , contrary to that approoued rule of hippoc. all of them wanting arte to obserue natures operation towards a perfect crisis , doe oft times hasten her sure and stedfast course , and driue it into such violence , as can not afterward be stayed . all these and infinite other errours empiriks commit in their practise , which learned and iudiciall physicians , guided by the rules of their arte , can not fall into . there is one sort of these empiriks , that vse but one kinde of purging drinke for all diseases . this is a lamentable kinde of practise : it driueth many into vncurable dysenteries , hectike feuers , and consumptions , and casteth them by heaps headlong into their graues . but i leaue these as the baser sort of them , and most woorthy to be purged out of the common wealth , and returne againe to the great magnifico's . there was about six yeeres since an epidemiall or popular flux raging thorow most places of this land . this disease stood vpon great putrefaction and corruption of humors . the course for the cure was to resist this putrefaction to temper and prepare the matter offending , and to driue it out with gentle purgers fitted to the humor , complexion , strength , and season . then the parts weakned were to be corroborated and strengthened both by inward and outward medicines . empiriks , being not acquainted with this disease , and finding little written in their english books for the cure ofit , tooke a contrarie course , and first of all gaue strong binders . this was very acceptable to patients for a while , for it stayed the violent flowing of the humors , it procured present sleepe , and mitigated paine . by this preposterous and dangerous course , though some few , that had strong bodies , and receiued this medicine towards the end of the disease , when almost all the infectious matter was expelled , recouered their health ; yet a great number had their lines cut off : some died sleeping , being stupied with that poisoned medicine : others had their ague increased , by stopping in the corrupt humor : in many the flux broke forth againe with farre greater fury . if these empiriks had euer read of the danger of this medicine , that it is neuer to be giuen to yong or old ; nor to women ; neuer to any but only in great extremities , and with many cautions ; they might haue auoided this deadly errour . but it was strange to see how the multitude flocked to those that were boldest in the vse of this medicine ; for the fame of it for present remedy was spread abroad by them that gaue it , and the danger concealed . thus the simple people greedy of the pleasant bait , swallowed downe the killing hooke . it was not easie for one to take warning by another , the subtill empiriks had so prouided for the credit both of the medicine and of themselues : for when any died , they gaue out that the medicine was not giuen soone enough , ( whereas the sooner it commeth , the more perill it bringeth ) or that the patient committed some fault , which was the cause ofhis death : for many had beene cured by this in other places . another pernicious error , whereinto ignorance carrieth them , is to seeke out medicines in the titles of diseases : as in some english bookes in the title of an ague , they finde that sorell is good for it , and carduus ben●dictus also ; the one being very hot , and the other colde . heere arte is necessary to distinguish of the humour and the complexion : for he that giueth that which is not fit for both these , bringeth no light danger . galen vtterly condemneth medicines giuen without distinction , and sheweth the danger of them by an example in the practise of an vnlearned physitian , who hauing cured many of patnes in the cares proceeding from a colde cause , gaue the same medicine in a hot cause with vnhappy successe . also he reporteth a greater error in another physician , who in the beginning of a sweat brought his patient into a bath ; whereupon followed present death . if all our learned physitians should bring together all the pitifull examples that they haue obserued in the practise of empiriks , they would fill large volumes . galen sayth , many die because they obey not their physician . but they that ob●erue the practise of our empiriks , may as truly say , many die because they obey their ignorant and vnlearned physicians . if their deadly errors could be perceiued by others , as well as by those that professe the arte , some of them might be as famous as themison , of whom iuuenal sayth , olde age is subiect to as many infirmities , as themison killed patients in one autumne . galen sette●h forth their errors very liuely in these words ; as often as they visit their patients , so often they erre by their inartificiall attempts . but i will examine their errors no further . the reasons brought in defence of empiriks are now to be confuted . the first and maine reason is , their experience , the very foundation of all their practise . it is thus defined by ga●en ; it is an obseruation and remembrance of that which hath fallen out often and after the same maner . this definition vtterly maimeth the practise of our best empiriks : for by this it is cleere that experience reacheth not to the theorie and speculation of the arte ; it teacheth not the knowledge of the difference of the constitutions of mens bodies , nor of the causes of diseases , nor method of curing them : for none of the●e fall out after the same maner : but it respecteth only some few things in the practise ; for in that also are many occurents , that fall not out after the same maner , and therefore can no● be learned by experience . diseases , as they haue sundry causes , so their symptomes and accidents are variable . heurnius speaking of one disease , sayth , it deludeth the physician a thousand wayes . what can experience learne in this great variety ? i confesse it is a necessary and effectuall meane to confirme the knowledge of a physician . the euent and successe of things past must be carefully obserued and layd vp in memory to be compared with things to come . many things also are found out by experience alone , as the nature of simples ; wherein galen commendeth it highly : in finding out the vertue of medicines we must begin at exper ence , sayth he . to this agreeth that which he speaketh of the same argument in another place . this first taught that rubarbe purgeth choler , and agarike flegme . gesner amongst others , was exceedingly industrious in this kinde , & found out many things in our art by his experience , as he affirmeth in his epistles . but this bringeth nothing to the credit of empiriks : for what are these few things in comparison of all those that are required in a physician ? one reporteth that a yong man walking by the sea side , and finding an old boat , purposed to build a ship therewith , neuer considering what a great number of other things were required to so great a worke . experience helpeth no more towards that great building of the art of physicke , than that did towards a ship . no learned man euer ascribed any commendation to experience in this arte , but when it was ioyned with learning . pliny speaketh thus of them that practise by experience without learning : they learne by our perils , and they trie experiments by our death . experience alone , with a little helpe of nature , maketh men skilfull in mechanicall trades , in merchandize , and in other kinds of buying and selling ; but the deepe knowledge conteined in the l berall sciences , and in other learning rising out of them , requireth much read ng , long study , great meditation ; and after the theoric or speculation of them is obteined , then practise and experience confirmeth and establisheth them : but without the former , the latter is weake , lame , and maimed . galen in sundry places expresseth the danger of experience without learning , and sheweth into what grieuous errou●s empiriks fall for want of knowledge . they runne rashly and without reason from one medicine to another , hoping at the last to finde out that which shall helpe . a dangerous and desperate kind of practise , when for want of the light of arte , they are compelled to wander gro●ing in the darke dungeon of ignorance , not knowing wh ch way to turne . and yet in galens time there were no such empir●ks , as in this age ; it was not then heard of , that a man vtterly ignorant in the foundation of all learning , durst presume to intrude himselfe into the practise of that deepe and intricate science . the difference betwixt an artist and him that worketh by experience , is set ●oorth by aristotle : an artist knoweth the causes and reasons of things subiect to his arte : an empirike knoweth many things also ; but he is ignorant of the causes of them . what thought he can in some things satisfie the ignorant vulgar with some shew of reason ? euery simple man can doe this in his trade : yet in the great and maine points of the arte , empiriks can yeeld no sound reason , being vo d of the knowledge of philosophy , from wh ch the causes of such things are drawen . galen setteth physicke , as a perfect man vpon two legges ; learning , and experience : therefore the best empirike is but a lame and left-legged physician . it is a full consent of all learned in physicke or philosophy , that nothing can be happily done in the art of physicke without method and order : and it is as true that experience can not teach this method . this is confirmed by plato ; he that thinketh he hath learned an arte without the method of ●t , let him know that he hath but the shadow of the arte , and not the arte it selfe . therefore all the practise of our long experienced men , being destitute of order and method , can haue no approbation amongst the learned , but it is to be vtterly reiected and banished out of the common-wealth , as a pernicious and perillous enemy to the liues of men . it is like to the walking of a blinde man in a knowen path , wherein , if there be a hole digged , or a blocke layed , he is in danger of falling so if there be any hidden thing in the disease , in the causes , or symptomes of it , as there is commonly , the empirike is beyond his skill , he stumbleth and falleth ; and the life of the sicke is in ieopardy . moreouer , if an empirike light vpon a rare disease , not seene before by him , or vpon a new disease , whereof he neuer heard , what safe course can he take here ? he wanteth learning , and experience hath taught him nothing that bringeth any sparke of hope in this case . here he is vtterly confounded : yet he will neuer confesse his ignorance , and counsell his patient to send to a learned physician : but not knowing what to do in the disease , nor able to giue any reason of it , he p●onoun●●th the patient to be bewitched ; and so leaueth him . therefore though the vulgar may suppose that experience is sufficient for the cure of common and ordinary maladies , yet it is absurd and senselesse , to imagine that it can inable then : in rare , extraordinary , and new sicknesses . an ague , that seemeth to be but an ordinary and light sicknesse , may haue some malignity in it , or may be secretly fixed in some principall part , or be accompanied with some other disease . heere experience can not distinguish : that must proceed from logicke , and from knowledge in naturall philosophy , but especially from anatomy and the grounds of physicke . therefore experience is a blinde and weake guide to direct in these cases ; and no patient can assure himselfe that his disease is not within the compasse of some of these . how can any man then call an empirike to the cure of his body without great danger ? you see , sir , what a weake ground experience is to build all the practise of physicke vpon . learning is as it were the very soule of this arte , which hath his full perfection when it is confirmed by experience : but this wi●hout that is to be condemned as a dangerous thing . but some men are so full of grosse ignorance , and so dull of conceit , that notwithstanding all that hath beene sayd , they will be obstinate in their senselesse opinion , that sufficient knowledge for the practise in physicke may be gotten by experience alone . i will not deale with these vnlearned men ; i write onely to you whom i know to be learned and iudiciall , and therfore satisfied in this point : and yet i will adde this out of galen : he that hopeth to heape vp the speculation of the arte of physicke by experience without learning , hath need of a thousand yeeres . this grand reason of experience is further vrged of some by the example of atturneys at the common law : most of these haue nothing to direct them but experience and obseruation , and yet sundry things passe thorow their hands as substantially and effectually performed , as by learned counsellers : therefore vnlearned physicians well instructed by experience may do some cures as well as great scholars . the answer to this is easie : there are many things in law which belong meerely to atturneys , and require no learning : also they follow presidents and vsuall formes , and many things wh ch they doe , are plaine transcripts , written out of bookes verbatim , wherein they cannot erre , if they follow their paterne . but it is farre otherwise in physicke : there is no vsuall forme to follow in iudging or curing of diseases ; things seldome fall out after the same maner ; the physician must alter and change his course , as the disease and accidents require , wherein experience can not guide him , but the rules of the arte. but if i should grant that empiriks are as atturneys , then it must follow that learned physicians are as learned counsellers : and as atturneys in doubtfull cases aske the opinion of them , so should empiriks do of the other : this would make their practise farre freer from danger , and preserue the ●ues of many of their patients . but the case of an atturney and of an empirike is not alike : if by his fault his client lose the day , the matter may somtimes be brought about againe ; but if life be lost by the error of the empirike , it can not be restored . the second reason brought in defence of empir ks is , that they reade english books sufficient to instruct them in their practise . this reason seemeth to proceed from one that vnderstandeth his mother tongue only : for if his iudgement were confirmed by the knowledge of learned languages , he would not vrge this weake argument . all the large volumes of hipp. gal. auicen and all other famous physicians both new and olde , were first written in the greeke or latine tongues , or afterward translated into one of them ; the ignorance whereof hath in all ages beene accounted a strong ba●●e to exclude all men from the profession of that arte. that which is written in english is very little and light in respect of the whole : nether can it be perfectly vnderstood without the helpe of grammar and logicke , as euery meane scholar will confesse . all nations christian , wherein the ciuill law is vsed , can not affoord one man of any meane account in that profession , that vnderstands not the latine tongue , wherein their large books are written . and i dare confidently affirme , that physicke is as profound and intricate a study as the ciuill law , and requireth as much reading and knowledge o● tongues , as that doth . therefore i see not why the practise of our most famous empiriks should not be brought into base and contemptible account . what though there be a profitable vse of ministers in our church , that vnderstand english books only , being yet able to execute their office in some commendable maner ? yet this reason holdeth not in empiriks : for first there is farre more diuinity than physicke written in our vulgar idiome ; all the grounds and principles of religion are set forth at large in it : whereas no part of hipp. gal. &c. is translated into that tongue secondly , ministers haue farre greater helps in hearing the learned of that profession , and in frequent conference with them : whereas empiriks labour alwayes to auoid the presence and company of learned physicians , being not able to speake any th ng sensibly in their profession , nor willing to haue it knowen that they aske counsell of any man , because they carry themselues as if they had the complete and absolute knowledge of the arte. thirdly , the maner of teaching differeth farre from the maner of practise , and is not subiect to so many errours . but on the other side , as no minister is able to confute a learned aduersarie , that hath not skill at the least in the latine tongue ; so no empirike is able to encounter with sicknesse , that great aduersarie to nature , without weapons fetched from the greeke or latine tongue . m. latimer sayth in one of his sermons ; english diuinity will neuer be able to expell popery out of this land : and it may as truly be sayd ; engl●sh physicians can not cure english diseases . the third reason is ; they do many cures . th●s maketh much for their credit with them that perceiue not the falshood of it . all cures are artificiall , naturall , or casuall . no man of iudgement can ascribe artificiall cures to them that are not artists . i am not ignorant that nature is sayd to cure all diseases ; nor how that is to be vnderstood : but by naturall cures i meane those that are performed by the strength of nature alone without any helpe of medicines ; and doubtlesse many of their cures are of this kinde : for when the disease is dangerous or vnknowen , as it is often to them , there the most circumspect of them commonly giueth some light medicine , that hath no power to alter the body , or mitigate the disease , as is required : this is , as one sayth , to leaue a ship in a great storme to the violence of the waues . if in this case the patient recouer by the aid of nature , then this fortunate empirike and his companions extoll and magnifie the cure , as if rare and extraordinary skill had beene shewed in it , when it was meerely naturall . by casuall cures i meane not such as are meerely casuall , and beside the purpose of them that giue the medicines : of this kinde are the histories in galen , of two desperately sicke of the leprosie , to both which was giuen wine wherein a viper had beene drowned : both the giuers had a purpose to kill them ; the one of compassion , the other of hatred : but both the patients were cured by the secret and admirable vertue of the viper . like to this is that which we reade of a woman that gaue her husband the powder of a toad to rid him out of a painfull dropsie ; but by the violent operation of the poison all the matter of the disease was expelled , and the man recouered . but by casuall cures i vnderstand such as are performed by hap or chance in respect of the arte , being done without order or method ; as when one shooteth neglecting all the fiue things required in an archer , and yet hitteth the marke : this is a meere chance , and falleth out seldome . such are the cures of empiriks . fulnesse of blood in the veines , and of ill humors in the body , are the common causes of most inward diseases : here the learned physician first collecteth all the signes of the disease , then he referreth them to their causes ; and hauing diligently reuolued in in his minde all the indications belonging to the art , he proceedeth to the cure by taking away the cause of the disease . the empirike in the same case , not knowing how to gather the signes of the sicknesse , much lesse how to referre them to their causes , attempteth the cure without consultation , and by a weake and inartificiall coniecture openeth a veine , or giueth a violent purger ; by both which rash and vnaduised courses many lose their liues : but when any recouer , the cure may fitly be called casuall , more by good hap than by learning . light errors in the cure of a disease doe neuer appeare in a strong bodie , as hippoc. saith , nor in a light disease , no more than the ignorance of a pilot in a calme : but a great disease and a violent storme trieth the skill of them both . sometimes grosse and gricuous errors are obscured and hidden : for where the strength of nature weareth them out , and the patient recouereth his health , the empericke can neuer be stained with the blot of them . therefore since almost all inward diseases proceed from fulnesse , some are cured in strong bodies by emptying , though that be done confusedly and without arte. but this reason is further inforced , that sundrie sicke persons recouer vnder them , which came out of the hands of learned physitians . this is no argument of their knowledge , for in long diseases patients are commonly desirous of change , when somtimes the cause of the disease is taken awaie before , and nothing required but time to gather strength . moreouer they that are tired with long sicknesse , do vsually submit themselues to a stricter course both of medicines and diet vnder their second physitian : and though nothing be administred in either of these agreeable to art , yet some few may escape , as a shippe or two , in the losse of a great fleet , may passe by rockes and sands , and a●iue at the wished hauen . also some that haue beene afflicted with long sicknesse , are willing to submit themselues to a farre stricter course vnder their second physitian , than vnder their first ▪ and are easily induced both to abstaine from things hurtfull , be they neuer so pleasing to them , and to take that which is offensiue . and although the best of these vnlearned practitioners cannot prescribe diet or medicine fitting to the temper of the body , and agreeing to the nature of the disease : yet a slender diet of rosted meats , and a drying drinke ( which is a common course with them all ) doth sometimes cure an old disease proceeding from a cold and moist humour , though all things be done confusedlie without order or methode . fernelius affirmeth , that some great and dangerous diseases haue had an happie end by a slender and strict diet onel●e , without any arte. and this is the reason why learned physitians doe sometimes faile in the cure of diseases of this kind , because intemperate patients will not be barred from eating & drinking according to their appetite , but as fast as the physitian diminisheth the matter of the sicknesse by emptying , so fast they renew it againe by filling . therefore a seruant , that by the basenesse of his condition , is bound to follow all that which is prescribed agreeable to the rules of our arte , is cured in a shorter time and with more facility , than those which are free , and wi●l not subiect themselues to ordinarie meanes . an empiricke then , that hath opportunity to draw patients ●rom their owne houses , where they haue all pleasant things at command and to bring them into his strict custodie , may well heale some by abstinence onely : as a plin. reporteth of one iulius a romane , and b b●neuenius telleth of a patient of his : both which were cured of a dropsie by abstaining from drinke . furthermore , ignorance , the mother of boldnesse , maketh empiriks more aduenturous in their practise , and more hardy in the vse of strong and violent medicines : by reason whereof they plucke vp the roote of some disease which a warie and circumspect physitian , forseeing the perill , would not attempt . and although this kind of practise be alwaies full of danger , and bringeth many a man to vntimely death , yet it is in daily vse with many ignorant practitioners . and when one amongst many receiue health by it , then the emperike taketh occasion to magnifie himselfe , and to disable the former physitian , were he neuer so learned : his owne fame together with the others infamie is blased abroad . but if their practise with other mens patients were well examined , it would plainly appeare , that for one that recouereth , very many end their liues , or increase their disease . tully saith , he that shooteth all day long , is like to hit the marke sometimes : and they that haue many patients may cure some in despite of arte. their cures are farre more noted because they doe earnestly endeuour to make them obiects to the eies and eares of all men , and labour as carefully to conceale the dangerous and deadly effects of their ignorant and desperate practise from the view of the world. men that runne thorow many great actions , if the few happie and fortunate they performe be set vpon a stage in the light of the sunne , and all the bad and vnhappie hidden in the darke , the vulgar shall finde much matter of commendation , though some few sharpe sighted shall see iust cause to condemne them . it is vsuall with empirikes to extoll and magnifie their owne cures , and with their smooth tongues to allure simple & credulous men to applaude and giue credit to their hyperbolicall and amplified discourse , and vaine glorious brags of their woonderfull and rare cures . but learned and ingenious physitians account it an odious and hatefull thing to boast of their cures , & therefore they haue commonly lesse applause and commendation of the multitude . when mens actions merit no true and iust praise , they are woont to seeke for false : and he is allowed to commend himselfe , whom no other will commend . the fourth reason to inable empiriks is , that they haue excellent medicines , yea some of them haue rare and admirable secrets . this is like a plaine iugling tricke , wherein things seeme to simple beholders farre otherwise than they are . hippoc. gal. and other renowmed physitians had no secrets , though some things in their bookes haue a sound and outward shew of them . for hip. saith , holy things ( meaning the secrets of physicke ) are not to be discouered to profane persons . and galen speaketh to the same purpose , we write not these things for the germanes , nor for other rude and barbarous people no more then for beares , or bores , or lions : but for the grecians , and for those that imitate their studies , though they be of the stocke of the barbarians . this they wrot to shew the base account that the learned grecians made of the rude and illiterate barbarians : but it is manifest out of their works that they had no purpose to conceale the mysteries of their art from learned men . for hipp. sweareth to teach his scholers all the mysteries and secrets of physick . and heurnius , speaking of hippocrates , saith , so great was the bountie of that great master , that he knew nothing whereof he would haue vs ignorant . also galen hath these words , a louer of the truth ought to hide nothing that he hath found out . and in another place he vttereth his disliking of concealing secrets in these words . it seemeth to me a very rude and clownish part to hide those things which belong to health . and he protesteth that he hath communicated to others all the secrets that he had found out . if it were esteemed odious and intolerable amongst them that had no knowledge of god , to locke vp those things in secret , which might preserue the bodie in health , or bring an happie and wished end to grieuous diseases : much more ought it to be condemned amongst religious christians . but in this boasting of secrets the common sort are carried into a double errour : for first , empiriks haue no such secrets : secondly , if they had , they cannot make a fit and safe vse of them . for the former , no man of iudgement can imagine that they haue them by their owne reading , that reade so little , & vnderstand farre lesse : and ( that which is much more ) that are ignorant of the languages , wherein it is most probable these secrets should be inclosed . neither is it credible that any learned man should discouer them rather to this ignorant brood , than to those of their owne ranke , learned and ingenious . all the secrets contained within the art of physicke are soonest found out by the profoundest scholers & greatest students . therfore if any be in the hands of empirikes : the same , yea many more are knowen to the learned . touching the latter , it is euident ( as hath beene partly prooued before ) that diseases are not cured by medicines & receits , but by a learned and methodical vse of them , whereunto empirikes cannot attaine . and if it were possible for any of them to ingrosse all the secrets of the world , yet his practise should deserue neuer the better estimation , for they should be but as so many sharpe weapons in the hands of a mad man , wherewith it is liker he should do hurt than good . the sharper a toole is , the more skilfull workeman it requireth : and the more effectuall or excellent a medicine is , the greater knowledge should be in him that vseth it . an ancient physitian saith , medicines vsed by the vnlearned are poison . apollo the god of physicke is said to hold sharpe arrowes in his left hand , threatning danger to the patients where medicines are sinisterly or vnlearnedly vsed . medicines cannot be rightly vsed , but by them that vnderstand the whole methode of physicke . the vnlearned physition before mentioned abused his excellent medicine for the eares . galen taught one a present remedy for paine in his stomacke , which he vsing afterward in the same disease , but proceeding from another cause , was farre worse for it . medicines therefore do oftner hurt then helpe , be they neuer so excellent , if there be not art in the giuing of them , to fit them to the cause of the disease , and other circumstances required . but to impart to you my confident opinion of these secrets grounded partly vpon my own obseruation , and partly vpon intelligence from learned and honest physitians : they are but triuiall and common things knowen to euerie meane apothecarie , or of baser account than the meanest drugge . one of these ignoraut and vaine glorious fellowes hauing spent a few moneths in following the warres beyond the seas , and being desirous to liue at home with more case and lesse perill , resolued to become a physitian . to the effecting heereof he procured some common receits from an apothecarie and returned hither . heere he gat some shifting companions to him , promising them part of his gaine , if they would extoll his skill and magnifie his medicines as rare and admirable secrets , farre fetched , and bought at a great price . thus he obtained great fame . one of these medicines so highly commended , came by chance to the hands of an apothecary : it was a very fine and pure white powder : and being diligently examined , it was found to be nothing but the simple powder of an egge shell : yet the cosener valued it as thirty shillings the ounce . thus subtill and deceiptfull empirikes grace their vile & contemptible medicines with the name of secrets , that they may the easier allure and illude the simple people , who are delighted with the supposed nouelty and rarenesse of them . and as they deceiue many with that falslie imposed name , so they vse another subtiltie to conceale them from those that know all vsuall medicines by their colour , smell or taste : for they mingle something with them onely to alter these qualities . by this tricke , that sauoureth of cosenage , and requireth a false tongue to purchase credit to it , many of our empiriks extoll their fame and increase their wealth . all these things duely considered , may make the very name of a secret , out of the mouth of an empirike , to be as a watchword to all men of iudgement to beware of the medicine , and of him that boasteth of it : for there is alwaies much falshood and deceit in the one and commonly little good , or rather much danger in the other . they which are knowen to haue no learning , seeke to establish their credit by these meanes , and they haue preuailed much , not onely with the vulgar , but with many of the better sort , whose iudgement , though it be sound in most politicke and ciuil affaires , yet in this it is much defectiue . for they esteeme too lightly of the deepe and intricate arte of physicke , ( wherein all the helps of nature do faile without a learned teacher , diligent and long study , and continuall meditation ) and are too forward in commending and vsing them , that haue raked vp together a little practise out of english bookes or the bils of learned physitians , and haue no ground of any learning to direct them . the fifth and last reason to grace empirikes , is their great skill in vrines , whereby they oftentimes tel the disease as well as a learned physitian . this maketh as little for their estimation , amongst men of iudgement as any of the former . for diseases haue many signes whereby they are made knowen , all which must be compared together and examined : the vrine is but one signe and that doubtfull and vncertaine : for those diseases that are in the lesser veines , or in others parts of the bodie without the veines , cannot be discerned by it . the head is subiect to many diseases that appeare not in the vrine : so are the eares , eies , nose , mouth , throate , necke , breast , midrife , bowels , ioints , flesh and skinne : diseases incident to all these partes doe neuer discouer themselues by the vrine alone . moreouer sometimes the same kind of vrine is to be seene in diseases of a contrarie nature , as in a phrensie , which is a hot disease , and in a cold distemper of the stomacke , the vrine is often in both of them pale and raw . in this case , he that giueth medicines out of the vrine , indangereth the life of the sicke . for the deceitfull vrine pursueth hot medicines , which in a frenzie are deadly : also the vrine is sometime red and high coloured as well in the weakenesse of the liuer , as in a vehement ague : if in the former , the empirike trusting to the water ( as many haue done in this case ) openeth a veine , he sendeth the patient headlong to the graue , whom arte might easily , or peraduenture nature would alone haue recouered . in the plague somtimes the better the water is , in the greater danger the sicke is : for the pestilent humour is impact into the hart , & nature not able to expell any of it . forestus saith , that in a great pleurisie with a vehement ague , the water is sometimes good , though the patient dieth . and euen in those diseases wherein the vrine affoordeth most knowledge , as when the disease is in the great veines , liuer , kidneies or bladder , there are sudden changes and alterations able to hinder the iudgement of a learned physician . therefore galen saith , the vrine is sometimes good this day , ill to morrow , and the third day good againe . beside , rubarbe or saffron maketh it high coloured : so doth fasting , watching , and violent exercise . leeks and such like giueth it a greene tincture , and cassia maketh it blacke . if you require further proofe of these bare assertions , and a full discourse of the light and doubtfull coniectures that are gathered from vrines , i refer you to a learned treatise written of that argument by forestus . there it is substantiallie prooued by sound reasons , and the testimonies of our most famous authours , that the vrine in most diseases giueth no light to a learned physician , wherby he may find out the disease without other signes . that no medicine can fitly be prescribed by the vrine alone . that it can not shew conception , nor yet distinguish sex certainly . that this custome of sending vrines to physicians was not vsed amongst the ancients and learned physicians , nor is at this day in italy and other places : but that it is newly brought in by ignorant and deceitfull empirikes partly for their owne gaine gaine , and partly to disgrace learned and honest physicians , who abhorre to tell strange and plausible things out of the vrine , which arte and a good conscience cannot iustifie . the foresaid authour in the same booke , speaking of these vnlearned physicians , saith , their discourse out of vrine conteineth nothing but monstrous and glorious lies , full of cosenage and deceite . and by this foolish babling out of the vrine , the vulgar are caught in a snare , spoiled of their mony , and often depriued of their liues . the lesse knowledge an emperike hath , the larger discourse he maketh out of vrine , the more subtillie he examineth the messenger , and gathering from him part of the disease , he repeateth the same in other words , amplifying and enlarging his speech , so as the simple hearer imagineth that he vttereth much knowledge out of the vrine : but if any man of iudgement heard him talke , he should find no truth in the matter , nor any sense in the words . if it please you to consider what manner of men most of these empirikes are , ( such as haue forsaken that occupation or last and laborious course of life wherein they were brought vp in their youth , and addicted themselues to professe that arte whereof they are vtterly ignorant ) you may easily perceiue that they are compelled to vse all staudulent and deceitfull meanes to establish their credit . ignorance cannot purchase estimation , vnlesse it be couered with the cloake of knowledge . craft and subtilty will preuaile when simple and honest dealing shal be of no account . large and strange talke , be it neuer so foolish and false , is pleasing to the multitude , but bare and naked truth , vttered in few words , is lightly regarded . this allureth the common people to flocke to empirikes and leaue learned physicians : for there they shall heare that the braine is perished , the hart is swelled , the lungs are consumed , the liuer is dried and the spleene wasted : and in all these they will warrant the cure : whereas first it is certaine , they can discern none of these by the vrine : and then it is as certaine that they can cure none of them . their light coniectures out of vrines stand vpon such casie and plaine rules , that a simple woman vsed to be about the sicke , may vnderstand them . for sicke vrines are for the most part high coloured , or very pale . in the former , they speake of a feuer that offendeth the head , procureth short and troubled sleepes , taketh away appetite , bringeth a loathsome taste to the mouth , oppresseth the heart , and causeth paine in the backe : this lesson serueth for all yrines of that colour : and oft times it fareth thus with the patient , for most agues haue these common symptomes . in pale vrines they haue another lesson : there they pronounce the stomacke to be weak , flegme to abound , want of digestion , heauinesse after meat , inclination to sleepe , the body full of winde and subject to stitches . these two obseruations with a nimble tongue , and much tautologie are sufficient to get a great opinion amongst the multitude . vnto these two rules they adde a carefull cie to him that bringeth the vrine : they obserue his countenance , his apparell , the vessell wherein it is , and such like . there is a prettie history of this in forestus : a poore man brought his wiues vrine to a famous empirike : it was in winter , and some of the water was spilt and frozen on the outside of the pot . the physician marking the heauie countenance of the fellow , coniectured thereby that the patient was some deere friend of his , and very sicke . and hauing viewed the vrine , he said , is not this your wiues vrine ? i perceiue she is very ill . the simple clowne answeared , sir , your skill is excellent : you haue iudged right . but what see you more ? the subtill empirike seeing the vrine to be well coloured , and to giue no suspition of any inward disease , gessed it to be some outward thing . the credulous and foolish man said , i wonder at your cunning : go on i pray you and tell me how her side came to be blacke and blew . the empirike taking hold of these plaine words , imagined that it happened by some fall or blow , and asked him if she had not a fall . he taking this question to be an absolute and vndoubted assertion , still magnified his skill , and said further vnto him , if you can tell me where and how she fell , i will hold you to be the onely physician in this land . the empirike smiling at his simplicity , and considering with himselfe the manner and fashion of poore country houses , answered , it was like she fell off a ladder . this simple fellow admiring the answeares as proceeding from rare and extraordinarie skill , asked further if he could see in the vrine from how many staues she fell . he presuming that the poore mans house was low , said , from eight staues : the clowne not satisfied with this , shaked his head , and desired him to looke better in the vrine , and he should find more . this crafty imposter perceiuing that he had gessed too few , and remembring that which he had spied before on the pot , demanded of him , if he spilt none of the water by the way , which being confessed , he said , there you may finde the rest of the staues , for i am assured there are no more to be seene in this vrine . this is their vsuall maner of telling wonders out of the water , when they meet with rude & seelie people . therefore the same authour saith , it is cleere that this diuining arte of telling strange and admirable things out of vrines , is meere cosenage , whereby they do craftily circumuent and deceiue the credulous and vnwarie multitude . how light account hipp. made of vrines in respect of other signes , doth plainly appeare in that he wrot so largely of them , and so sparingly of this . for discoursing of sharpe diseases , he filleth all the first booke , and part of the second with other signes and marks to know and iudge them by , before he maketh any mention of the vrine : and when he commeth to that , he passeth it ouer briefly . the pulse also giueth a farre greater light to the physician , than the vrine . therefore gal. wrot 18. bookes of that , which are extant , besides that vpon archigines , which are lost ; and not one of this . rhases saith , the strength of the sicke is the mistresse of physicians , and the vrine neuer sheweth that strength consisteth of the symmetry and perfect temper and proportion of the naturall , vitall and animall spirits . the fountaine of the first is in the liuer : of the second in the hart : of the third in the braine . the vrine sheweth a little of the first : much lesse of the second , which is farre more to be regarded : and nothing at all of the third . if they that had the perfection of arte cannot iudge of the strength of the sicke by the vrine , into what danger doe emperiks bring their patients in purging and letting of bloud by the vrine alone ? they must either arrogate to themselues farre deeper insight into vrines , than these men had , which is absurd , or else confesse that they haue led the people into a grosse and dangerous error , by perswading them that their diseases may be perfectly knowen and perceiued by that alone . i haue presumed vpon your patience in being so long in this point , because it is the great pillar of their credit . now i come to the fourth and last part , which is to shew the causes of empirikes fame . these are deriued partly from themselues , and partly from the vulgar . some of those from themselues haue beene touched before , as the extolling and magnifying their owne cures , both with their owne mouthes , and by procuring popular fellowes which frequent innes and tauerns , to be trumpetters and sounders abroad of their praise , without any regard of truth . their boasting of rare and admirable secrets , knowen to no other man. their large , senseles and fained discourse out of vrines . to these before mentioned may be added sundry reasons , as the cariage of themselues in all their practises , so as they may seeme to be ignorant of nothing appertaining to physicke . this cannot be effected without a false tongue and colourable actions . also they interlace their common talke with strange and vnusuall words and phrases , not vnderstood of the common sort : they rap out lame sentences of an english booke ( alas poore priscian ) hauing not a rag of grammar to couer their naked ignorance with . they hold this as a rule , to be full of words , and sometimes violent in their babling , all tending to publish their owne skill and disgrace others . some of them shew to their patients and acquaintance such bookes as themselues vnderstand not , as if they learned their practise out of them . others haue anatomies of mens bodies , which they shew at euery opportunitie , holding the beholders with long and foolish discourse out of them , and pointing at the very place , where they imagine the disease to be seated . this pleaseth plaine and vnlearned persons exceedingly , and bringeth them into a confident opinion of the truth of all that is vttered , and also of profound knowledge to be contained in it : in both which they are deceiued , for ignorance is an inseparable marke to all empirikes , and falshood to most . it is vsuall with the best of them falsely to grace themselues by stealing away the credit of other mens cures : as when a learned physician prescribed a course to a patient , and by reason of the distance of place , or his emploiment otherwise , leaueth the execution of this to one of them dwelling neere : if this patient recouereth , the empirike maketh it his owne cure , and yet he was but the instrument directed by another , and did no more then belongeth to an apothecarie . this fraudulent deuise hath added much to the credit of some : for when any of these cures are performed , the empirike publisheth with protestation that he folowed not the course set downe by the physician , but tooke another farre fitter and more effectuall . but in this case , if the patient die , then he la●●th the blame vpon the other , affirming that the medicines were vnfit : and if the cure had beene committed to him , he would not hauefailed in it . there are yet more deuises amōgst them to inlarge their credit , for some of them are risen to that height of impudency , that they blush not to brag of their degrees taken in the vniuersity , and that they haue disputed with doctors , and beene approued by them , and might take that degree : and yet they neuer came in any schole of learning , nor are more able to reason with any yong student in that profession , than to contend with a lion in strength . moreouer they promise the cure of all diseases committed to them , wherein when they faile , they impute the fault to some error committed by the patient , or to some secret thing in the body , which arte could not foresee . also they make diseases seeme greater and more dangerous than they are indeed : affirming euery light cough to be a consumption of the lungs : euery common ague to be a burning seuer : euery stitch on the side to be a pleurisie : euery little swelling in the body or feet to be a dropsie euery old vlcer to be a fistula , and euery ordinarie bile in time of infection to be the plague : by this deceit they get much more money , and farre greater credit , when they cure any of these , than they should do if they dealt truly . further they perswade their familiars that they are vsed in their profession by the chiefe personages in , or neere the place they inhabit , often naming those whom they neuer saluted . last of all they conceale the course of their practise from all that can iudge of it : for the better effecting where of they neuer send their bils to the apothecaries , as learned physicians doe , nor will admit any other of that profession to haue accesse to their patients . for their owne consciences accusing them of ignorance , they may iustly feare that by either of these meanes their vnfit and dangerous practise should be discouered , and consequently their credit impaired . heere they are often compelled to arrogate much vnto themselues , and to assure their patients that they are not inferiour to any man in the skill of their profession . thus masked ignorance , affecting and pretending knowledge , is induced to violate both naturall and religious lawes , in preferring gaine and estimation before the health and liues of men : in suffering none to be admitted to those cures which themselues cannot perfect , & might with facility be performed by others . by these and such like reasons they increase their reputation and inlarge their practise amongst the common sort . other reasons heereof are drawen from the simplicity of the vulgar , who being vtterly ignorant of the causes of naturall things , are thereby void of suspition and so credulous that they beleeue euery thing they heare of these empirikes , and are by these meanes brought into an ouerweening of them . out of this erronious opinion they ascribe as much vnto them , as vnto the profoundest physicians . tully reporteth that they which inhabited the iland called seryphus , and neuer went out of it , where they saw no other beasts but hares and foxes , would not beleeue that there were lions or panthers in the world : and if any man told them of the elephant , they thought themselues mocked . so it is with the simple multitude , they know onely their neighbour empirikes , which are but as hares and foxes : and if they heare of lions , that is , a sort of physicians , as farre aboue them in the knowledge of the arte , as the lion is aboue the hare and fox in strength , they will not be brought into that opinion , but reiect it as a false and fained fable : for the first conceit of the admirable skill they imagine to be in those whom they know , hath taken so deepe root in their mindes that it cannot be plucked out . how empirikes , be they neuer so ignorant , are magnified by the simplicity of the rude and sottish people , poggius setteth foorth in this tale : there was one of the meanest of these empirikes that had but one kind of pill for all diseases or infirmities whatsoeuer : and by this together with his cogging , had purchased great fame , and was esteemed cunning in all things . there came vnto him a foolish clowne that had lost his asse , desiring his counsell for the finding of him : the empirikes skill reached not beyond his pill , yet seeming to be ignorant in nothing , and desirous to take his money , he gaue him that to swallow downe , and told him that by the vertue thereof he should find his asse againe . the simple felow , returning homewards , felt the operation of his pill , and going out of the high way into a field , spied his asse feeding there : thus being in possession of that which he had lost , he confidently beleeued that this was wrought by the extraordinarie learning of this cosening empirike , and extolled him aboue all other physicians . credulity leadeth men into many grosse opinions , and specially in this arte. pliny saith , it falleth out onely in this art , that credit is giuen to euery one that professeth himselfe skilful in it , when as no lie bringeth greater danger . moreouer the base opinion that the ignorant multitude conceiueth of the deepe and profound arte of physicke , maketh much for empirikes : for the common people hauing nothing in themselues , but that which experience and obseruation hath taught them , cannot lift vp their dull conceits any higher , but confidently imagine that all knowledge is obtained by that alone , and needeth no helpe of scholes . therefore they iudge no otherwise of this learned and mysticall profession , than of ordinarie mechanicall trades , supposing it to be as soone and easily learned , as the plaine craft of a tailer or carpenter . this foolish and senseles opinion increaseth the reputation of empirikes and procureth them many patients : for heereby their light and superficiall skill is esteemed equall to the complete and sound knowledge that is in the most iudiciall professors of that arte. euen as a plaine countrie fidler is thought by his neighbours not to be inferiour to cunning musicians . another reason that moueth the vulgar to vse them , is the hope they haue to be cured by them with lesse charge . but this deceiueth them on both sides , for oft times their diseases are left vncured , and commonly the subtill empirike draweth more money from them than a learned physician would doe . their practise is also further inlarged by the ignorance of the common sort , who when they are sicke , vse to inquire after one that hath cured the like disease . heere is worke for these popular fellowes , who haue filled many credulous eares with a false report of their cures . i confesse it was an ancient custome amongst the egyptians to lay their sicke in open places , and to inquire of them that passed by , what they had heard or tried to haue holpen in the like case . but this was before the arte of physicke was perfected and brought into a methode . now the case is farre altered : there is a learned and iudiciall course confirmed and established for the cure of all diseases . therefore now the patient is to enquire after him that hath greatest knowledge and soundest iudgement in the art , and not after him that is reported to haue cured the like sicknesse : for many cures are falsely attributed to empirikes : and besides that , some diseases are healed by chance , and some by nature , as is before shewed . there is yet another errour in the multitude that profiteth these ignorant men much . for many binde themselues to that physician whom they haue vsed before , be he neuer so ignorant , supposing that he knoweth the state of their bodie better than a stranger . but in this they are also vtterly deceiued , for no empirike can know the state of any mans body : philosophy teacheth that and not experience . all that he can know is but whether the body be easie or hard to purge , and what is that in respect of all other things before mentioned , which are necessarie in euerie physician ? therefore let euery man of iudgement vse him that can by art find out the complexion and constitution of his body : that knoweth how to distinguish one disease from another , and prosecute the course fit for the cure , turning and altering it to euery occurrent . and let him that hath recouered out of the hands of an empirike , rest satisfied in his happy fortune , and euer after commit his body to the best learned . these are the weake and lame reasons whereupon the fame and great practise of these ignorant men is built . if in this tractate i had imitated galen , and others that haue written of them , it should haue beene farre sharper and much more pearcing . for galen compareth them to theeues : these , ●aith he , lay waite for men in mountaines and woods , those in townes and cities . langius and oberndorf , two learned germanes lay gri●uous accusations vpon them . the former speaking of their patients , saith , whole armies of them are killed , but verie few cured . and in the same epistle he addeth , i dare sweare that thousands of their patients perish euery yeere by their deadly errors . and doubtlesse many of our empirikes in england are not inferiour to those of germany in boldnesse and ignorance . the other forenamed germane imposeth many base tearmes vpon them , as coseners , mountibankes , murderers , and such like . there is much odious matter heaped vp against some of them by guin●er , erastus , libauius , cardan and many others , all which i omit . leonem ex vngue . the physicians of the colledge of london take an oath at their admittance , to pursue vnlearned empirikes and impostors , confounding the names , as if all empirikes were coseners . one calleth the baser sort of them , analphabetos nebulones , not hauing learned their crissecrosse . no man can heere obiect with iudgement , that all these learned men wrot out of a weake perturbation , & that it was , as the poet saith , one enuying another : and that these are contentions amongst physicians rising from varietie of opinions , as in other professions . for all these men oppugned are vtterly ignorant and vnlearned , and dare neuer attempt to speake one word of their profession in the presence of a learned physician . it is therefore knowledge against ignorance : naturall and christian compassion mouing these learned & ingenious men to protect the liues of their brethren by opposing themselues to the blind practise of empirikes , who fight with their eies shut against sickenesse , the great enemy to nature , as the men called andibatae did against their enemies . i remember a story of a blind woman famous for her skill in physicke , by whose dore a porter passing with a heauy burthen vpon his back , fell downe and cried out for helpe : the compassionate woman came speedily with aqua vitae , and feeling for his mouth , offered to powre in some , whereas halfe an eie would haue serued her to haue eased him of his burthen . it is vsuall with empirikes , for want of the eie of learning , to bring as ridiculous and senseles meanes of helpe to their patients : for when they see not the cause of the disease ( as they do very seldome see it fully ) they cannot fit a medicine to it . they may fondly purpose , foolishly consult , and largely promise to performe great matters in physicke : but in execution they will be found like to hermogenes his apes , who assembled themselues together to take counsell how they might be secured from the violent incursions and assaults of greater beastes , they concluded to builde a strong for t : they agreed vpon the matter and forme thereof . euery onè was assigned to his seuerall worke : some to cut downe timber , some to make bricke , other for other offices . but when they met to begin this great building , they had not one instrument or toole to worke withall , so their counsell was ouerthrowen . so empirikes may attempt to build vp health in a sicke body : they may promise the cure of diseases ; but what can be expected at their hands sith they want all the tooles of galen and hippocrates necessarie for so great a worke ? the consideration of all these things hath often moued me to compare their patients to them that crosse the seas in a smal leaking boate with an vnskilful pilot : they may arriue safe at the wished hauen : but wisedome trusteth to the strongest meanes , which alwaies promise , and commonly performe greatest securitie . one thing i will adde more of this odious generation : the multitude of them in this country is incredible . out of one rotten and maligne stocke spring many riotous branches . one master sendeth foorth many iourneymen , which haue beene his apprentises . if these old breeders be maintained , we shall haue , within these few yeeres , more empirikes , than butchers ; more killers of men , than of oxen . the number of them is so increased , that they are at enmity one with another . it is a sport to heare one of the most eminent of them ( being placed in a chaire for his great skill ) raile vpon vnlearned physicians , and yet he himselfe was neuer admitted vnto grammar schoole . but this doth exempt them from all suspition of ignorance amongst the vulgar , and procureth them many patients . but the more they are admired , and the greater number of patients they haue , the more they exceed in craft and falshood . for ignorance cannot purchase admiration , vnlesse craft and subtilty be ioint-purchasers with her . but to draw to an end , sith empirikes are vtterlie disabled by the difficultie of the arte of physicke : by their education in their youth ▪ by the want of grammer , logicke and philosophy : by their palpable ignorance in the theorie and speculation of that they professe : by the manifold errors they fall into . sith experience cannot teach them the methode and order of curing diseases : nor reading of english bookes affoord them any mediocrity of knowledge . sith most of their cures are naturall , or casuall : all their secrets triuiall and common ▪ their discourse out of vrines , grounded vpon subtiltie and deceit : their fame and multitude of patients rising from fraude and falshood in themselues , or from follie in the vulgar . finally , sith there is a full consent of all learned physicians iustlie condemning them . i may firmly conclude that their practise is alwaies confused , commonly dangerous and often deadly . therefore whereas ludouicus a mercatus saith , it is a good medicine sometimes to take no medicine at all . and b forestus affirmeth , sometimes the whole worke is to be left to nature , which when empiriks see not , they often kill the sicke . in my opinion this distinction of time may be cut off , and both these sayings made generall ; for where the pactise is wholly ingrossed by these men , there the best medicine is alwaies to take no medicine at all : and the whole worke is euer to be left to nature , rather then to be committed to any of these . for though they cure some , yet they kill many : the way of erring in the practise of physicke is so ample and broad , and the path , leading to the methodicall cure of diseases , so narrow and straight . thus , sir , you haue that which you required , directions for your health , and my opinion of empirikes . god almighty blesse you with the benefit of the former , or preserue you from the perill of the latter . ipswich , the third nones of iuly . 1605. notes, typically marginal, from the original text notes for div a19740-e130 a hippoc. de diaeta . lib. 3. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. what health is . d cont. iulianum . lib. 1. de sanit . tuenda . eam corporis constitution● , &c. three enemies to ▪ life . qui lib●ram vitā nactus est , &c. qui boni ha●itus sunt , &c. de feb . diff . li. 1. ca. 3. a in hippoc de morb . vulg . li. 3. 〈◊〉 . 3. 9. 1. the aire . a de re rustic● . lib. 1. b p●lit . 7. 11. lib. de aere , &c. sol non vidit vrbemsitu elegantiorem . tabacco . monard . the first qualities of tabacco . not safe for youth . comment . in lib. de victu s●lub . aphor. 2. 37. corpora salubri● difficulter feru● medic . alimenta sa●● . medicamenta aegris , &c. sound bodies need no alteration . humiditas caloris pabulum . qui maximè sunt bu●idi , maximè sunt long aeui . de san . tuenda . lib. 6. breuioris esse vitae eos , qui calidas regiones incolunt . it shorteneth life . 2. de legibus : quia eos ad libidinem & iram praecipites reddat . siccitas caloris stimulus . cereus in vitium flecti , monitoribus asper : sublimis , &c. it breedeth many diseases . it breedeth melancholy . sens●n sine sensu . de sanit . tuenda . optimi temperamenti , optimi mores . it hurteth the minde . it is ill for their issue . est in ●uuencis , est in equis patrum virtus . quocunque morbo pater gene●ans afficitur , ider● i● prolem transit . mas formam , foemina materian● dat . de semine . it shortneth life . quod paulatim fit , tutò fit . aphor. lib. 2. 4. de cib . boni & mali ▪ succi . ca. 2. youths-bane . 2. meat and drinke . lib. 1. de sanit . tuend . lib. 1. de morb . causes cap. 14. nulla calamitate , &c. de cib . boni & mali succi , ca. 4. 2 initio lib. 1. de sanit tuenda . & initio lib. de cibis boni & mali succi . 1 initio lib. 5. de sanit . tuenda . flesh . blood. de aliment . facult . fish . fruits . de cibis bon . &c. cap. 5. therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a de aliment . facult . b de cib . bon . & mal . suc . ●ap . 5. salads . de simp . medic . facult . lib. 3. a de aliment . facult . li. 2. ca. 6. . de indicat . li. 1. ca. 1. omnibus praui succi ●dulijs abstin . the quantity . plures interimit crapula quàm gladius . a 2. aphor. 17. vbi cibus , &c. b 6. epide● . 4. sanitatis stud●um , &c. c de senect . tantum cibi & potionis , &c. d de morb . caus . lib. 1. ca. 14. in hippoc. aphor . lib. 1. 3. a animus sanguine & adipe suffocat . b quin corpus onustum besternis vitijs , &c. sorm . li. 2 sat . 2. c mores probos reddit . d vna tempera●tia totius est iucundae , &c. e de sanit . tuenda , li. 5. f philostrat . 9. li. 3. de bello jud●ico . lib 2. panem & mel atticum . consil . 246. deterius est vti ciborū salub variet . quā vnico , v●cunq sit prauus . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vigor . sensim sine sens● . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 1. aphoris . 14. the qualities of meat . the times . a initio lib. de dissol contin b de indic . lib. 1. cap. ● . c lib. 1. de morb . causis , cap. 14. non se , sed suam perniciem alunt . the custome of our meales not agreeable to physicke . a de sanit . tu●nda , lib. 6. the champions diet . b lib. de acre , &c. pransores . c in hip. prognost . li. 2. 13. d lib. 3. de di●tae . two meales . suid●● . de sanit . tuend . lib. 6. horat. coena d●bia . li. 1. fen . 3. doct . 2. ca. 8. senectus luet adolescentiae peccata . the order . gal. in hippoc. de vict . rat . com . 3. 22. a de dissol contin . 2. aphor. 50. custome not suddenly to be broken . two dishes at one meale . of drinke . wine . de cib . bon . ca. 8. lib. an animi mores , &c. lib de cib . bon . cap. 8. a de sanit . tuend . a de morb . caus . b l● . ca. 14. fructum accelerat , sed arb●rem per●mit . c lib. an animi mores . a li. 1. de sanit . tuenda . b in hip. de vict . ratione lib. 3. c labor , cibus , potus , somnus , venus . not to drink betweene meales . sacke before supper not allowed . the hurt of much drinke . drinke betwixt meales . a de indic . lib. 1. cap. 2 consil . li 1. b epist . c in hipp. aphor . lib. 5. 27. exercise . de sanit . tuend ▪ lib. 2. gal. de sanit . li. 4. arthrit . sciatica , gon●gra , &c. celsus . a gal. de sanit . tuend . lib. 4. b de cib . bon . &c. c de dissol . contin . d de d●aet● . e de morb . popul . lib. 6. f in timaeo : exercitium roborat , &c. ouid. de indic . lib. 1. cap. 12. sleepe . 2. lib. aph . 3. 7. lib. aph . 68. a hipp. & gal. in hipp. de morb . vulg . lib. 3. 6. b cardan . in hipp. andr. laurent . a de sanit . tuend . lib. 6. b in hipp. prognost . 11. 12. c gal. s●pè . celsus . lib. 2. a. 17. sleepe after dinner ill . retention and expulsion . herodotus . the affections of the mind . de arte m●d●● . cap. 85. ●oy . chaucer . instar subuinis spiritus dissipa . g●lli● lib 3. cap 15. a gal. de symptom . causis lib. 2. pusillanimes ex gaudio per●er●●t . notes for div a19740-e3380 * that is , a day that sheweth what shall happen on the indicatory day , or day of iudgemēt , as the 4 , 11 , 17 dayes , declare the issue of the sicknesse the 7 ▪ 14 , & 20 dayes . m. greeneha● to●●● . in a sermon of a good name . pro pub. syl seruit●s est non dicere in quem vel● . in verrem ▪ saepē grau●tìs vidi of fendere animos auditorum , &c. mul●ò liberior est vita ●orum , qui n●minē accusant . qu●d ferre recusant , quid veleant humert . horat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what an empirike is . the outward marks of an empirike . lib. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gal. in h●p . de morb . vulg lib. 6. comment . 3. the diuision . medici rationales . lipsius . s. c parts is co●ponere mag●a sole●●● . 1 the difficulty of the a●te . hippoc. vita breu●s , ars longa , &c. a lib. de flat . mulum laboru , &c. b in lege . de const●tut . artis medicae . natura , institutio a puero , industria , locus studijs aptus , optimos quosque audire , methodum tenere . de pulsibus . totam vitam ad pulsus cognitionem requiri . empiriks condemned by hip. and gal. physicke is a profound study . idem deus supientiae & medicinae . medici dcorum filij . qui in 〈◊〉 m●rcur●● no● l● tat . frustra sit per plura , quod fi●●● potest per pa●cicrae , i●bi desinit philosophus , t●t inc●p●e med●c●es , arist . emparic● medicastri & pseudemedic● sunt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . galenus floru●t a●no christi 140. no part of hip. or gal. in english . empir . ignorant of foure parts of physicke . indicatio est comprehensio rei i●●●●e● & nocentis gal. de opt . se●●a . omissa vnt , curs . tio saepè claisdicat . prax . lib. 3. of a pleurisie . empiriks commonly mistake diseases . donat. alsom . de pleuris . de morb . vulg . lib. 3. in historiae anaxionis . prax. li. 3. ca. 9. ●en . consuls . riol . obser . s●r. pr●● . ●yr depapa●● . argent . consult . epist. vromant . lib. 3. cap. 1. precare vt sorti●re benè . 2. the errours of empiriks . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. de aere aquis , &c. the danger of mistaking diseases . in hippoc. prognost . pag. 181 , de calc ren . senselesse . imitation . of opening a veine . pabulum natiui caloris . de natur . facult . lib. 2. gal. de sang miss . cap. 6. experientia st●●●torum magistra . audaci● imperitiam artu significat . hippoc ▪ de arts . de venae sec . contra erasist . manie deadly errours in letting of bloud . deadly errours . miserum est cùm ma●us periculu● a medico , qu●m ● morbo impendet . bleeding dangerous to many . of purging . ludouic ▪ de indic l● . 1. ca 6 ●p●● magnum . qui quenquam purgatur●● sit , s●opos ferè infinitos , &c. nemo debet sine maxima consideratione , &c. lib. 1 de morb . pop . nihil temere , &c. malum quò communius ●o peius . bacon . de retard . se●●ct . in quacunque re deu● admirab●lem v. m , &c. purging is subiect to many dangers . an purgandum . vnda vnd&ā ; p●ll●t . fin● vnius mali grad●● est futuri . meth m●dendi . omnium purgant●um maximè cacost●ma●hum . 1. aphor. 22. many killed by purging . fluxus epidem . us . opium was then in great request . opium . ●apiuac . de venenis , cap , 9. gal. de compos . phar . de compos . phar . l● . 3. ca. 8. phar . maca indefi●ita . in h●pp . prognost . comment . 1 , in hipp. de morb . vulg . li. 6. pl●rimi mor●●ntur , &c. quot agros themison autumn● occider● vno d● dieb . decret l●b . 1. quoties aegros adeu●● , &c. experience de optun● sectae . eu● quod saep●u & codem mo●o , &c. many things in physicke can not be learned by experience . mille ●●odis medicum illudi● slat . hypochon . de simplic . phar . f●●●lt . meth. medend● . li. 10. ca. 10. g●●ner●●pist lib 29 cap. 1. discunt per ▪ cul● nostris , &c. ● meth. cap ● . de compo● phar . lib. 2 cap 1. a 〈◊〉 remedi● adaliud temerè ▪ &c. 〈◊〉 d●dilus 〈◊〉 〈◊〉 〈◊〉 ●rrore vias . de mor. ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meth. ●ed●nd . lb 9. cap 6. all empiriks lame . methodus est vitae ac spiritus sc●entiarum . qui artent sine methodo &c. galen de locis assect . li. 3 what can empiriks doe in rare diseases ▪ feb. symptoniat . morbus complicat . no patient secured by empiriks . in hipp. prorrhet . qu● speculationem ex obseruatione sine sc●ent●a aecer●●are , &c. atturneys . english book● . english 〈◊〉 the fox c&ō : meth not neere the lions denne . their cures . natura est omnium morborum medicatrix . naturall cures . lud mercat . de indic . casuall cures . de su●sigurat . empir . ●o . 1 , solenan l. consil . sect 5. aschams toxo philus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de v●t●ri med●cina . de morb . caus . lib. 1. cap. 14. morbi fac●liùs ●●rantur in s●r●is , quam in liberi● . c●ls . lib. 3. cap. ●1 . a lib. 7. cap. 8. b cap 13. hippoc. de ●●te . qui totum diem iaculatur . o beat●s medicos , quorum praeclara facta sol videt , errores terra abscondit . nicocl●s . erasmi m●ria . rare medicines and secrets . res sacrae profanis non &c. in l●ge de sa●it tu●nd . nos neq , german●● , &c. in iureiurand . comment . in hip. prognost . de respir . veritat● cultor . de theriaca valde rusticum . de compos . phar . herophilus , medicamenta ab inde●●●●surpata venina sunt . gal. de compos . phar . 4. 6. gal methodo medendi . de aliment . facult lib. 1. gal. de compos . ph●● . lib. 6. an admirable secret discouered . the subtiltie of ●mpiriks . centoms co●su●ud● . their skill in vrines . many diseases can not be knowne by the vrine . no medicine is to be giuen by the vrine alone . quò melior , ed peior . obser . de pleurit . vrina hodiè bona , cras mala . vromantia . neither conception knowne nor sexe distinguished by vrine . lib. 2. cap. 3. portentosa & splendida mendacia , impostura & fraude referea . false discourse out of vrines . the facilitie of iudgeing of vrines as emperiks doe . vroma●● lib 2. cap. 5. an historie of a cousening empirike . liquidò co●stat , &c. de praesag . vires agrotantium medicorum hera . the causes of empiriks fame . stultiloquium vrine . lang. epist. pismater , diaphragma , aromatise , orifice . str●nu●● are magis , quò magis arte rudis . empiriks steale cures . their brags . their large promises . their false tongues . lib. 1. de nat . deorum . seryphi nati , nec unquam egressi , &c. a tale of an empirike , a foole and an asse . lib. 29. cap. 1. in hac artium sola eu●nit , &c. the simplicity of the vulgar . the custome of the egyptians . physicians are to be made choise of by their learning , not by their cures . no empirike knoweth the state of any mans body . gal. de praecognit . hi in montibus & syluis , illi in vrbibus insidiantur . lib. 3. epist. 6. integr●e phalanges &c. ausim deterare aliquot ●ill a , &c. thousands killed by empiriks . ad prosequendum indoctos empiri●os & impostores . thriuer in cels . lib , 1. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scientia contra ignorantiam . andibatarum more clausis oculi● cum hoste d●m●cant . all empitiks are blinde . hermogenes apes . empiriks as vnskilfull pilots . mali corui malum ouum . the great number of empiriks . the hering man mockes the fisher man. ignorance can not purchase admiration . the conclusion . a de indic bonum medicamentum est &c. b vromant . no medicine to be taken of empiriks . the buckler of bodilie health whereby health may bee defended, and sickesse repelled: consecrate by the au[thor] the vse of his cou[...] [...]shing from his heart (though it were to his hurt) to see the fruites of his labour on the constant wellfare of all his countrie-men. by mr. iohn makluire, doctor in medicine. makluire, john. 1630 approx. 159 kb of xml-encoded text transcribed from 76 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a06768 stc 17207 estc s104449 99840187 99840187 4663 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing 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(eebo-tcp ; phase 1, no. a06768) transcribed from: (early english books online ; image set 4663) images scanned from microfilm: (early english books, 1475-1640 ; 851:10) the buckler of bodilie health whereby health may bee defended, and sickesse repelled: consecrate by the au[thor] the vse of his cou[...] [...]shing from his heart (though it were to his hurt) to see the fruites of his labour on the constant wellfare of all his countrie-men. by mr. iohn makluire, doctor in medicine. makluire, john. [14], 133, [1] p. printed by iohn wreittoun, edinburgh : 1630. running title reads: the buckler of health. slight print show-through; some pages stained; title page stained, with some loss of print. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title 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griffin text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the bvckler of bodilie health , whereby health may bee defended , and sicknesse repelled ; consecrate by the au 〈…〉 the vse of his cou 〈…〉 〈…〉 shing from his heart ( though it were to his hurt ) to see the fruites of his labour on the constant wellfare of all his countrie-men . by mr. iohn makluire , doctor in medicine . edinbvrgh printed by iohn wreittoun 1630. to the most noble , worthie , and generovs lords , my l. chanceller , president , and the rest of the lords of his maiesties most honorable privie counsell . my lords , the philosophers , who haue seriously by contemplation considered the nature of man , haue learned into the schoole of veritie , that he is the chiefe of all creatures vnder the sunne , seing all things in this theater to be made for his vse , the heaven , the elements , and all that doth depend of them appointed for his service : moreover they found such perfection in his fabricke , so great miracles in his works , that they could not find any thing in all this vniverse , to whom they should licken him well except the world it selfe , so they haue called him microcosme , or little world , being ( as plutarch sayeth ) the abridgment of the whole globe : for it is certaine that god in the creation made all things before man , and when hee was going about to make him , hee made an reflexion of his divinitie , and tooke a view of all his workes , that he might print in this his last worke the quintessence all other , with the beams of his owne image : as man surpasseth the rest of the creatures in dignitie ; so the magistrates private men : but amongst the magistrates of this kingdome , your ll. keepe the first ranke both by place and worth : for in maintaining of peace and banishing of troubles , in advancing and approving of the good , and suppressing the evill , your ll. haue given an cleare manifestation of both prudencie and vigilancie . i knowing how your ll. did affect these who study to the well of the publick haue made bold to publish this smal work with your l names in the frontispice of it , as most due to you : nam vestri interest ne quid detrimenti respublica capiat . truely if the smyling brightnesse of your ll. sweetly shinning countenance had not glansed on my dazled eyes , should haue beene forced with diogenes in the day light with a candle to looke for a man festered with the milke of letters , and now become a father and favourer of all such , whose emolument depends from the advancement of vertuous studies your ll. presence at the entrie , will preserue it from the virulent byting of viperous invyers , and so shall incourage me to imploy the small talent the lord hath imparted to me to your ll. service , and the vse of the publick as your ll. most humble servant i. macluire d. m. to the trvely nobilitate honorable , and generovs gentleman , iames montgomery esqvier , sonne to my lord viscovnt of the airds , in the kingdome of ireland : health . right honorable , and worthie sir : having after a long calculation found out tyme of my conception , almost doubting of the father , ( as few honest women doe ) i knew in end the childe belonged by right to you , which ( yet honest woman like ) i present to you , willing it should carie your name in the fore-front : reject it not sir , either by reason of the vnlawfuluesse of the tyme , being now eleven yeeres past since my first conception , where others take but eleven months at the most : the first lineaments being drawne , and carefully : yee , fatherly , vnder the cover of your wings by heate till it tooke lyfe , hatched in the vniversitie of st. androws eleven yeares since : or because of the vnlikenesse of the birth , which doth not resemble you the father , ( yet it is no wonder sir ) it being ( babe like ) toothlesse , tonguelesse , sightlesse , noselesse : yea , wholly senslesse , and so vnable to bite againe the backbytter , or make answere to the critick babler , to flee the viper in the way , ●r smell a farre of the sclanderous censurer , whose throate is become an open sepulcher : you sir the father , having with the proportion of the members the sharpnesse of the senses , and sweete harmony of these outward decorments , that inward ornament of all , to wit , these eminent faculties of the soule , which kithes in your conception , graue and solideratiocination , and memorie furnished from former observations , with a copious matter to all sorte of wholesome discourse , so that in-bred naturall wisedome , and painfull acquired learning , hath made you sir ( absit verbo invidia ) justly to be thought by me ( who scarcely seeth any thing clearely ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a just dimension of all things , required in a noble generous mynd , and a properly proportioned person . receaue therefore this silly babe sir , and let the perfections which are in you , supplie the defects that are in it maintaine it by your authoritie from the vnchristen : yea , vncharitable railing tongues and ryving hands of all waspe-like searchers of poysoun amongst hony flowers , divel-like by invy hinderers never authors or furtherers of any good enterprise , aiming at the well of the publick , but them i regarde not : laugh you sir , and let them lightly it ; receaue you it , let them reject it : to you sir only being consecrate , i doe offer it as a sure badge of my constant desire out of ardent affection sir to liue and die , your most affectioned servant , iohn makluire , doctor in medicine . to the reader . receaue gentle reader this little treatile with that mynd it is presented , which is humble without alledged pride , and sincere without affected fard : only desirous to serue god , for which end i was formed , and the countrie to which end i was called : least now i should be idle , while the sunne of knowledge is eclipsed by the clowds of ignorance , which hath bred such an apprehension of supposed weaknesse in the mynds of many , when this science is inclosed in the person of a young professor : that old ignorant ruffians , practised man-slayers , are repute only worthie physitians , whose best cure hath beene vpon their owne purse , if they haue bene but a by-stander in some desperate recoverie , they are sclandered with it , though guiltlesse , and this hath bred their reputation , to whom if once yee send your vrine , yee must resolue to be sick howsoever , for they will never leaue examining of it , till they haue shaked it in a disease . of such our countrie and citie is filled , for none from the preacher to the cobler , or the lady to the landres , but all doctorate deceavers : by this the sorcerer venteth his divelrie : the seminarie priest his poperie . to you be it said my lords of his majesties counsell and session , and on you be laide the blood of th●se poore ignorant innocents , dayly precipitate to their graue . by this neglect god is bereft of his servants , and the king of his subjects : helpe this my lords , and let not this old science , commanded of god , followed by kings and princes , imbraced of all , and renowmed by all , over all , secund to none , ( divinitie except ) decay amongst you , and restraine pantodidactos extravagant spirit , ( more ignorant than the oxe or asse , while hee knoweth not his owne cribbe ) within the borders of his profession , showing whatsoever his vocation bee , mr. perkins superscription of his bookes , minister verbies , hoc vnum age , that medicine flourishing in this kingdome , not only my old lord doctor , but also young master doctor may liue by the labour of his hands , destitute of other lands . in io an. maklvirevm ( siue lyradem ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aonidum pater est , idem est asclepii , apollo ; illius inventum est ars metrica & medica . verum asclepiadis citharamque & paeonis artem , musarum vt famulis tradidit aoniam . ●ieridum nato simul atque epidaurii alumno phoebus avus lyradae donat vtramque lyram . macte lyrâ vtrâvis , canones dignate modosque tradere paeonios , ludere & aonios . ludebat g. sibbaldus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in authoris nomen , mak. hoc est filius . lure , id est esca . perge salutiferam sic impertirier escam , iure salutiferae diceris filius escae . in libri inscriptionem militia est quicquid mortales degimus aevi : quàm fit opus clypci nemo negabit ope . mysticus est mystae ; medicae hîc maklurius artis porrigit , ingenii nobile deig na sui , qnisquis amas sanam , quoque sano in corpore mentem , sanus si es , sanum qui tueatur habes . in zoilum . tentas maklurii incassum discerpere nomen , livide , praeclarum iam super astra volat . pat. sandaeus . author ad censorem . cvm tua non edas carpismea dogmata censor , carpere vel noli nostra , vel ede tua . candidus imperti meliora vel vtere nostris : aut alios nostro mitte labore frui . the contents of this booke . the naturall causes of death . pag. 1 the vse of meate , drink , sleepe , &c. 3 of phlebotomie , or drawing of blood . 6 a remedie for drunken cummers . 8 of lochleaches blood-suckers , and wicked men blood-drinkers . 9 of purges for the body . 10 of purges for the purse . 18 of vomiting . 19 the inconvenients of long sleeping . 23 meanes for expelling the whole excrements of the body . 24 the tyme , terme , and other circumstances of exercising . 26 tobacco . 30 dinner tyme , and meates in generall , 38 a remedie for growne greasie bellyes . 39 of bread , 41. of flesh , 42. fowles . 45 of egges and milk . 46 herbes for eating . 51 drink in generall . 53. wyne , 54 beere , 55. water . 46 what should be done after dinner . 57 passions of the mynde . 59 supper tyme. 62 the cookes good parts . 63 after supper what , and the aire . 64 the praises of night drunkards and vaine rorers . pag. 6● bed tyme , and sleepe . 6● procreation with the circumstances . 7● complexions 7● sanguineans and their dyet 7● cholericks dyet . 7● melancholicks dyet . 7● flegmaticks dyet . 8● age in generall . 8● bairnes meate . 8● youths meate . 8● middle-age dyet . 8● old mens meate . 8● the carelesse care of a young lasse for old man. 8● the seasons . 9● the dyet of the spring . 9● of the summer . 9● of the harvest . 9● of the winter . 10● a regiment for women with childe . 10● for women brought to bed . 10● for the child . 11● for the nurse . 11● of waining the babe . 12● greedie misers , godlesse heires . 12● bairnes diseases . 12● the markes of both true and false conception . 12● finis . the bvckler of health . god the creator made man with a soule immortall , and a body subject to death , being composed of foure elements , of contrary quali 〈…〉 s , which doth combate still amongst 〈…〉 emselues , the stronger stryving to sub 〈…〉 e the weaker , hence commeth many 〈…〉 eases , and in end destruction : moreo 〈…〉 r our lyfe is sustained by two pillars , 〈◊〉 wit , by the naturall heate , ( which is 〈◊〉 chiefe instrument of the soule ) and the 〈…〉 bred moist , or sappe of the body , which 〈◊〉 the nurishment , or foode of this heate , 〈◊〉 is the oyle in the lampe , of the light , 〈…〉 ich humour failing , the heate must needs 〈…〉 rish : but so it is this humour can not still last , because the naturall heate : doth dayly destroy it , and although there be dayly reparation made by the heate , and the blood that proceeds from the heart by the arters to all the members of the body , yet the sappie or humide substance that is dissolved is much purer than that which by reparation doth succeede to it : for our naturall heate being dayly weakned , is not able to make vp her losses , by as good as it hath loste : as wyne the more water bee mixed is the weaker , so our naturall heate , and inbred sappie substance is dayly weakned by the apposition of new aliment or foode , having still some thing vnlike the former : adde to these that the dissolution of the body is continuall the reparation , but by litle and litle , after many alterations : heere yee see , that the naturall heate devouring this our naturall in-bred sappe doth destroy the selfe in end . and although that these things doe impose a necessitie of death to man , neverthelesse hee may not only prolong his life ( considering heere the second causes only ) but also preveene sicknesse , and keep● himselfe in health , and that by the righ● and moderate vse of these outward circumstances in themselues indifferent , and ●o good , if rightly and circumspectly vsed , ●ut evill , if not : these are the aire , meate , ●rink , sleeping , waking , motion , and rest : ●he excretion of the excrements of the ●ody , and the passions of the minde , all which are so necessarie to the lyfe of man , ●hat it can not last long without the vse of ●he same , for the continual dissolution of the ●ody requireth a reparation by meate . then ●eepe is needfull for the disgestion and ●estitution of the spirits , waking for the ●xercises and functions of the spirits , and ●he stirring vp of the naturall heate : and ●est is necessare for the refreshing of both ●ody and spirites wearied : and seing na●ure can not turne all her meate in good ●ubstance , the excretion of the superflui●es was needfull . the passions of the ●ynde by reason of the objects that are ●ffered , good or evill , can not also bee ●shewed : for the moderation then of these ●ircumstances remarke these few canons ●ollowing . canon 1. it is expedient for the preserving of ●ealth , and preveening of diseases , that e●ery one whose age and force doth permite , should everie yeare draw blood and purge , and that in the spring , because the body replenished with humors doth readily at that tyme fall in diverse diseases , while as the naturall heate revived , by the approching of the sunne towards 〈◊〉 doth attempt the expulsion of these humors out of the body , from the which enterprise of nature ariseth a conflict , if nature haue the victory , man escapeth : but if shee succumbe , man dyeth : that nature doth thus attempt the expulsion of these humors , it is knowne by these intercutanean diseases , as are itch , pustuls , byles , vlcers , and such like , which wee see commonly in the spring to fall out . the body in the winter by two meanes is replenished with humors , the one is by that extraordinarie appetite whereby men are carryed : yea , rather forced to eate more meate in that season than in the summer : this appetite proceedeth from the greater heate of the stomack then , than at any other tyme. the other meane whereby the body is replenished , is the envyroning cold , whereby dissipation of these three substances ( to wit , the airy , humide and solide is hindered , as also the excretion of the vapours by the small holes , or pores of the body . it is therefore need●ull to helpe nature , and light her of this burhen , by drawing of blood , or phlebotomy and purging : and because the reward of physitians in this countrey being frequently , my lord , god reward you , hath made physitians to bee scarse , and no wonder , for how shall his l. liue vpon this rent , is it not to content my lord with the poore folks almes , who get often god helpe you , they differ in forme , but not in matter : this scarsitie constraineth the gentlemen to commit themselues to bee handled by ignorants , who least they should deale with them as that chirurgeon of iedburgh dealt with his patients , who forced all them of whom hee drew blood , their wound vnder-cotting , to returne to haue it healed , and being asked the reason of this of his little boy , hee answered , that for making of the wound by opening of the veine , hee gote a weather , but for curing of the same a kow , that every one may vnderstand for his owne well , i will insist a little on phlebotomie and purging . of phlebotomie . phlebotomie then is an evacua●ion of the vitious humors abounding in the body , mixed with the blood , by the opening of a veine . this is either vrged by the present disease , which admittes no delay , or it is voluntare for the preveening of the imminent , when the present danger doeth presse , it maye bee at any time of the yeere , or any houre in the daye or night without exception , and that in diverse places of the bodye , as the nature of the disease shall require : when it is by election , or voluntarie for preveennig of future diseases , the most fitte tyme of the yeere , is the spring , in the latter end of march , or the beginning of aprile , and the most proper houre in the daye is the morning : an houre or more after you are awake , hauing made a cleane ship , fore and est , ( as the sea-men saye : ) the most accommodate place is the veine basilike , or lever veine , the chirurgian hauing rubbed it with his hand , or a drye cloth before , for the gathering of the bloode thither , then having tyed it , let him make the incision beneath the place , where it meeteth with the veine cephalicke , about two fingers breadth , hauing marked the place before , and anoynted it with a litle oyle , holding the veine fast , lest it should slyde with the thumbe of the left hand if the incision bee made with the right hand , and leaning the hand wherewith hee openeth the veine on the arme of the patient , that it may bee stable , and giuing him who is bled a battoun in his hand , for to stirre his fingers , to that effect the bloode may issue the better , and hauing drawne such a measure as the nature force and age of the person may well suffer , slacking the band , let him laye vpon the wound a little peece of linnen cloath dipped in water and tyed softly by a band of linnen till all danger of new bleeding bee past , keeping still the arme all that daye free from all motion . blood may bee taken in greater measure of sanguineans and bilious , than of melancholious , and phlegmaticks , of young men than of old , and of men than women . except it bee of such who by often sacrificing to bacchus , their head takes now and then a giddie startling , their tongue a tedious tratling , their taile a vile wauering . these monsters of nature , shame of their sex , crosse of their husband , and disgrace of kin , friend and allyance should bee bledde in both the leggs and armes , and in the croppe of the tongue , by a crosse sneck to that end , it may bee made slower for talking , and stiffer for drinking , least continuing in this wicked mood , they make their husbands cuckolds , their bairnes bastards and beggars , themselves whoores and theeues . iustly many are molested with such beasts , who glames at the turde for the twelfe pence sticken in it : the corruption of our tyme being such that tome the tinklers sonne metamorphosed in a gentlman , sutes mistresse marie my lords daughter , and sir iohn my lords second , speares out for sandie the souters fourtie thousand mark iennie . this tom aiming at vanitïe rather than vertue , comes to honours or hornes by his wife , and sir iohn looking to geare more than to grace , is often perplexed , while the trash is wasted , by a masie fae or a maly dae . i wonder that their vnequall conjunctions doe not fill the countrie with monsters lyke muiets which is begotten betuixt a mare and an asse . of loch-leachs . some vse loch-leaches when they cannot haue the vse of drawing of blood . these little beastes are not to be applyed presently , after they come out of the water , but they must bee keept foure and twentie houres in a vessell , full of faire water , that they may spue out this , while the filthie mudde & drosse is within them . they should bee gripped with a whyte ●innen cloath , for the bare hand cankers them . the place to the which they are to bee applyed , should be smeered over with blood , to that end they may enter the sooner : and when yee would haue them to fall , sprinkle a little aloes or salt on them , if yee would them to draw more then they are able to containe , cut off their taile while they are yet hanging , and if the bleeding ' stanch not after they are fallen , apply with a band , of cloath or wooll brunt and beatten to pouder . there bee other loch-leaches or blood-suckers not spoken of here , such bee gold greedie , inventors of new impositions , faith lesse victuall forestallers , and treacherous quarrells , and processe hatchers , who bereauing by these meanes his innocent brother of his goods the entertainers of his life , may bee tearmed rather man slayars than blood suckers . these vnlyke to the former , does sucke the best blood but like the former in others , for they never of them selues fall from that sucking till they bee not able to containe any more ; if ye sprinkle them with the sharpe pouder of aloes , ( that is with justice ) then they fall , and if you continue to persue them by the same , you shall find them as the former by salt , so they by it are forced to spue out the vndigested blood of the poore , and cut mee the taile from them that is , make them quyte of wyfe and barnes , in whose person they feare the curse of the great judge . these grinders of the face of the poore , shall never make an end of sucking . these as vnworthie to bee thought or spoken of by any good christian , i leaue to bee handled , yea , justly to bee hanged by the iustice heire , and if they amend not , to bee tormented by the great iustice prison-keeper heereafter . of purging . and because our countrie leeches , considering the disposition of the people amongst whom they liue ( who esteeme well of no meate but that which rakketh the belly , though it were draffe and satlings : so they think of no physike , but that which sendeth them three or foure score tymes to the midding ) doth carie about with them commonly for this ende ( to vse their termes ) colocinthida , stibium , and diagirdium , violent firie remedies , whereby the body is mightily endomaged : it shall not bee a-misse to consider what purging is , and the nature of the remedies proper for the same . purging then ( as commonly it is taken ) is a cleansing of the body of the superfluous humors by vse of medicine working downeward , the purgatiues are diverse , according to the diverse nature of the humors that is to bee purged . the humors are three , bile , flegme , and melancholy : the purgatiues are either gentle , mediocre , or violent . the gentle purgatiues of bile , are casse , manna , the juice of roses , tamarinds , sweete prunes . casse being of temper hote and humid , being corrected because it is wind●e , with anyse or finckle seede , it may be given to all sort of persons , to bairnes halfe an vn●● , to aged an once and an halfe , or two 〈◊〉 the most . manna being temperate in qualities may bee given the weight of an vnce to bairnes , and two or three vnces for men , for some men correct the slownesse of it , by three or foure graine weights of diagridium . the juice of roses is hote and dry in the first degree , the dose is from an vnce and an halfe to two vnces , the syrope of rose solutiue made of this juice is from an vnce and an halfe to foure . the dose of tamarinds is from halfe an vnce to a whole . sweete prunes are given in number from twelue to foure and twentie . the mediocre purgatives of bile , are aloes , rheubarb , myrabolans , citrins . the dose of aloe hote in the second , and dry in the third degree , according to galen , is from a dragme to one and an halfe , or two at the most , it is most vsed in pilluls ; because it is sharpe and byting , it is corrected with mastix , and being slow of operation it is hastned by the juice of roses . rheubarbe hotte and drye in the second is giuen from a dragme and an halfe to two , and because it is slow in operation , there is adjoyned to it cynamome or spice . the myrabolans citrins are almost of the same facultie with rheubarbe , but that they bind more : their dose of olde was from two dragm . to halfe an vnce , mesue giveth them to the weight of five dragm . they are rubbed with the oyle of sweete almonds for their drynesse cause . the violent purgatives ; are diagrid : azarum and centaurie the lesse . diagrid : beeing hotte and dry in the third degree , is given to the weight of ten graines , it is corrected because it byteth sore with the juice of quinces , and gumme , tragacantha , and with mastix , for the keeping of the stomake from hurt by it . as for azarum and centaurie the lesse , because they are out of vse i passe them over . the composed remedies purging bile , are syrupes , opiates , electuaries , or pilules . syrupes , as the syr . of rose : whose dose is from an vnce and an halfe to foure . the syr . of cichorie with rheubarb , given according to the same quantitie , but of lesse force . the opiates , are catholicum , diacassia , diaprunum simplex : their dose is from halfe an vnce , to one and an halse . triphera persica , and diaprunum solutivum , are much more violent : their dose is from three dragm . to sixe , or an vnce at the most . the electuares , are the electuare of roses that is of great force : his dose is from two dragm . to sixe , or an vnce at the most : the electuarie de psillio is after the same manner . the pilules are pilulae sine quibus aureae , de rheu . their dose is from a scruple to foure : remarke heere that pilules are seldome vsed to purge bile . the simples that purge melancholie are senne : polypod . as gentle purgatives . senne is hotte in the first degree . and drye in the second : his dose given in substance , is two or three dragm . in infusione : from three to sixe , in decoctione , an vnce ; his wind is corrected by anise , and his slownesse by cinamome , and ginger . polypode is hote in the second , dry in the third , his dose is from two dragm . to halfe an vnce , his drynesse is corrected by glycyrize . the mediocre purgatiues of melancholie , are ; epithimus , myrabolam indi . epithimus is hote , and dry in the second , his dose is from a dragme to halfe an vnce ; mesue did giue the weight of halfe an vnce , his drynesse is corrected by rasins of the sunne . myrobolani indi are of the same nature , that the myraboline citrons are . the ancients had by these , fumaria , alias , earth-smoake , cuscula , and the bark of capres . the violent purgatiues , are , black ellebore : lapis armenius and lapis lazuli , black hellebor hote and dry in the third degree , his dose prepared is from 15 graines to halfe a dragme , it is prepared when they stick an aple with little peeces of it , and with clowes , and so rosteth both vnder the ashes , the which apple is vsed , the peeces of ellebore being casten away , it is infused in hidromel or barley water , from the weight of a dragme to halfe an vnce . lapis armenius is in the first , hot and dry in the second , his dose vnwashen is from halfe a dragme to a whole , but washen to a dragme and an halfe , it is corrected by frequent washing , without the which it procureth vomite , lapis lazuli is lyk it every way . the composed purgatiues of melancholy , are , opiates , confections , pilluls . opiates , as catholicon , diasenna , their dose is from an vnce to one and an halfe . confections , as confectio hamech , his dose is from three dragme to six . pilluls , are pilulae de fumaria , which are seldome vsed in melancholy . the simple purgatiues of flegme gentilly , are , carthamus , myrabolani , chebulae , sarcocolla . carthamus hote in the first , dry in the second , his dose is from 2 dragmes to an vnce , it is corrected by cynamone and anyse . myrabolani chebulae are like in all to the cittrins . sarcocolla , hote in the first , dry in the second , his dose is from a dragme to two , his slownesse is corrected by gingiber . the mediocre , are agaricus hotte in the second degree , and drye in the first : ●is dose is from a scruple to two dragm . 〈◊〉 slownesse is corrected by ginger , or pica nardi . the violent purgatives of flegme , are turbith , hermodactes , colocinthis : me●oacham ; ialap and of olde , sagapenum , ●poponax . turbit is hotte and drye in the se●ond degree : his dose is from three scru●les , to foure , it is corrected with ginger . hermodactes , hotte and drye in the se●ond : the dose and correction of the same ●s that of turbit . colocinthis , hotte and drye in the ●hird : his dose corrected , that is , the trochiscks of alhandal , is from six graines ●o fifteeene , and to the weight of a scruple ●or the strongest . maechoacham , hote in the first dry in ●he second , a remeedie fit for all sorte of ●eople , his dose infused in white wyne ●s from two scruples to a dragme . ialap roote is to bee taken after the same manner , and in the same quantitie . the remeedies composed , are , opiates , ●lectuaries , pilluls , trochisks opiates , as ca●holicum , diaphenicum , whose dose is from ●alfe an vnce to a whole for the strongest . electuaries , are electuarium de citro , his dose is from halfe an vnce to six drames diacarthanium , his dose is from halfe an vnce to a whole . pilluls , as of agarice , stomachiae , & sine quibus , their dose is from halfe a dragme to foure scrupuls , pilulae cocciae , faetidae , lucis majores , arthriticae , de hermodactilis , their dose is from two scrupuls to a dragme trocises are de agarico , their dose is from two scrupuls to a dragme : trochiscis of alhandall , their dose is from sixe graines to a scruple . their bee other sort of purgatiues , which men call purse purgations , and these are of three sorte as the former , gentle , mediocre , or violent . the gentle comprehend the modest , and moderate charges of an honest house . the mediocre are the just reward of the physitian , the due of the scholemaster , and the fitting of the conscientious merchand compts . the violent conteane the gorgeous depursements to the goldsmith for lace , cuppes , and such like , the persuing by law some tedious processe by the firie violence of these two , the poore purse which ●ften taketh an irremediable fluxe , and ●yeth of the skitter : his majestie with ●is most honourable and wise counsell , by an act of parliament ( evill keeped ) ●ath found out a remeedie for the former : would god the wisdome and concord of his subjects would admit an other for ●he latter , for then the nobilitie and gen●rie should not bee so lukken-handed to other professions . of vomitores . because some ( as bilious constitutions ) are sooner and better purged by vomiting then purging : and seeing it is much vsed , consider with mee the remedies of it . vomitores then as the purgatiues are of three sortes , to wit , gentle , mediocre , and violent , the gentle are such as doe procure it in burdening the stomack by their quantitie , as warme water , fat broth , butter , oyle , and the like taken to the measure of ten or twelue vnce . the mediocre are the seede and flower of anyse , the seede and roote of orage , the latin terme is atriplex , the roote of ●azarum , given from a dragme to foure and agarick , his dose a dragme . the vehements are , the se●de and flower of broome , to the quantitie of two dragmes , gratiola from a dragme to one and one halfe . some of the ancients thought it to be expedient for the health to vomite everie moneth , and that after a great carrouse , but this counsell needeth not to be given to the soukespikkets of our age , who asthey drinke like suiczers , yea rather like swine , they cast as dutches , yea rather like dogs , it were little fault for punishment to pinch so these intemperate and vntymous abusers of gods creatures , vntill they were glad with the dogs to returne to the vomite , and this much to you drunkards . it is heere to be remarked that growne fat men should not bee purged by vomiting , for by the prease , yee will easily breake some veine in their body : nor melancholicks , for they hardly purge vpward ; nor asthmaticks , or such as hath any impediment in their breath , through the infirmitie of their lights , for by it they are much more weakned , yea sometymes torne : nor hectiks , for their body being already worne , is wholly casten downe , nether they who are of a weake ●eade , tender eyes , of a long neck and 〈◊〉 narrow breast , only cholericks , being of strong firme constitution , not burdened with flesh , and much subject to the vomiting of bile , yallow , greene , or sea colored : as also phlegmaticks of a rude robust nature , whose stomack is full of flegme , should be purged vpward by vomite , and that with great caution follow●ng in it , the advise of some vnderstanding man , for no lesse danger floweth from ●he extraordinarie dose of vomitores ●nd the malegovernement of the patient both after , and while it worketh then by purgatiue medicines . i haue only heere for breveties cause touched the qualities of the medicaments , and their dose , living the forme of exhibition , and preparation to the giuers , that takes vpon them to minister physicke in the country . it is to bee remarked , that except the bodie bee so full of blood and humors , that the physicke cannot pearce through them , purging ought to precead phlebotomie , howsoever the bellie should alwayes bee emptie and cleane of the excrements . the patient should keepe himself warme while the medicine is working helping the operation by a gentle motion as also by a little thinne warme broth after the taking of it about a littl● space . and because that the not working o● medicine doth affraight many , it is to b● vnderstood , that some will not moue th● bodie any way , and yet doe little or no harme to it , such are gentle & mediocre medicines , the gentle purgatiues , when they purge not , are turned by nature into the blood , the mediocre into the nature o● the humour , which they purge whithe● bile , pituite , or melancholie , but the violent cast the bodie in a fever readilie , and become venemous , while as nature overcome hath not force to expell them , but the other two being overcome by nature , are reteined within the bodie , so that the stay of them is from a weakenesse in them , but the stoppe of the last is from a weaknesse in the bodie . gentlemen therefore seing you know both the names and varieties of the purgatiues spare not to aske at your leeches what they be ere yee take them . bairnes before they bee eighteen or ●wentie yeare of age , and old men after ●ourtie , ( except they be of a strong complexion ) doth not stand in neede of this yearly purging . canon . 2. the bodie being thus made cleane , take heade least by overcharging of it yee file it a new , for being in some fashion , weakned by the former remeadies , it doth not shortlie admit that measure of nutriture that it did before , it is expedient therefore to come to your accustomed dyet by degrees , least a new file require a new clense , and too often scowring of the potte although it were of brasse weares it . canon . 3. flee mornings sleepe , and lazie lying in winter after six , and summer after seven , for long lying to the health is hurtsome . because it hindreth the cleansing of the bodie from the excrements , ( and judge you giue it bee either handsome or wholsome to see the midding at the fire-end ) while it stoppeth the passage of the spirits animale , the causes of motion for their expulsion . it sharpeneth , or by the haemorroides o● some other way , it procures melancholie hypochondriake , sometimes the fever quartan , sometimes other diseases , for this is good , the barke of the roote of tamarisk , and of capres with the foresaid herbs . the retention of the sweate causes the itch . scabbe , pustuls , and such like , therefore it is to bee procured by frictions baines and exercise . of exercise . because that frictions , and baines are not much vsed , leaving them wee shal● speake a little of exercise . exercise should be much regarded an● moderatlie vsed , by those who hath 〈◊〉 care of their health , this galen , testifiet● in his booke of good and evill meate i● these words , for the keeping of healt● a continuall rest is a great hinder : as i● the contrare , moderate motion is a gre● helpe . by exercise the members of th● body are hardned , and so made fitte t● sustaine any labour , the naturall heate i● quickned , and so prompter for his functions , and the body is made more agil● and nimble in his actions . heere by exercise i vnderstand honest games and p●stimes , not these debosht lose-tymes , cards , dyce , tables , and such like fathers , and fosterers of jarres and mischiefe , bookes furnishing lyes , oathes , blasphemie , hurtsome to the health of the body , troublesome to the good of the estate , and hinderance to the rest and peace of the soule : i leaue such devyces of sathan entysing to sinne to bee thought or treated of by ragged ribaulds , and lowsie licentious limmers , the fittest pen-men of such a processe , discharging by the right of a physitian , and the charity of a christian , all generous honest spirits , who tends the health of their body , the wealth of their estate ; and aeternall wellfare of their soule of such hel-bred conceats . the tyme most proper for these honest exercises is the morning , when the stomack hath made an end of his digestion , and the belly of his expulsion , so that both ●ee lightned of their burthen . hence we may see how our dayly custome of exer●ising after meate is not good : first , ●hen by this our motion the digestion is hindred by a catching of our meate to ●nd fro , as the plough-man doth with his ●aill in his coge , when hee would haue them faine cooled , this catching suffereth it not to settle it selfe in the ground of the stomack , the place of digestion : secondly , because the body by exercise being made hote , draweth from the stomack and the lever by the meanes of this heate , the meate before it bee well prepared , which breeds obstructions in the veines within , and scabbes without , our scabbed schollers , that keepeth no fit tyme , nor just terme of their pastimes , may suffice to instance this alleagance . the terme or end of exercising , should bee when the face becommeth red and swelled and the sweate issues foorth through the whole body , leaving it before reddnesse , turne to palenesse , and swelling to swampnesse , and sweate to be like weet : otherwise in stead to bee refreshed yee shall be wearyed , and for dissipating of the humores by the pores of the body , yee shall dissolue the spirits by the passages of the same . some exercises imploy some particular members of the body , as the tayler his hands and head , the webster his legges and armes , the tobacco man his mouth and nose , the beggar the nailes of his thumbes , and tongue , coupers , trumpeters , and pipers , their ●heekes , hands , and mouth : the most firie and wicked scolds their tongue , and the ●icentious whoores their taile : these i passe ●y , not having many particular exercises ●o treate of vsed amongst vs worthie of consideration , or speciall delineation , and very few vniversall , except the foote-ball , which often doth more good to the chi●urgians , than evill to the physitians by a●y helpe the body getteth : the gooffe and ●rcherie , from the which exercises they come ofter hungrie than sweating , and the ●innice or ketch the best of all , if it bee moderately and orderly vsed . in all exercises whereby men sweates , 〈◊〉 except these that are vnder the sheetes ) ●hese things are to bee remarked : first , ●hat in your gaming your mynde be free ●f all feare , the gadges being little or none , otherwise the minde shall bee in a con●inuall vexation , and neither body nor mind ●hall receaue any recreation : secondly , if 〈◊〉 tyme of game you thirst , let your drink ●ee small aile , taken in a little quanti●ie , not water , for it by the open passages going streight to the liver , will coole ●t too much , on the which insueth often hydropsie , nor wyne , for by it the lyver already heate is set on a fire , on the which followeth frequently a fever : thirdly , after your exercise haue a care to cause rubbe away the sweate in a warme chamber with dry warme linnings see that the body rubbed bee straight , least the wrinkels of the skinne doe hinder the issuing of the sweate , see the rubbers bee many and nimble , and that they rubbe not over hard , for this doth stoppe the passages , nor too soft , for it goeth not halfe farre in , but a mediocritie in all things is good . the excrements of the heade in the morning ought to bee purged by sternutatories or sneezngs of betonie , leafes , or marjoline leaues , and by masticatores chawed , which because they are litle in vse , i will passe over them , and speake of that which supplyeth their place which is tobacco . of tobacco . tobacco is an hearbe fetcht from the west indies to vs , some calleth it nicotiana , from master iohn nicote , that brought it first to france out of portugall , hee beeing ambassadour for the time there . the portugalles brought it first in europe , out of the iland trinada , and 〈…〉 om peru in the continent of america , ●ome tearme it petoun or tobacco . tobacco is of a temper hotte and dry , ●s appeareth first from the effects thereof , ●s to purge cold and moist humours , as 〈…〉 egme , or pituite : hence it is that it doth ●arme to fyrie hotte bilious persons , except it bee taken in little quantitie , and ●hat for the cleansing of the head from ●hese cold superfluous humours , which a ●old stomacke hath sent to it ; commonly these men haue cold stomacks , hot ●ivers , and weake heads , ( for these three ●eadily follow one another : ) so the cold stomack filleth the head with colde va●ours , and the mouth with cold humors ●s doe appeare by their continuall spitting . it hurteth also melancholiens ( if it bee 〈…〉 ot for the foresaid reasons ) by drying of ●heir body too much , but aggrieth best with the pituous ●●●gmatick , as dayly experience doth approve . secondly , from ●he byting qualitie that is in it , by the which it moveth vomite . thirdly , from ●he purging facultie downward . fourthly , from the penetrative subtile facultie outward , as appeareth by the issuing of sweate , after the vse of it in some . fifthly , from the thirst and drouth it moveth , which is taken away by the vse of drink . sixthly , from the wind it dryveth forth and that both vpward and downeward . lastly , from the giddinesse of the head , which proceedeth from a melting of the flegme through the head , which beeing melted , it stoppeth the passages of the spirits : so the stronger the tobacco bee , the sooner it melteth it and more of it , and therefore strong tobacco moveth this giddinesse most and soonest : this giddinesse is stopped by a drink of ale , or any cooling drinke , which sendeth vp grosse thicke vapours , the which doe hinder the further operation of it : and condenseth , or congealeth the ●●egme melted by it . this giddinesse of the head is a reason that some alledge to prove the coldnesse of it , which might bee alledged aswell o● of wine or strong drinke , that doeth no lesse procure the same dissinesse of the head but they will haue it to proceede from a narcotick , or stupefactive qualitie in it , as the chesbow , and suchlike cold things by their coldnesse doe produce such effectes , i wonder how dare they that saye so , bee bold to vse it , seeing it is of such stupefactive cold , and doe not rather abstaine from it , and hinder others also , but i thinke they doe jeast , for if it were true that it were so as they saye , some had ●lyed by it long agoe , specially after so great taking of it : i knew two gentlemen that after supper tooke soure-score pipes , if it had beene narcotick , they had never drunken any more . the fittest tyme of yeere for taking it , is , first , the winter : next the harvest : last the spring : and no wayes in summer . the moste proper time of the daye is the morning and evening before meate , no wayes after it , except it bee they to whome of long it hath proved helpfull for the expelling of the winde , and digestion of their meate . the seasons wherewith it aggrieth best are the colde and moistie : these circumstances remarked taken in a reasonable quantitie , that is , a pipe for two : i think it shall doe no harme , yea , rather freeing the head of the great burthen of ●●egme : it preveneeth the diseases that may flow from the aboundance of it : such as apoplexie , epilepsie , paralysie , lethargie and others , but mee thinks the tobacco man barking as a dogge at the moone , at these courious observations and idle restrictions of tobacco , ( for so hee tearmes them ) and crying that all men at all time when their appetite inordinate biddeth them , and their purse serveth them may take of it , and it is no wonder hee so doe , for it is meate , drink and cloathes to him : his shop is the randevouse of spitting , where men dialogue with their noses , and their communications are smoake : in it hee play eth the ape in counterfaiting the honest merchant man with his diverse rolles of tobacco , new come vp out of the cellar , where they laye well wrapped in a dogges skinne and soussed : hee knoweth himself how , and yet sweareth that they are new landed from verinus , virginia , or s. christophers . if hee bee not content with this , hee shall haue more when i come againe , as hee well deserveth : for his wares are both deare and evill ; deare , while hee taketh a pennie for a pipe , and his welcome gentlemen : and evill , for h● seedeth his guests neither on rosted , no● sodden meate ; but on white , or blackeburnt meate , without drinke , grace , table , plate , truncheour , or serviture , yea , scarce a stoole to sitte on , and is not this 〈◊〉 brave innes my masters ? the excrements of the lights are grosse 〈…〉 egmes , which are expelled by the mouth ●●ter the vse of some incisive and deter 〈…〉 e things , as are sugar candy , glycyrize , 〈…〉 sope , tussilage , and their syrupes pre●ared . there bee some excrements which are 〈◊〉 tearmed , when they abound and so ●armes rather by their quantitie , then 〈…〉 eir qualitie , there are semen , and sanguis 〈…〉 enstruus , that is , mans seed , and womans 〈…〉 owres . either of the which being cor●upted , breedeth diuers diseases : means ●herefore ought to be vsed by the which ●hey may bee expelled . the means for expelling of the seede , 〈◊〉 that naturall conjunction of man and woman , whereby the members are made ●ore agile , the spirit more joyous , ( licet ●ulgo dici soleat omne animal post coitum 〈…〉 iste : sed hoc statum à coitu fit ) shagring and 〈…〉 oller is banished from betuixt man and wife : peace is made in the house , and fil 〈…〉 ie polluted dreames , in the night are 〈…〉 revened , but who may not lawfullie en 〈…〉 y these middes , let them hold downe nature by the vse of others , such as are phlebotomy , fasting sobriety , and the vse of cooling meates . womans flowers are moved by the decoction of hysope , mugwort , marjoline , and other aperitiue herbs prepared in white wine , with the vse of stoues , and frequent frictions of the thighes . exercise being ended , and the body thereafter having reposed about the eleventh houre , or sooner in the summer , when as the appetite doth require , let it bee answered by meate , which because it is of greater importance than any of the rest of the circumstances , and moe inconveniences doe follow vpon the inordinate or immoderate vse of it , plures enim occidit gula quam gladius , wee shall insist a little in it , first in generall , and next in particulare . of meats in generall . as good meate engendereth good blood , so evill produceth vitious humors , which causeth diseases . let vs therefore make choise of the meate , of good substance , of easie digestion , and that hath no abundance of excrements . the qualities of meate are knowne by their temperament , or by their consistance : meates should not bee neither over hotte or colde , over drye or moist by nature , nor over fatte nor leane , but keeping the middes . grosse and viscuous meate causeth obstruction ( to these that haue narrow passages ) in the liver , milt , neares , and stoppeth the pores of the whole body by a grosse blood , but these who are of a good constitution , and hath the passages larger may vse of them boldly without hurte , for grosse and viscuous meate nourisheth much , if it bee well digested in the stomack , it agreeth well with labourers whose naturall heate is stirred vp by their exercise , as also these who haue suffered long hunger . light meate and of subtile substance are not meete to leane people , and of a hote complexion , because being quickly digested , they intertaine not the body halfe well , but they are sitting for growne , and grosse bodyes , whose passages through the body being straite , are not well aired , also for flegmaticks , and for these who are of a weake stomack . the reparation of the body ought to be according to the dissipation of the same , wherefore they who are of hote complexion , and worketh much , must eate more than cold dispositions and idle bellyes , whosoever by over-charging of the stomack giues their naturall heate much to doe , ( which is the instrument of nature for nourishing the bodie ) they praecipitate themselues willingly in many diseases , wherefore every one should rise from the table with appetite . all varietie of dishes is noysome to the stomack , because that by variety , corruption of meate in the stomack is procured , while as easie digestable meats are mixed with difficile , also men by varietie , which giveth contentment to the tast , are induced to surfet : but this seemeth vnsavor● to the tast , and vnpleasant to the eare of these spycie jacks , who haue no vse all the day over for ten fingers but to fill sixe puddings , ( and yet a poore wife will fill sixe score in an houre ) whose belly is become like the britones , who because of his wives insolencie , ( that would needs mount her tyme about ) and of his owne big belly did apprehend he was with child . i would have such greasie barrells for their healths sake to take a quarter of an houres course betweene the castle-hill and arthurs seate twise in the morning , comming thereafter ( if they bee hungrie ) to their dinner made vp of an halfe pennie loa●e , two egges , and a cuppe of small beere : and after meate , for digestions cause returning to their walke ; going to bedde without supper : if this pyning of the panch doeth not make them light , i will haue no money for my medicinall receipt . let these whose god is their bellie , and guide is their taste ( for they inquire still to iohn good-ales house ) and who are no lesse nose-wise than a browsters sowe , in smelling a dish of goode meate a farre off . diminish both of the quantitie , and qualitie of their dishes , and imparte of the superplus to their needy brother , who is come of adam according to the flesh , aswell as they , and may bee of abraham according to grace , christians by profession , and who knoweth but sanctes by election . did the master preferre thee over his house , and goods for the satisfying of thine inordinarie appetite , and thy childrens only ? or to giue the bread of the children to dogges or horse , as our great men doe , rather than to the poore : and shall not thou expect : yea , when the master commeth , get the reward of the vnjust steward , amend , or looke for it . the supper must bee longer than the dinner , ( if the body bee not subject to distillations ) because the tyme is longer betweene supper and dinner , than betweene dinner and supper : meate should bee well chawed , or if it bee lett over , for evill chawed meate troubleth the stomack , hence it is , that they who hath many teeth liue long , because they chaw well their meate : light , liquide , and meate easie of digestion , should be taken before grosse meate , and hard of digestion , neverthelesse when the stomack is louse and verïe hungrie , you may doe the contrarie . it is expedient that every one should keepe a certaine houre for taking of meate , and this houre should bee when the stomack requires refreshment , the former ingestion being digested , and the stomack emptie : this rule is evill keeped by our morning drinke , ( which sometime makes drunke , and so not fitte for dinner ) our foure houres pennie , ( that often buyeth a pynt of wyne-seck , i had it never so cheape ) our collation after supper made in a three pynt tubbe , ( i can not call it a dish ) of wyne , milk , suggar , and some spyces , i would content mee with it all the day long . this much in generall , followeth in particulare to speake of meate , and first of bread . of bread. bread keepeth the first ranke amongst all other meate , as the ground of others , for all other meate ( though never so good ) are without it vnpleasant , yea vnwholsome . the best bread is that which is made of wheate , good wheate is grosse , full , thick , weightie , firme , of collour yallow , cleane , and that hath great quantitie of flower . bread made of pure flower , well boulted , nourisheth much in litle quantitie , but it is of slow digestion . bread made of the bran or clattes nourisheth little , and filleth the body with excrements , and because the bran hath an detersile facultie , it goeth quickly throgh . bread made of both nourisheth well , and keepeth an open belly . ry bread is black , heavie , engendring melancholious blood , more proper for rusticks than burgesses . barley bread is very dry , of little nourishment , and louseth the belly : beare meale is better mixed with ry meale , that the viscuositie of the one may be corrected by the brtitlenesse of the other . as for oate bread it is more vsed amongst vs than the goodnesse of it doth require . bread vnleavened nourisheth much , but it engendereth grosse blood , it is of an evill digestion , breedeth obstructions , and louseth the belly . evill wrought bread is viscuous , of evil digestion , as also that which is made of grumly or troubled watter , when it hath not gotten eneugh of the fire , it is heavy and of hard digestion , that which is hardned in the oven is better than that which is hardned on the ashes . hote bread by reason of the viscositie is hard to digest , procureth an inflation in the stomack , obstruction in liver , and other parts within the body . old bread of three or foure dayes losseth all the taste , becommeth dry and withered , evill to digest , of slow passage , bindeth the belly , and engendreth a melancholious blood . the crust of bread breeds bile , fit only for these whose stomack is moist and humid : tairtes , flammes , pyes ; and all other sort of baken meate , are more to the satisfying of the tast than for health of the body , for they are heavie in the stomack , and burdeneth it , and stoppeth easily the passages of the veines in the liver . of flesh. beasts according to the varietie of their kynd , age , manner of living , constitution of body , and of the place where they feade , are different in the temperature and vertue of their flesh . the flesh of fatte beasts is better than that of leane , and of libbed than vnlibbed , because they are fatter , and not so hote , except it bee for these who hath beene in the battell where the vppermost gote the worst , where stricking at their nighbour with over great force , and too good will , hath hurt themselues with their owne speare , for such some say , that a kynd of vnlibbed beastes are good : yea , the stones themselues . the flesh of young beasts , because tender , moist , soft and easie to digest , and of great nourishment , is better than that of old beastes , which is dry , hard , of litie meate , and hard to digest . the wild beastes that keepe the hilles are dry , and haue fewer excrements , and leanner then others : galen . preferreth the flesh of porks , of a midde age to other beasts , because it draweth neere to mans flesh than others doe , and also because it nourisheth well , and breedeth good blood , but because it is viscuous , it is hard to digest to these that hath the stomack moist , and humide : moreover , as experience hath taught , the great vse of this flesh causeth leprosie : hence it was forbidden to the iewes , because they were subject to this maladie . beefe nouisheth much , but it engendereth a grosse melancholick blood : young beefe is better than old : harts flesh is of a difficile digestion , and as the beefe ingendereth grosse blood . the goates flesh is better than the bucks and the kiddes than the goates . lambs flesh is better than yewes , and wedders than lambs , because as nourishing , and not so humide and slubbrye , the rammes is the worst of all . old haires flesh causeth melancholious blood : young haires is better and more pleasant : the coney is better than either of them . of fowles . amongst the fowles that are about the house , the hen and capons keepeth the first rank , they engender a blood of a mediocre substance , because they are neither too hote nor too cold : chickins are more delicate than they . the brissell-fowles are heavy and hard to digest , wherefore in france they are both larded and spyced . the gouse aboundeth in superfluous excrements , is of harder digestion than other sowles , except the wings . the duckes , and all other water ●oules is humide , viscuous , flegmatick , excrementitious , and of adure digestion , wherefore they are not so wholesome , as these of the land . amongst the birds of the field the partridge beares the bell , being of easie digestion , and causing good blood , and the younger are better than the elder . next the partridge is the phesane almost of the same qualities that it is , the quallies are not lesse praised , except in the countries where there is abundance of hellebore , whereon they commonly feade , they are best in harvest . the doues are hote of nature , they set the blood on fire : and readily of venus games moues a desire , vnfitte for these who readily doe fall into a fever : the pigeons are better than the doues , the doues are best in the spring , for they eate much corne . the coushins flesh is hard to digest , yet it is not evill in the winter , if it bee suffered to hang a while , so that it may become tender . the turd or cuzell is delicious ingendring good blood , but some thing hard to digest : martiall extolleth it highly in these wordes , inter aeves turdus si quis me judice certet , inter quadrupedes gloria prima lepus . pluvers , mearls , turturelles , are not to bee rejected , for the former laudable qualities , which are to bee found in them . of egges and milke . the egges of hennes and phasanes excels the egges of other beasts , gouse egges are worst of all , except swynes egges . new laide are better than old , and sodden than fryed , and rosted than sodden , and potched than rosted , the soft than the hard . milke hath three diverse substances , a serious or watrie , whereof is the whey a thicke and grosse whereof is the cheese , and a fatte and creamie , whereof is the butter : but of our edinburgh milke where the two parte is water , and the third part milke , there would bee little cheese and no butter . milke if the stomack bee cleane the body whole , and no other meate mixed with it , nourisheth much , otherwayes it corrupteth easily and quickly . yew milke hath more of the grosse & thicke substance , whereof the cheese is made , then of the other , and by this means it is nourishing , but heavie to the stomack . asses milke is of contrare consistance , kyne milke is thicker and fatter then yew milke , and so fitter to make butter , it is nourishing and makes an open bellie . goate milke is neither too thicke nor too thinne , neither over fatte nor over leane , and so it keepeth the middle betuixt extremities , neverthelesse it should not bee vsed , either without suggar or hony , water or salt least it lapper in the stomack . womens milke is fittest for bairnes or hectickes , because of the resemblance of nature . new milked milke is best , because milk changeth quickly . sodden milke nourisheth more than raw , but it is binding because thicker . milke of fatte and lustie beasts is better than of leane and hungred . fresh butter is a little hote , with time it becommeth hotter , it is not verie nourishing , but it softeneth and louseth the bellie , it is good for the lights and breast . cheese is not to bee much vsed , for it ingendereth grosse humors , breedeth obstructions , binds the bellie , and is hard to digest , the new is better then the old , the soft then the hard , and that which is made of vnrained milke is better than of rained . over viscous cheese , as also over brittle , is not good , mediocritie is best , cheese without any evill or strong taste is better than other . newe , softe , and sweete cheese , is of a colde and humide temper , but the old , hard , salt cheese , is hote and dry , too great vse of it ingenders the stone in the neares . this curious sifting of the nature of cheese , and improbation of the great vse of it , will seeme first ridiculous and then odious to the mourish men of kyle and galloway , the quintessence of whose meat ( that is milke ) is cheese , the which the goodman hath keeped for his owne mouth as a desert , ( being neverthelesse at breakfast , supper and dinner , the first , last , and only dish ) and for the lairds , or the wyse blacke men , the ministers , when they come abrode : the bairnes contented with froth , crap-whey , or lapperd milke , i thinke that if the bodies of these bodies , were chymicallie dissolved : the princips to wit : sal . sulphur . and mercurius , should savour of cheese , milke , and yet they are as daft as if they were made of wine and wastels , which they often speake of , as the rarest dainties they either saw or hard of . of fish. fish are of complexion cold and humide , for being still in the water they must needs keepe the nature of the water , the ●ouritute they giue is more light , slub●rie , and sooner dissipate , than the reparation , which is made by the vse of the beasts of the land . the fish that are of a solide and firme substance are most nourishing and wholesome , because lesse flegmatick , for this cause sea-fish because fi●mer are better than fresh-water-fish , amongst the fishes of the sea , these that vseth about rockes are best . amongst the fresh water fishes these that haunt the rivers are better than these that haunt the stancks or loches : and fish of a running river , and craggie , with clear● water , is to bee preferred to them that are taken in a dead running poole , or in a troubled muddie water . fish as milk would bee eaten , when the stomack is cleane of filthie humours , and they would not bee mixed with other meate , least they corrupt , as quickly they will. the drowners of meale with malt , to whom the bone of a herring , or a threed of salt beefe will serue to bee kitchin to a quarte of ale , sayes , that fish should swimme , i answere , in water : but if thou take more of aile , beere , or wyne , or any other strong drink then serues to wash it downe , it will come aboue the broth , and so not boile well . i will not insist in the particulare enumeration , least it should reduce the lector to a tedious calculation : the generalls may suffice , if they be well remarked : it may be thought a praeposterous order this , to put the flesh before the kaill , but heere i keepe ordinem dignitatis , non methodum sanitatis . of herbs fit for eating . herbes in regarde of other meate are of little nurishment , yet they serue some for cooling , others for heating , being prepared in broth , sallads , sauce , or other wayes . amongst the herbs that are commonly vsed , the lactuce is the first , beeing of more wholesome sappe than all the rest , it cooleth the body , procureth sleepe , and hindereth dreames . the garden cicorie is of the same qualities , but it is not so pleasant to the tast , nor of such good sappe . the souroke is good for eating , because of the sowrnesse , it quencheth thirst , procureth appetite , and mitigateth the heate of the stomack and liver . purpie cooleth much , quencheth thirst , holdeth downe venus , tempereth the teeth , being out of stile , by the vse of soure things . kaill ingendereth evill blood , troubleth the stomack , and the sight , and moveth strange dreames . spinards ●ouseth the belly , and moisteth the body , but they are windie . bourrage and buglosse purifieth the blood and keepeth the belly open , their ●●owrs are good in a sallad , for to refresh the spirits , and rejoyce the heart . artichocks heateth the blood , and provoketh venus to battell , they are good for the stomack , and giveth appetite . cresson is of qualitie hote and dry , provoketh vrine , and is eaten ordinarly raw in sallads . menth fortifieth the stomack , and helpeth the appetite . cerefole and finkle is good for the sight , augmenteth the seede , and ingendereth milk to nurses . parsley is agreeable to the stomack , and profitable to the neares , because it is diuretick . sauge helpeth appetite , and digesteth crudities out of the stomack . hysope purgeth the lights from the flegme , by the subtilitie of it : thyme doth the same . rayfords taken after meate helpeth digestion , but before meate they lift vp the meate in the stomack , neeps are windie , of little nurishment , and engendreth wormes in little bairnes , little , are better than the great , they should bee eaten with pepper . carrets , are worse than they , sybouse , onyons , leeks are agreable to pituitous and flegmatick persons , but noysome to cholerians , and to these who are subject to a sore head . but i think wee haue eaten long enengh without a drink , let vs now goe to it . of drinke in generall . drink , as i think ( and so thinks the drunkard ) is no lesse worthie of consideration for the health than meate . there bee sundrie sorts of drinke vsed among vs. as wine , ale , and beere , for no man drinketh water with his will. drinke should bee answerable in proportion to our meate , for if wee drinke more than serves to syne downe the meat , and mixe it there downe , the meat will swimme aboue , and so shall not digest : drink may bee taken more larglie with dry solide meat , than with liquid humide . they who haue a hote liver , and a weake head , subject to distillations should abstaine from strong drinke , chiefly after their meat , but these whose liver is temperate , and head strong may take a lick of the best , quale deus creavit , after their fruite , quia post crudum merum . it is not good to drink with a naked stomack , for presently it runneth through the body to the nerues , whom it debilitateth , and maketh the body the more subject to cold diseases , as the goute , paralyse , trembling , and such like : it is also troublesome to the digestion to drinke betweene mealles , for it hindereth the same , as water in a pot , stayeth the boyling of it : because while the concoction is making in the stomack , the mouth of it is closed : hence is it that men much subject to companionry , and so to extraordinary drinking , findeth their meate still rowing vp and downe , some for their ease are forced to cast it : it is not good to drink when bed-time draweth neere , for readily it moveth the theume to fall downe , except it were of water after too much wine , eiat supper , or before , and that to hinder distillations . it followeth to speake in particulare of drink , and first of wine , as best . of wine . wine is verie profitable for the vse of man , it stirreth vp the naturall heate and fortifyeth it , and so procureth the appetite , helpeth the digestion , ingenders good blood , purifies the troubled , openeth the passages , giues good colour , cleanseth the braine , sharpeneth the witte , makes the spirits subtile , and rejoyceth the heart of man , as sayeth the psalmist , if so be it be taken moderatly . wine is of fiue fold difference , the first is taken from the colour , so it is either whyte or red , yallow or tannie , and black : the second from the taste , as it is either sweet , sowre , or of any austere taste : the third of the smell being of a sweet , heavie , or no smell : the fourth from the consistance , being either subtile or grosse : the fifth , from the age , as it is old or new : of all wine the red and thicke wine is meetest for the ingendring of blood ; next blackish , grosse , and sweet wine , to them succeeds whyte and thick , or grosse wine in substance and austere in taste , last of all whyte thin small wine : wine as it is agreeable to phlegmaticks , so it is hurtfull to bilious hote natures , over old , and too new wine should be eshewed , the one because too hote , the other because no heate at all . the second drink is beere , which as it nourisheth more , so is of a grosser substance and harder digestion , than the wine , if it bee but new made or troubled , it causeth obstructions , and swellings , it troubleth the head , moveth the colick , gravell , and difficultie of pissing , specially if it bee byting , if it bee too old and very sharpe it hurts the stomack , and nerves , and ingenders evill blood , wherefore it is best that is well sodden , purified , and cleare and of a middle age . of water . although that water bee the most simple sorte of drink , and the most common , yet because of least worth it is put behinde . galen . proues good water by three senses , by the sight , being cleare and cleane , by the mouth , that hath no strange taste , and so not bitter nor sowre nor salt , but almost without taste , & by the nose that it hath no smell , adding thereto that it must be light in the bellie , suddainly changed , that is , soone hote soone cold , and that it doth not passe through sulphureous mynes or suchlyke . there bee fiue sorts of water , to wit of raine , fountaine , river , well , and stank . raine water although according to the weight it bee lightest , yet it is not the best , being made of the vapours which doeth proceed from the earth , whereof some be of the rivers , others of loches , stanks , gutters , standing waters , and of the sea , as also of the exhalations of pestilent places and of dead bodies . fountaine water is best of all , next river water , last well water , the worst of all , is stank water , river water is the better it stand till it settle , fountaine water the better it looke to the east , and well water that the well bee not too often covered , but that it get the aire sometimes . canon . 6. after meate abstaine from all vehement motion or exercise , all curious disputs or carefull meditations , discoursing of some good purpose , procuring laughter , joy , and mirth , whereby the spirit may be revived , and the digestion helped . if the great men of the country knew what good these sort of discourses did for the health of the body , and the recreating of the spirit , they would with greater avidity drink in , in their young and tender yeares letters , for the better fashioning of their manners and forming of their minde . and also cary a greater respect to schollers then they doe : and not studie only to be well versed in arcadia , for the intertaining of ladies , or in the rowting of the tolbuith , for commoning with lawers . so that they esteeme more of a page of the one , or a pok-bearer of the other , then of any sholer whatsoever , except my lord bishop , or mr. parson : this frowning of our greats hath moved many poore soules flee first to dowy , and then to rome , and from thence post to hell : having receaued the marke of the beast that is a bull of his holynesse to passe scot-free at purgatorie , not being able to procure the favourable presence , or gratious asistance of any noble for his furtherance in studyes and advancement in degrees , in the countrie wherein hee was borne . o what a shame it is to see a great man without letters ! hee is like a faire house without plenishing , a goodlie ship without furnishing to persue or defend : a herauldry without honour , beeing lesse reall than his title . his vertue is , that hee was his fathers sonne , and all the expectation of him , is to get an other . no man is kept in ignorarance more , both of himselfe and men , for hee heareth nothing but flatterie , and vnderstandeth nothing but folly ; thus hee liveth till his tombe bee made ready , and then is a graue statue to posteritie . thus it is expedient to passe two or three houres after dinner , for the well both of the bodie and minde : that you may know this the better and so belieue it the rather : consider with mee alittle the passions of the minde , such as joye , sadnesse , choler , and feare . of the passions of the minde . although wee bee often deceived in the decerning of good and evill , following ofter the applause of the sense , than the judgment of reason , neverthelesse wee seeke alwayes that which wee thinke be good , and fleeth that which we apprehend to bee evill . hence it is , that wee are moved by diverse passions vnruled , according to the apprehension of good , or evill , either present or absent ; the which passions according to the consideration of the object either enlargeth or draweth in the heart , in the moving thereof , they moue also the spirits and naturall heate , so that the colour of the face is suddainly changed . from the opinion of present good ariseth joye , and of the good to come , desire , vnto the which choler doth adjoyne the selfe , which is a desire of revenge , from the apprehension of present evill commeth sadnesse , and of the evill future , feare . ioy comes of the heart inlarging the selfe sweetly , for to imbrace the object that is agreable to it , in the which dilatation , it sendeth foorth aboundance of the naturall heate with the blood , and the spirits , a great portion whereof comes to the face when one laugheth , by the which the face swels vp , in such sort , that the brow becomes tight and cleare , the eyes bright , the cheecks red . an other part is sent through the members of the body . cupiditie or desire , and choler , doeth dilate or inlarge the heart also , that , through the desire of the thing it loueth , this , for to se●d quickly , the spirits with the blood from the centre of the body within , to the habite of the same without : for the fortifying of the members that they may reveng the wrong wee haue received . sadnesse , greife , or melancholy , in the contrare doth in such sort , shoote vp or draw together the heart , that it fadeth and faileth : this hindreth the great generation of the spirits , as also the distribution of these few , that are ingendred , whereby the vitall facultie is weakened and also the rest of the whole bodie shirps . feare causeth retire on a suddaintie the spirits to the heart from the rest of the bodie , hence the face becommeth pale , the extremities grow colde with a trembling through all , the voyce is stopped , the heart leapeth as it were , & that by reason of the great multitude of the blood and spirits , whereby it is almost smothered , so that it cannot move freelie . amongst all the passions of the mind ●oy is the most wholesome , because it giveth such contentment to the spirit , that the body is participant by a simpathy . the reasonable passions are called affections , but the sensuall are termed perturbations : the passions ought to bee moderated , for plato writeth in his dialogue , called carmides , that the most dangerous diseases proceede from the perturbation of the spirit , because the mynde having an absolute authority over the body , doth moue , change , and alter it in a moment , as it pleaseth . wee should then affection the objects in so far as reason will permite : for excessible joyes doe so disperse the blood , with the spirits through the whole body , from the centre to the extremities , that the heart is wholly destitute of his naturall heate , from whence commeth first a sounding , and by and by death , of excessible joy , the poete phillippides , the wise chilon , diagoras of rhode suddenly dyed : and suddaine feare chassing the blood and spirites to the heart their fortresse , frequently causeth death , by the suffocation of the naturall heate . canon 8. about the sixt houre the stomack requiring , returne to meate , let your supper consist rather of rost meate than sodden , because it nurisheth more , in lesse bounds , it is lighter , and hath fewer excrements : it should neither be too sore rosted , ( for then it is saplesse , ) nor yet halfe rosted , for the superfluous humiditie is not driven out by the force of the fire . heere i can not passe by a great vncleannesse of noble mens cooks , who after that they haue sweeped the pot with the one end of their aprone , and the plat with the other , they draw off my lords meate with the whole , dirtie as it is : and for to make place to a new speet , placeth the same vnder the droppings of the vnrosted meate , interlarding their owne grease amongst these droppings : and yet the cooke dare not bee reproved , for he in his kitchin is like the devill in hell , curses is the very dialect of his calling , hee is never good christian vntill a hizzing pot of aile hath slaicked him , like water cast on a fire-brand , and for that time hee is silent : his best facultie is at the dresser , where hee seemeth to haue great skill in military discipline , while hee placeth in the fore-front meates more strong and hardy , and the more cold and cowardly in the reare , as quaking tarts , and quivering custards , and such milk-sope dishes , which escape many tymes the fury of encounter , and when the second course is gone vp , downe hee goeth vnto the celler , where hee drinks and sleeps till foure of the clocke in the after-noone , and then returneth againe to his regiment . canon 9. after supper it is expedient to walke a little softly , for the procuring of the discent of the meate to the ground of the stomack : this walke ought to be in pleasant fields , free of all vnwholesome vapor , which may procure vomite by the virulencie , or the filthinesse of the smell : and seeing this after supper doth permitte mee to visite the fields , and take the air , come foorth yee also who loue your health , and consider the same with mee . of the aire . such as the aire is such are our spirits , our humours , our blood , and our members : for by , that it furnisheth matter and nouriture to our spirits , it passeth so quickly through the body , that it printeth presently the qualities wherewith it is indued in the parts of the same , and therefore there is nothing able to change more shortly the body than it ; so that from the constitution of the aire , the good or evill disposition of the spirits , humors , and members almost doe depend , we should therefore haue a speciall respect of the same . for to vnderstand the goodnesse of the aire , wee would not only consider the first qualities of it , whereof two are actiue , to wit , heate and cold : and two passiue , humiditie , and drynesse ; but also the second qualities , taken from the substance , as grosse , or subtile , pure or mistie , cleare or dark : wee may adde to these the qualities that flow from the state of it , as constancie , and mutabilitie , equalitie and inequalitie . a good air then hath no excesse in the qualities , that is , neither too hote nor cold , moist nor dry : if it exceede this measure , it is better to decline to drouth than to waknesse , for drouth is still more wholesome than raine : it is also of a mediocre substance betweene grosse and subtile , being pure and neate , cleare and light , constant and equall : such an aire reviues the spirits , purifieth the blood , procureth appetite , helpeth the digestion , banisheth the excrements foorth of the body in good tyme , coloureth the face , rejoyceth the heart , quickneth the senses , sharpneth the wit , and fortifieth the members , so that all the actions of the body animals , vitals , and naturals are made better by it . a suddaine change in the aire is evill , but especially if it changeth from great humiditie and waknesse , to great heate or cold , for the raine having filled the body with humores , the following heate doth putrifie them , or the cold hindring their exhalation doth procure their corruption . a contaminate aire with filthy exhalations , arysing from standing waters , dead carcases , middings , gutters , closets , and the filth of the streets , ( all which if any where are to bee found heere , which argueth a great oversight of the magistrats , bringeth a great hurt to the inhabitants , and a great good to the physitians , apothecaries , and bel-man ) corrupteth the spirits , and humors , and engedereth often a deadly contagion or pest . high places ( as hilles ) are fittest for the morning-walke , because the sun beating on them , first doth dry vp the vapours thereof ; but low wallyes in midowes and about fountaines are most proper for the evening . if gallants ! the health and well-fare of your body , and the care of the felicitie eternall of your soule doth not worke in thee a detest irreconcilable of drinking this tyme , which would be spent in wholesome walkes , and holy conferences , let shame deterre you : for what i pray you is a drunken man , hee is one that hath let goe himselfe from the hold and stay of reason , and lyeth open to the mercie of all tentations , no lust but finds him disarmed , and fencelesse , and with the least assault entereth , every man seeth him , as cham saw his father , the first of this sinne , an vncovered man : and though his garment bee on , yet hee is vncovered , the secreetest partes of his soule lying in the nakedest manner visible , all his passions come out , all his vanities , and these shamefuller humours , which discretion clotheth , his body becommeth at last like a myrie way , where the spirits are clogged , and can not passe : hee is a blind man with eyes , and creeple with legges : tobacco serues to aire him after a washing , and is his only breath : in a word , hee is a man to morrow-morning , but is now what yee will make him . and should our gallants bee drunke ? the chiefe burthen of whose braine is the carriage of their body , and setting of their face in a good frame , which they performe the better , because they are not distracted with other meditations , whose outside when yee haue seene , you haue looked through them , yet they are something more than the shape of a man , for they haue length , bredth , and colour , their pick-tooth beareth a great part of their discourse , so doth their body ; the vpper parts whereof are as starcht as their linnen : they are never serious but with the tayler , when they are in conspiracie for the next device : they are furnished with jests , as some wanderer with sermons , some three for all congregations , one especially against the scholler , whom these ignorant ruffians know by no other definition but sillie fellow in black , they haue stayed in the world as cyphers to fill vp the number , and when they are gone , there lacketh none , and there is an end . canon 10. when the stomack is lightned of the burden of meate about three or foure houres after supper , goe to rest , and sleepe : and because a great part of our life is spended in sleeping and lying , wee shall make a little digression for its cause . of sleepe . sleepe giveth rest to the facultie animall , and vigour to the naturall : for when the spirits animales are dissipate by labour , then sleepe seaseth on vs , through the meanes of the naturall heate , which in the digestion of the meate , sends vp vapours to the head , the which being condensed , and turned in a grosser substance by the coldnesse of the braine , doth stoppe incontinent the passages of the spirits whereby the body is moved . sleepe ought to be quyet , profound , and of moderate length : for sleepe troubled with dreames , or so light , that little sturre doth awake , or hinder it , is not good , long sleepe is worst of all , for it hindereth the evacuation of the excrements , gathereth abundance of superfluities , maketh the head , and the whole body heavie and drowsie , the spirits dull , senses stupide , and the members lazie . sleepe should bee continued while the digestion bee absolved , which in some is sooner , in others latter : neverthelesse it is commonly ended in six , seven , or eight houres , when the digestion is perfite , then the belly doth the duetie , the water is golden coloured , the stomack is not bended with wind nor troubled with evill smelling rifts , the body is nimble and quicke . choleriks should sleepe more than phlegmaticks , that their body by sleepe may be made moist : bairnes and old men , theu young men or of middle age , the one to hinder thee to fast dissipation of their fluxile and humide body , through the open pores , the other for the helping of his digestion : after great varietie , and much meate , sleepe should be longer than at other tymes , as also after heavie labour , and long travell . in your lying , the head , shoulders , and the vpper part of the body should bee higher than the rest , that the meate regorge not to the mouth of the stomack : it is not good to ly on the back , for by that posture the neires are made too apte to the making of gravell or stones : the veine caue , and the great arterie , which doe leane on the loines , made warme , sends vp many vapors to the head , and the excrements of the head , that should bee evacuate by the nose and the mouth falleth downe the back , it will doe no harm● to ly sometimes on the bellie , for helping the digestion , if the eyes bee not sor● or weake : the first sleepe should be on the right side , that your meate may goe downe to the ground of the stomack , that the liver , lying as it were vnder it , may serue for a chouffer to it , to helpe the concoction , then turne to the left sid● that the vapors gathered in the stomack may exhale , and in end returne to the right side , that the digestion being made , the chile may bee the more easilie send to the liver , and so distribute through the whole bodie . the members , the time of sleepe , should not bee straight , but some thing drawne in , for the rest of all the muscules consists in a moderate contraction . it is not good to sleepe with an emptie stomack , or after any heavie , or sore worke for the bodie is thereby dryed , and becommeth leane . and because procreation is a thing most necessarie for the preserving of mankynde , i cannot passe by heere , but i must speake of it , seing things remarkable in it . of generation . nature carefull of the owne conservation , so it perish not , hath given vnto everie creature for this end a certaine desire of eternitie , the which not being able to bee attained to , in the person of singulare things , it doth obtaine it by propagation . therefore the elements are preserved by the mutuall change of one in an other : the mettalles by addition or opposition , the living creatures by generation : the generation of living creatures is by the seede of both male and female , vnited in the matrix of the female , fostered and made fertile in some kynd , by the good disposition of the same : so that for procreation there is required the seede of both , at one tyme ejaculat , or soone after : a matrix of a moderate temper , neither too hote , nor too cold ; too moist , nor too dry : as also a convenient tyme of copulation , the which is , after the three concoctions are ended , and this tyme is about the latter end of the second sleepe , so that thereafter the body be refreshed by a little slumber , and that for the reparation of the spirits dissipate : the immoderate vse of this naturall exercise doth weaken the body , and hinder all generation , and the inordinate doth procreate weake and vnable birth , by reason of the seede which is not eneugh fined , or elaborate : this appeareth clearely in the remarke of burges , and countrey-mens bairnes : the one , to wit , the burges being begotten in the fore-night , while the father his spirits was lifted vp , and moved to such worke , by the vse of strong wine , spyceries , and other hote meate being weakly : the other to wit , the countrey-mans child being of a strong constitution , while as the father wearyed by his dayly labour , doth delay his dallying till the morning , ●t vbi aliquamdiu indulsit veneri , vxor ne ingrata videretur , ait deus benedicat relliquijs . now as the creator did finish his worke after mans creation , so heere i at mans generation , beseeching thee , my lord and my god , who made all things perfect in the beginning , and man the most perfect of all : casting all vnder his feete , to teach him his perfection by creation , and his dignitie by high vocation , that hee may cary himselfe conforme to the one , perfitly , shunning all base deboshing of that divine impression of the majestie supreme , and for the other , thankefully in serving thee his lord with all , whereof thou made him lord , and honouring thee in the ordinate taking , and moderate vsing of all these thy creatures , amen . a particvlare regiment according to the complexion , age , and reason . not having thought it sufficient for the preserving of health , to haue spoken in generall , least any thing should seeme deficient , i haue particularized some generals diversified according to the varietie of the temperature age and season , and first of the temperature . of temperature or complexion in generall . complexion is a proportion of the first foure elementarie qualities , made fit for the naturall functions : the which is either temperate or intemperate : a temperature temperate , is a harmonie of the foure first elementarie qualities justly mixed for the perfect acting of all the functions of the body : an intemperate is , where there is alway some qualitie or other surpassing , the rest , of the which there bee eight sortes foure simple ; where onlie one qualitie exceeds the rest , as heate , or cold , and foure composed where there bee two qualities excessiues , as heate and drynesse , cold and waknesse together : these are either naturail , as when they hinder not manifestly the actions of the bodie : or vitious , when as they exceed so , that they hinder the same . a temperate complexion should bee keeped by the lyke , and the intemperate corrected by the contrare , as the hote , by cold : the dry , by moist . of sanguineans . from the varietie of the complexions , floweth the varietie of humours , for the temperament makes humours lyke to the selfe , so if it bee verie temperate , it produceth perfect temperate blood , and so it subjects all the rest of the humours to the same , if the complexion be hote and humide , it filleth the body with blood , too hote and humide , so being hote and dry , it bredeth bile , cold and wake , phlegme , and when it is cold and dry , melancholie . a temperate sanguinean bodie is of a ●ediocre grosnesse , moderate in heate and ●umiditie , neither too hard , nor yet too soft , ●f good colour , mixed of red and white , ●he haire some-what yallow and curling , ●ll the members proportionable , the spi●it is gentle , judgement good , manners ●weete , disposition merry , carriage modest , ●ill , free and liberall , so that they are braue ●n person , discreete , wise , peaceable , honest , ●overs of knowledge , courteous , gratious , ●ffectioners of dames , mirth , pastime , and good cheere : and because they keepe ( as 〈◊〉 were ) the middes betweene the ex●reames , they are not readily sicke . sanguineans then of a temperate complexion should flee all excesse in any thing , and every thing that is of an excessiue qualitie . sanguineans intemperate are fleshy , rud 〈…〉 ie , have great veines & arteries , of difficile respiration , the body is heavy and often weary with little labour , the spirit simple , given rather to sottish follies than to serious affaires , they are subject to many diseases , proceeding from the inflammation of the blood , as fevers , flegmones , fluxe of blood , and such like : they should keepe a verie straite dyet , vse cold and dry things , for the correcting the intemperancie of the body , as in their broth , sicorie , surocks lactuces , and the like , drinking of water aile , or beere , little wyne , moderate exercise , much sleepe hurteth , to preveene diseases phlebotomie is expedient . of cholericks . cholericks hath a leane body , thin and hoarie , dry and hard , the veines and arters great , the colour yallow , pale , or brown , the haire red or blackish , the spirit quick , subtile , hastie : the judgment light , variable ; the cariage inconstant , the courage martiall , so they be nimble in body , prompt in spirit , hastie in all their actions , vehement in their affections , impatient , soone angrie , and soone pleased , ingenious in invention ; but proude , bold , impudent , vanters , scorners , crastie , vindictiues , quarrelous , rash , and vndescreete , vnfit to beare charge eithe in state or warre , as vnable to indure heate , hunger , travell , watching , and other incommodities of warre , their sleepe is short and troubled . they should keepe themselues out of the sunne in an aire cold and humide , vsing cold refreshing meates , as by the forenamed herbs , fruites cold or sodden , barly , prunes , melons , cucumbers , and to sause their meat , either boyld , or rosted with ●he juce of grenads , oranges , and cytrons , ●r verjus , they ought to eate much , and ●ften , to vse little wine , moderate exer●ise , eshewing the excesse of venus , anger ●r wrath , and all deepe meditation . of melancholicks . the predominant humours in the body , giveth still the name to the complexion , ●o they in whom through their cold and dry temperature , melancholie aboundeth , are called melancholicks : such are of a body , cold , dry , rude , without haire , having straite veines and arteres , the colour is browne or blackish , the countenance sad or trist . among all the complexions that are intemperate , there is none to be preferred to the melancholick , provyding it conteine it selfe within the tearmes of health : for of all men the melancholicks are fittest to carrie charge , the sanguineans are given to their pleasure : the bilious having their head full of quick silver , they lack judgement and deliberation : the pituitous are so lumpish , that they care for nothing but to haue their back at the fire : and the bellie at the table : so melancholicks are of all most fit : first , because they doe their bussinesse with due deliberation : secondly : because they are quyet and not babblers or talkatiues , doing their affaires without dinne : 3. because solitarie and retired , so that their spirits not being distracted , they may thinke on their affaires the better , taking greater pleasure in the profound meditation of serious businesse , than in idle toyes . 4. because they seeme sad in companie , not taking pleasure in gaming , laughing , fooling or in idle spending of the time , and yet they liue verie contented , when they are where they may recreat their spirits , not having any thing , affords them greater contentment , than to moderate their meditations , and to be imployed in serious matters , ( it is agreable to all men in authoritie , to haue a graue countenance and somewhat severe ) 5. because they are fearefull when they see any danger , not willing rashlie either to hazard their lyfe , honour , or estate , so they interprise nothing lightly . 6. because constant in their opinions , words , and deads , for having past any thing thorow the alembick of reason they cannot bee brangled 7. because slow to wrath as also to be appeased , except it be those who hath beene first bilious , and now are melancholicks , they will haue some shorte fittes , smelling of their former disposition . 8. because they are commonlie good husbands , and doth not spend their goods idlely . 9. because they are couragious , respecting their honour aboue all things . they should flee the aire that is grosse and thick , choising the subtile and cleare , shunning also meates that are viscuous , windie , grosse , melancholick , and of hard digestion , choosing the flesh of veilles , muttons , kiddes , capons , partridges , and of young beastes , rejecting the old , vsing boylled meate often , with burrage , buglosse , endiue cichorie , but no cabbage , beattes , neippes , oynions , sybouse , and no bitter , or sharpe byting herbs , as also no beanes and pease : their drink should bee white wine , or cleare fyne beare , moderat exercise , and pleasant games : long watching is noysome , sound sleeping wholesome , their belly still should bee keeped open . of flegmaticks . flegmaticks are of colour white or grayish , their face bowden or swelled in some kynd , the body growne , soft , & cold to the touch , without haire , the veines and arteres straite , the haire white , the spirit lumpish , and stupide , so they are slowe , sweere , heavy , cowards , sluggish , sleepie , subject to destillations , vomiting or spiting of flegme , colick , hydropsie , and other sicknesse proceeding from flegme . they must make choyse of hote , & dry things which may correct their intemperate complexion , as the aire hote and dry , such lyke meats of the same qualities , their bread of good flower , well hardned , mixed with a little salt and annise , their flesh rather rost than boyld , being of easie digestion , and few excrements , as capons , pigeons , partridgs , young conies , and kiddes , and birdes of the field , fleeing these of the river , as also swyne flesh , lambe flesh , and veilles , with all boyld meate , all fish , all sort of milk . herbs , hote , as sauge , menth , marjoline , hysope , thym , rosmarie , and the like are to bee vsed , but cold as lattuces , and pourpie to bee refused , they should combe well their head in the morning , rubbing it with their necke , striving to purge the head of a 〈…〉 the excrements : too long sleepe is naugh● for them , and alwayes while they sleepe , looke they keepe the head and feet warme . the change of dyet according to the age . it is a thing most sure , that although man should doe all that is required for the keeping of his temperament naturall , yet hee cannot stay alwayes in one estate without alteration ; hee is first by nature hote and humide , yet with tyme the heate and naturall moyst is so diminished , that in end hee becommeth cold and dry : so that by processe of tyme , the body of it selfe doth change . the physitians looking to the most sensible changes , hath divided the lyfe of man in fiue parts : infancie , bairnly age , youth , middle age , and olde age . the infancie is hote and humide of complexion , but the humiditie surpasseth the heate , and keepeth it so in subjection that it can not kyth , it continueth from the birth to the fourteenth yeere : bairnely age or adolescencie is also hote and humide , but the heate in it beginneth to appeare : so the voice in male children becommeth austere and grosser , all the passages of the body are inlarged : in women the pappes hardneth ; and groweth greater , and they begin to haue their naturall flowrs : it is from 14 to 25 , which is the terme and end of grouth : youth is hote and dry , full of fire , agilitie , and force , it is the flower of the age , and is from 25 to 35 , in it cholere or bile doth reigne , as in the former blood : midde age followeth , which keeping the middes betweene the extremities , is the most temperate of all , in it the force beginneth to declyne , but it is recompensed by the gifts of the mynde , which are in greater measure than before , as discretion , wisedome and judgement , lasting from 35 , to 49 : and old age beginning there , containeth all the rest of the life vntill the end : it is the most cold and dry tyme of the life , by reason of the destruction of the naturall moist by the inbred heate , abounding neverthelesse in humide pituitous excrements : hence their eyes are still watring , their nose dripping , and their mouth being full of water , they are still spitting . the division of ages must not alwayes bee taken from the tyme : for some sooner , others latter , according to their complexion , runneth thorow all these spaces , so the sangineans beare their age better than the rest who become sooner old . seing then the body doth change the temper according to the course of the yeares : it is needfull to diversifie the dyet : and because i am to speake of infancie heereafter , passing it , i will first treate of the bairnly age . of bairnly age . bairnes are of a very good temperature : hence it is , that they agree better with the spring than any other season , because of the temperate air ; as also with temperate meates : and seeing their body by the softnesse and raritie of it is much subject to dissolution , they haue neede of much foode , otherwise their bodies in place of growing shall decrease and diminish , as witnesseth hipp. they should not sleepe so much as infants , but being stronger , they ought to vse exercise more than they : this is the tyme wherein they should bee instructed both in liberall and mechanick artes , that thereby both the body and mynd being coupled , cupids darts get no entrie , for they should flee all violent exercise , and venus games , because they hinder the grouth of the body , and being subject to bleeding , they ought to eshew everie excesse , whereby the body is made hote , stryving to keepe a mediocrisie in all things . this is evill keeped by these who pamper their bairnes bellye with spiceries and strong drink , which so dryeth , that some of them can never bee quenched . of youth . young men being of complexion hote and dry , should vse a dyet cold and moist : for this cause wee see they are most wholesome in the winter , because it is contrare to their bilious temper : they should shun all heate either in the air or meate , as garlick oynions , mustard , pepper , ginger , and all other suchlike : also all strong drink , as wine , aquavitie , rosa solis , and the like : or violent exercises , because they procure a fever , sorenesse of the head , and troubleth the spirit : in this age men are meetest for any charge in publick or warfare . this is the tyme most proper for marriage , for bairnes procreate of bairnes , or old men are commonly infirme , either of body or of mynde , but begotten in the flower of the age , when the body and spirit are at the best , are found to bee most able for any businesse : for venus if it be moderate , doth not hurte thē as other ages , by reason of the force of their members : yea , they are by it made more gallant , and lustie . of middle age . men of middle age ought to keepe a more temperate dyet than the former , not declining so much to cooling things , because the heate of youth is past : so a temperate aire , temperate meate taken in lesse quantitie than before , because the body hath left growing , also moderate in exercise , imploying better the spirit than body , flying all griefe and sadnesse , because that age is most subject to melancholy : they fall readily in agues , phrenesies , pripnenmonies , pleurisies , cholere , dysenterie , and other such like diseases bilious , through abundance of bile , gathered in the youth : and according as their naturall force diminisheth , and old age approacheth , they beginne to find a shortnesse in the breath to presse them : for the preveening of these , they should keepe a mediocrisie in their dyet betweene youth and age . of old age . old men should striue to correct their cold and dry complexion by hote and humide dyet : and therefore flying all coldnesse in the aire , keeping them by a fire-side , hote meates of good and easie digestion are best , as capons , hennes , pigeons , partridges , veill , and muttoun , soft new laide egges , and such like cheere : fishes are not for them : spices , as ginger , cannell , mustard should bee much vsed by them : they must beware of overcharging their stomack with much meate , for they may readily by this meanes chock their naturall heate , being now but small : it is better to eate often and little , especially they who are decreeped : for they are like lampes , in the which the light is almost extinguished , which must be interteined by a gentle effusion of oyle , because much at once will suffocate it , and too long with-holding will procure the evanishing of it : strong wine , rather old than new is fittest for such , and therefore it is called their milk : it is granted to them to sleepe alittle after meate , chiefly in the sommer , because they are commonly troubled with night-watching , by reason of some byting vapours , arysing from one abundance of a salt flegme in them : they should keepe themselues free of all the violent passions of the mynde , chiefly of chagrin and melancholy , living , joyfull and mirry , rejoycing all their senses with pleasant objects , their eyes with the varietie of pleasant flowers , and diverse colours , carying still some pretious jewels in their ringes , and among others the saphere , the emrode because the greene or violat doth conserue the sight best of any : their eare with the musicke of voyces and instruments , intertaining them also with pleasant discourses , flattering them in all , and contradicting in nothing : the smell with muskue , sweete waters , and muske bals , and the taste with some daintie dishes : but this too curious caring for a carion , will seeme tedious to the view , and troublesome to the eare of our young wenches , who looking to the mammon rather than the man : and the wealthie estate more then healthfull body , hath tyed themselues to bee helpers , and vpholders of the chivering and shaking bones of an old man , but pleasantlie pulling them downe : the poore man consenting : yea , assisting to his fall , these wagges hungrie for young fresh meate , longe to laufe vnder a mourning weede , in beholding the piafing cariage , and hearing the intysing ; yea , rather ravishing discourse of a young bravado , of whose words they reape greater contentment , than ever they did of the old mans deeds : a just reward for dotting loue. of the seasons . as the vicissitude of the night and the day proceeds from the motion of the sunne , from the east to the west , in 24. houres space , even so the change of the seasons commeth from his course , from the west to the east , about the twelue signs of the zodiack , making thereby the dayes longer or shorter . by this approaching or retiring of himselfe in his comming and going , the air receiueth many divers alterations being subject to receaue the impressions and influences of the heavenly bodies : for the sunne heateth and dryeth by his heate : the moone in the contrare cooleth , and humecteth , or maketh moist ; so when the day is long the air is hote and dry , and when it is short it is cold and moistie , but when they are of equall length , the air is temperate by the equall force of both alike communicate to it . the ancients from the course of the sunne in the zodiack did remarke soure speciall changes in the air , which are made by the qualitie & inequalitie of the nights ●nd dayes : therefore they haue divided ●he yeare in foure seasons ; the spring , the summer , the harvest , and winter , the which are divyded by two equinoxes , the one falling in the summer , the other in ●he harvest , and two solstice ; one in summer , and an other in winter , equinox is an equalitie in length of the night and day , which befals to all the world alyke , when the sunne is vnder the equinoctiall lyne ; the first is in march , the other in september . solstice is , when the sunne comming to such a point , standeth and cannot goe forward , but from thence turneth his course backward , the first in lune , the other in december : this change in the air causeth a change in our bodies , from the which , according to the diverse season , divers humours doe abound , requyring the changing of the dyet , for this cause wee shall insist in everie one in particulare , and first . of the spring . the spring beginnes at the equinox , when the sunne first enters into aries , and ends at the solstice of the summer , when hee enters in cancer , containing a parte of march and iune , and all apryle and may : from the equinox in the spring till the solstice in summer , the day still groweth longer , the night shorter , for in march the night hath twelue houres , the day as many ; but from thence till the end the day groweth longer , but the night shorter . the first signe of the spring is called aries , that is , ramme , because hee punsheth ( as it were ) with his hornes the borders of the new yeere : the sunne then in the middes of march beginning to recover his force , & display liuely his beames . taurus is so termed , because the tyme maketh for the coupling of the bulles or oxen , for labouring the ground being fred from the rigour of the winter , and moistned with the drops of pleasant raine : gemini hath the name from the duplication : yea , rather multiplication of the grouth of the groūd : pleiades or 7 stars are at the back of taurus , and hyades ( so called , because rainie ) at his head . the poets feinzie that they were the nymphes of bacchus : they cutte short often the hope of the labourer : for when they rise , the sunne being opposite to them ; and the moone recountering also , if none of the other pla●ets doe not interveene in hote signes , here followeth many heavie raines , which ●poileth the cornes and fruites of the ground , 〈◊〉 from tyme to tyme some dangerous ●ayes , at the end of the spring , which are ●urtfull to the good of the earth , hath ●eene remarked , the spring is of temper ●ote and moist : yea , these qualities are so ●empered in it , that it appeareth no wayes ●xcessiue , neither in the one nor other . amongst the signes of the spring aries is more moist and humide , than hote , yet ●emperately , but in gemini the heate go●th beyond the humiditie . the spring keepeth a midde temper bewixt the great heat of the summer , and ●he extreame cold of the winter , two ex●remities , wherefore it is more wholsome ●nd lesse dangerous , than the rest of the ●easons , although sicknesse bee frequent in 〈◊〉 , yet that proceeds from the multitude ●f humours , which the winter hath gather●d in the body : and now are melted by the heate of the season , nature stryving to ex●ell them , such are melancholie , epilepsie , the quinance , but they proceede from melan●holicke humours , which the harvest before had gathered in the body , such are distillations , cough , and other cold diseases flowing from the aboundance of phlegme , gathered by the winter : the proper diseases of the spring are scabbes , pu●●uls , tumours , and goute , but these are all without danger , and cause health to the bodie , being clensed from all vitious humours by such meanes : so the spring is the most wholsome of all the seasons , for if it get a body with good humours it keepeth it so in health . yet if it doth surpasse the limites of the owne temperature , it is no lesse fertile of sicknesse than the other seasons , so hipp. sayeth , if the winter bee dry and cold , and the spring hote and humide , the summer is accompanied of necessitie with many fevers , ophthalmies , and dysenteries . and if the winter bee gentle , warme , and rainie , and the spring dry and cold , women with children , who should be brought to bed in the spring , doe with light occasion parte with child : and if they bring foorth without danger , their birth commonly is weake and subject to sicknesse : for the bodies by the clemencie of the aire made soft , moist , and open , receaues easily within the cold of the circumsisting aire , so that the children ●ong accustomed with the heate , bestrickken powerfully by the coldnesse of the ●ire , dyeth in the belly of the mother , or ●fter the birth not dying , liveth vnarmed by nature , against all danger . for preveening sicknesse : it is good to purge in this ●yme , and to draw blood : this season requireth a dyet conforme to it selfe in temper , so if cold in the beginning , it should haue the dyet of the winter , and if very hote at the end , the dyet of the summer : ●he meates agreable for this season are veilles and kiddes , fish haunting about ●ockes , soft rosted egges : foules are not good ●hen , because they are about their procre●tion : boylled meate is better than rosted , & more drink , & lesse meate , than in winter . of summer . although the sunne bee the father of ●ll the rest of the foure seasons , yet hee carrieth greatest respect to the summer of any , it receaueth greater force from his beames , and is made more like his father than the spring his elder brother , or the rest that are younger : it is he that makes the loue of the spring , and of dame flora , to bee faecund and fertile , in receiving the sweete droppes sprinkled by the spring in the bosome of the earth , ceres doth present him with cornes , bacchus with wines and pomon with fruits . summer beginning at the solstice , when the sunne enters in cancer the 11 of iune , and endeth at the equinox of the harvest , the sunne being in libra , the 13 of september , from his solstice in summer , till the equinox in harvest , the dayes shortneth still and the night groweth longer , and then they are of equall length . among the signes , cancer is more hote than dry , leo extreame hote and dry , in virgo the drouth surpasseth the heat , cancer taketh the name from the back going of the sunne , being at the hight as a partane doth , and leo is so called , because the sunne is red and burning then as a lyon : virgo by reason of the earths infertilitie , in that season , the earth being dryed by the heate of the sunne : the sunne entering in leo , the little dogge beginneth to kyth , and so soone as hee enters in the first degree , the great dogge is perceived : which hath eighteene starres , the little dogge is called by the greeks syrios , because of his great heate and drouth , the little dogge appeareth a day before the great , the first the 16 the latter the 17 of iulie , while the dogge doth make his course , the space of six weeks in the caniculare dayes , hee augmenteth the heate of the sunne by his presence , ingendring many diseases from extreame heate , for the moderating of this heate , the lord hath appointed certaine north winds , verie gentle , called etesias , that is yearely , because they appeare ordinarly about the rysing of the dogge , and continue from three houres in the morning till night dayly . the heate of the sommer is so great , that it not only dryeth the body , but also pearcing thorow the skinne , it dissolveth not only the humour betweene the hide and the flesh ; but also the spirits : so it weakneth the body , and ingendereth much bilious blood , from the which floweth vomiting of bile vpward , and dysenterie from bile downeward : this tyme would bee enterteined by refreshing things , as a cooling aire , and cold meates , vsing much purpie , ●actuces , endiue , sourocks , and other herbs , both in broth and sallad , eating rather boyled than rosted , having for sause vinegar , the juice of sydrons , or oranges , flying all spyceries : and because the weaknesse of the body doth not admitte much meate at once , and the great dissolution of the same doth require great reparation , to eate little and often is best for this tyme : drink would bee taken in greater quantitie , but weake in qualitie : exercise should be little and that in the morning , and they that can not sleepe , the night may repose a little after dinner . of harvest or autumne . although autumne hath just reason to bee sad , seing his father the sunne to leaue him , and take his journey towards a strange countrie , and his mother the earth to bee sorrowfull by reason of her golden lockes which are dayly fading , and her pleasant laughing countenance that is changing to bee vnpleasant and shaggring . yet shee may rejoice with her husband bacchus , having through their louely conjunction brought foorth wyne , and by the helpe of pomon many fruites . the autumne beginneth at the equinox , and endeth at the solstice in the winter , conteaning a part of september and december , and whole october , and november , from the beginning the day still shortneth , and the night groweth long , for in september the day and the night hath each of them twelue houres , but from thence the day diminisheth , and the night groweth longer . amongst the signes libra is more hote than cold : scorpion is very hote and dry : sagittarius is more cold than dry . libra is so called , because the night and day are in equall ballance : and scorpion by reason of the byting of the cold subtile aire , as a scorpion , making the earth dry and cold . and sagittarius , while by the shooting of his arrowes , hee makes as it were the ground and all things dead . in libra , bootes a signe with 22 starres , whereof the ehiefe is arcturus , is remarked : the harvest is cold , in regarde of the summer , and dry in respect of the winter : it is not absolutely hote or dry , cold or humide , and so not temperate , as is the spring : for there is not only found an inequalitie in the whole season , but also in one day , which is now warme now cold , as at noone it is hote , at night it is cold : this inconstancie causeth diverse diseases inconstant and dangerous , by the production of humors of inequall temper , throgh the cold it hindereth the dissipation of the cholere , ingendred in the summer , by the which it causeth a change of the same bile in melancholy , which is not absolutely cold and and dry , but of inequall temper , being more dry than cold : so wee see sundrie diseases of the summer to bee revived by it , and many severs , quartanes , and erratiques , inflation of the ratte , hydropsies , lienteries , sciatiques , passions , ashmatiques , epiplespies , and others , the quartanes , proceeds from a black melancholious blood which then abounds : the erratique ●evers of the inequall temperature of the aire , the swelling of the melt , of the abundance of the melancholick humor : for the preveening of their maladies , it is good to purge this season : wee ought to shunne the cold aire of the morning and evening : meates of moderate temper should bee vsed , taking more meate in summer , but lesse drink and stronger . the winter . it is no wonder to see the winter still weeping because of his far distance from the sunne his father , regrating still his mother vestas case , droupping for her husband titans long absence , who carieth on her head a white vaile in place of her daintie coffe , flowred with roses , and winter with his teares doth pavie the ground with pleasant cristall , but seing the same tramped vnder foote , renuing his teares , hee turneth all into myre and clay . the winter beginneth at the solstice , which is in it , when the sunne entereth in capricorne , and finisheth at the equinox in the spring , when the sunne beginneth to enter into aries , it containeth three signes , capricornus , aquarius , and pisces , a part of december and march , but whole ianuar , & februar , from the beginning of winter to the end the dayes grow longer , the night shorter , at the end they are of equall length , being the equinox : capricorne is more cold than humide : aquarius is both cold and moist extreame : pisces is more wakthan cold . orion kytheth his whole force in the beginning of winter , who affraighteth much the sea-men , moving still stormes at his rysing . the most frequent diseases of the winter , according to hipp. are the pleurisie , and peripneumonie , because the instruments of respiration are hurte by the coldnesse of the aire , it moveth also destillations by the nose , rheumes , cough , paine of the breast , side , loines , head , dissiues and apoplexies , when the head is full : for to preveene these wee ought to cover well the body , but especially the head , breast , and feete , and vse hote meates and dry : salt meate and venison is better now than in any other season : rosted meate is better than boyled , spices now are good , and hote herbs ; more meate may bee taken now than in summer , but not so often , and lesse drink than meate , but strong , because the humiditie of the season , and long sleepe doth moysten the body much . a regiment for vvomen with child , bairnes , and novrses . the good gardner hath not only a care of the impe and tree ; but also of the seede which kyths by his carefull choosing , and labouring of the ground for this end . at whose example , ( that this my worke should not be manck in any thing ) i haue made digression conteining the safe keeping , and right governing of the ground , wherein man his seede is sowne . women with child are likned to one bearing a weightie burden , by a small threed tyed to their hands , who going , softlie , and warily may happily bring their burden to the purposed place : but if they bee agitate by any inordinate or violent motion , easily their burthen partly by the weight , and partly by reason of the small string will fall to the ground : so it sareth with them , for if they move violently , or suffer agitation either in a coach or chariot , or by any other sort of ryding , or if they bee troubled suddainly by the passions of the mind , or vse evill food , smell evill savoured things , behold things fearefull , a suddaine impression of these being first in the spirits , next in the blood and last by these in the tender bodie of the child , the knittings breaking , they readilie are brought to bed before tyme. for this end let them haue a care to keepe a moderat dyet in all things , vsing good and nourishing meats , being more sparing in the first moneth then afterward , because the menstruous blood doeth then abound , not imployed either for grouth , or nourishing of their birth as yet ; it is better to take often and little rather than too much at once : they should flee , all meats of a bytting facultie , also all windie , all procuring either the fluxe of their water , or of their flowers , as capirs , oynions , garlik , safrane , and strong wine : they should vse little drinke , least the ligaments become , sl●brie , shunning darknesse , solitarinesse and melancholie . the first moneth should bee quyetly past over without motion . the second a soft gentle walking is good . the third a little quicker . the fourth , fifth , and sixth admitte greater exercise , and stronger motion . the seventh , eight , and till halfe of the nynth , requires some greater rest and quyetnesse than the former , among these the eight as most dangerous , would bee quyetest and most carefullie keeped , from the middle of the nynth till their birth , a more quicke motion , and frequent , exercise is properest for the furthering of the same . they should shun the companie of men the first moneth , for feare of a new conception , afterward they may bee more bold : also all passions of the minde , because by chasing the blood inward , they choke the child , which often falleth out in great wrath , or sadnesse . too long sleepe is not evill , from the which they should awake quietlie . they should keepe themselues from excessiue cold or heat , and from the north and south wind , for both the one and the other doe moue a distillation , from whēce a cough , the which hastneth their birth before , the tyme flying alwayes the noyse of thunder , & guns of great belles , and the like : and because that women with child , either hath lost all appetite , or are troubled with an inordinate , as a desire to eate strange things , as also with a paine in the stomack , gnawof the heart , great spitting , short breath , sore head , swelling in the legges , and an vniversall heavinesse thorow the whole body , proceeding from the suppression of their flowers , ( yet there be some so full of blood , who hath them , the first moneths , others all the tyme ) least these and the like by weakning of the mother , doe precipitate both mother and bairne in hazard of death : it is better to purge these vitious humors , than to suffer such manifest dangers . the properest tyme for purging , according to hipp. is from the fourth moneth to the seveneh ; for the child ( saith galen . ) is tyed to the matrix of the mother , as the fruites are to the trees , the fruites new budded out haue the stalk so tender that little shaking will make them fall , but being with tyme more firmely tyed to , they are not so shortly broken , till the tyme of their maturitie , where they fall off themselfe without helpe ; so women with child are in lesse danger the fourth , fift , and six moneths , then the first and the last . women with child should not be bled , except in a great necessitie , least the bairne by bleeding , frustrate of his foode , bee forced to breake foorth before the tyme to looke for meate ; yet there bee some women who are so full of blood , that except you draw blood of them , they will chocke the child in their belly , of such blood may bee taken once or twise . women with child should cast away their buistes , which they vse , to keepe them small about the middle , and that so soone as they find their bellie to swell : for they hinder the grouth of the child , and constraineth it often to come foorth before the tyme. whosoever hath of custome to parte with child , through the moistnesse of their bairne-bed , let them weare about their neck the eagle stone , called by the greekes aetites , applying this plaster over the belly and the loines . r. gallarum nucum cupress . sanguin . drac . balaust . myrtill . rosar . an drag . 1 ss . mastic . myrrh . an drag . 11 thuris hypocistid . acaciae . gummi arab . bol . armen . an drag . 1. camphor . scrup . ss . ladan . vnc . ss . terebinth . venet . 11 picis navalis . vuc . 11 cerae . q. s. fiat emplastrum secundum artem extendatur super alutam ad praefatum vsum : if the passage of the belly bee stopped ( as often it falleth out ) the last moneths , the trypes being straitted by the matrix , let them vse broth of barley , malves , beetes , and mircurial . of their governement , the tyme of their birth , and after the same . there bee three things required to a naturall birth , the first a-like fordwardnesse both in the mother and the child : so the child requiring more meate than the mother can afford , and greater libertie to take the aire , hee tares with his hands and feete his thinne membranous sheettes : the matrix againe wearied of its burden , doth contract the selfe , for the expelling of it : now if any of these bee inlacking , their birth is not without danger : for if the whole action be imposed on the mother , as it falleth when the child is dead , or verie weake , it is with great paine , which sometymes bringeth death : and if the child get all the businesse to doe , by reason of the mothers weaknesse , it is of no lesse hazard . the second is a due forme , which hipp. describeth in his first booke de morbis mulierum , and in his booke de natura pueri , in these words : a childe ( saith hee ) if the birth be naturall commeth foorth head-long , and he giveth the reason in an other place of this , because the parts aboue the middle are heavier than beneath it : moreover if the feete come first foorth , they in stretching of themselues should stoppe the passage to the rest of the body : so the custome of the ancients was , ( as reporteth plinius in seven bookes of his naturall history , ) and is now also to carie the dead with their feete formest , because that death is contrarie to life . the third thing required , is , that it bee quicke , easie , and without great paine or many symptomes . the tyme of birth . nature ( saith arist. ) hath set downe a certaime terme and tyme of birth almost to all the creatures , only man hath diverse tymes : so the doue hath her mouthly birth : the bitch keepeth still foure moneth : the mare nine moneth , the elephant two yeare : only woman changeth , having for terme the 7 8. 9. or 10 moneths : the first is the seventh , before which no childe can bee liuely : the next is the eight , in the which , according to hipp. and other physitians are not liuely : the nynth is the mostnaturall , and best of all : the tenth and eleventh in the first dayes are liuelie also , although that birth doth not fall often foorth in them . now that women be not troubled before the tyme , remarke heere the signes of birth approaching , these are , a paine from the navell to the secret parts going about to the loynes or small of the back ; a discent of the bairn-bed causing a swelling about the privie members , a rednesse of the face : the mouth of the matrix open and straight , and in the entrie of it there is found a lumpe about the greatnesse of an egge a shivering through the whole bodie , and in end a certaine liquor issueth foorth : first in little quantitie then more larglie : and lastly there floweth a watrie blood if it bee a femall chylde , but pure , if a man child . there are three things to bee remarked about the tyme of the birth . the first , that the travelling woman be not burdened with too much meate , for thereby the naturall heat is drawne from the matrix to the stomack . secondly that the mid-wyfe doe not handle roughly , the bairn-bed of these who are long in travelling , but gentlie their hands being oynted with oyle : thirdly that the woman bee not troubled , till the foresaid signes appeare , especialy the straightnesse of the mouth of the matrix , and the eshuing of these humidities . these appearing , let her so be placed that her loins bee free , le●ning most on her back and shoulders , her heeeles bee bowed inward toward her buttoks being lifted vp , and that her thighs bee so farre asunder as possible they can . thus let her leane rather than sit , holden vp behind by a chaire , or the bed-side . others standing do bring foorth their birth leaning to their hands , fastned to an hold . this tyme if the air of the chamber bee too warme , it must bee refreshed by opening of the windows , least they faint . and when the paine returneth , the mouth of the matrix being open , let her who is travelling containe her breath , keeping her mouth and nose fast , and presse downe-ward with all her power , the midd-wyfe softly with her hands helping her by pressing also from the navell downward , desisting when the matrix beginneth to close , least they travell in vaine . the childe should bee received by the mid-wife in a soft small and warme linnen cloath , and that quyetly , least any of the members should bee hurt . this done , the woman should bee laide in her bed , in a darke chamber , with her thighes asunder , least the issuing of the blood should bee stopped , which ought to bee dryed vp by the oft changing of warme clothes , least either by the sharpe byting , or the vnwholesome stinking , it grieue the delyvered . it were not amisse to ty a band of two hand-breadth about her navell , both for the furthering of her purgation , as also from hindering of inflations from cold wind , which readily then entereth through the emptinesse of the matrix , which thereafter breedeth a suffocation of the same : after her delyverie a drink of the best in little quantitie will doe no harme : let her absteane two dayes from flesh , vsing the while caddels , aleberries ; and such like easie digestable meates , and nourishing , for the repairing of her forces , eshewing all suddaine charging of the stomack , either by the great quantitie , or diverse qualitie of the meate : for her weake force doth not admit that , rather come by degrees to the former dyet , shunning all suddaine repletion after such an evacuation , it is better to giue them oft and little , eight dayes being past they may eate more largely , espec●ally if they nourish their child . they should absteane from all kind of herbes , fruites , and legums , that is pease , beanes , and the like . if after her deliverie her paine continue , the mid-wyfe shall search the bairne-bed if there bee any congealed blood in it , ( as sometimes there is , which being taken away the paine cea●eth ) or any lumpe of flesh : applying also to her navell the secundines or after birth yet warme , the skinne of a ramme hote from the sheepe aliue . when they come to nourish the child , they should cause sucke the milk of their breast the first two or three dayes , by some old woman , that the old vnwholsome milk may bee drawne foorth , and better supplie the place of it , twentie dayes is the terme of purgation after a man child , and fourtie after a f●mell , the which space they should keepe themselues free of the societie of man , yet these that are of strong constitution , will purge sufficiently in eight or ten dayes . of the government of the child . so soone as the child is brought foorth , his navell should be cut about three finger broad from his bodie , and then tyed in the lovest part , and sprinkles in the vppermost parte , where the incision was made with the powder of bol . armen . sanguinis . draconis . sarcocolle . myrrh . and cumini and then covered : bounde vp with a little wooll dipped in the oyle of olives , afterward see it bee washen in warme water by the nurse , and oynt againe with the foresaid oyle , his nostrils should be softly opened and his pricke looked if the passage be open : his eyes tenderly wiped , his fundament rubbed and handled , for the procuring of the passage , to the clensing of the stomack from a part of the menstruous blood lurking in it , drawne in while hee was in his mothers belly , the which staying , and not cast out , presently after his birth , or at the farthest the first day doth cause either death , or the epilepsie : it is remarked , that this issuing before the birth doth foretell a parting with child . for the purging of the child from this black blood , it is good before hee sucke any to giue him of hony halfe an vnce , of fresh butter two dragmes , with halfe a scruple of myrrhe , and when the halfe part of the navell falleth away , it should be sprinkled againe with the powder of burnt leade , and afterward wrapped in warme clothes . the member are to be stretched foorth , and made straight by the warme hand of the nurse , for now they are ready to receaue any crooke or hurte : the child should bee washen twyse a day , in the winter with hote water , and in the summer with warme : neither must hee bee longe keeped in the water , then the body becommeth hote and red . keeping his nose and eares free from the droppes : being washen and dryed , let him be laide straight with his armes , close to his sides , and his feete together in warme fyne linnen , then put in his craddle , with his head , and vpper parts highest , that the humiditie may fall from the head to his lower parts , layed on his back , for that is the surer , then on either of the sides , least his soft bones , and lightly tyed , by weake bindings , vnder the burthen of the whole body doe bow , or bee disjoynted : but so soone as his teeth doe come foorth , hee may bee accustomed to ly now on the one side , now on the other : aboue his head in the craddell their should bee placed small twigges , or wands bowed , covered with clothes , or in place of these a little canopie , whereby the wavering , and inconstant motion of the childs eyes may bee restrained and corrected , least by long looking too earnestly to any thing a-side , he become glyed , or by inconstant wavering to and fro : of still winking and moving , ringle sight , for a frequent turning of the tender eyes , turneth in end to a habite , which can not be forborne : so a childe by oft looking to his g●yed nourse , will become so in end , having imprinted by long custome a habitude in the muscels , moving the eye towards the nose , which are stronger than the opposite muscles , such-like bairnes by oft vse of the left hand , becommeth more perfite of it than of the right . of the nurse . there is no milke so proper for the child as the mothers , being accustomed in his mothers belly to feede on it while it was as yet blood , and now turned by the pappes into milk : but when the mother can not , being either sickly or weake , or lacking milk sufficient , or pappes competent . let them make choise of a nurse , with these conditions following : first , that she be of a temperate complexion , not subject to diseases , of good colour , and proportion of body , neither too fat nor too leane , but proper and handsome , with pappes of mediocre consistance , that is neither too little nor too bigge , nor long and hanging , neither over soft or hard , with the ends long eneugh , that the child bee not troubled in gripping ●hem , with the brest large and great : secondly , let her bee in the flower of her age , that is , betweene 25 and 35 : one younger aboundeth in superfluous excrements , and older is too dry , by lack of the naturall moist , and heate dayly decressing : thirdly , see shee be diligent , lustie , merry , sober , chast , meeke , not sluggish nor sadde , no gluttoun , nor delicate of her mouth , no drunkard or vncleane , not cholerick , or envyous , but gentle and courteous : for the child doth not follow so much the nature of any , ( except the parents ) as the nurses : fourthly , that shee bee not of a long tyme delyvered , for when they passe two moneth without causing suck their pappes , nature becommeth forgetfull to furnish them matter for milk : fiftly , that she be not with child , otherwise the best part of the blood will bee imployed for the intertaining the child in her belly : sixtly , that her last birth be a man child , because her blood is purer , and the excrements are fewer , and so the milk must bee better : seventhly , that she hath beene brought to bed at the tyme , for they who are before the tyme , are commonly sickly , or infirme : eightly , that their milk bee of an mediocre substance betweene grosse and subtile , thick and cleare , of colour white , of tast sweete , in smell pleasant , and in sufficient quantitie . the nurse should vse much nourishing meate ( except shee abound in milke ) and of easie digestion , as wheate bread of two dayes , the flesh of vealles , kiddes , fowles and birds of the field , pearches , trouts , solles , pykes , and soft rosted egges , flying all spyceries , all sowre or bitter things , and mustard . fruites are not good , except prune-damase , and ●igges : nor wine , or strong drink , neither the companie of man. first , because dallying with venus troubleth the blood , and consequently the milke : secondly , because it diminisheth the quantitie of the milke , by turning the course of the blood downe-ward from the breast to the matrix : thirdly , because it giveth the milk an evill smell by the corruption of its qualities : and lastly , because it lifteth the nurses apron , and putteth a kidde in her kilting . milke is deficient to the nurse , either from lacke of meat ; great care , too much griefe and paine , or from any in disposition of the whole body , or of the pappes only , if lacke of victualls cause it , cause help her dishes both in quantitie and qualitie : if care , griefe , or paine , cause banish them . goates pappes or yewes boyled with their owne milke haue a peculiar facultie for restoring of the milke lost , as also wheate bread baken with kynes milke , decoctions made with the leaves and seede of greene finkle , or of anise and milk . the nurse should haue care to keepe the chylde in a place of temperate aire , shunning the sunne , the night , raine , and all sort of intemperate season . the quantitie of the milke is to bee taken from the age , complexion , and the desire the child hath to sucke . the first moneth lesse , by reason of his inabiltie to digest much : afis better for him : so hee that is of a complexion humide sooner than hee who is drye : also one that is wholesome , than he who is infirme and sicklye . diseases also according to their diverse nature will change the terme , causing waine him sooner or later : such-like the season , for in summer it is not good to waine him , for to give him solide meate in place of his milke , which are not so easily digested : in like manner the region , for in a countrie verie cold hee may bee wained in the midst of summer , & in a very hot , in the hart of winter . also the sexe for the males may bee sooner wained than the femals : because they haue their teeth sooner , and haue greater heate and force to digest their meate . hee should bee wained by little and little , by giving more seldome the pape and ofter of other meate . and if hee bee not willing to quyte it , you must cause rubbe the head of it with wormewood or aloes or any bitter thing . being wained , veilles , mutton , capons , henns , partridges , and birds of the field are fittest for them : boyled meate is better than rosted ; soft egges are never evill , so prunes boyled with suggar : they must abstaine from oynions , leekes , sybouse , garli● , mustard , salt meat , or spyced , olde cheefe , baken meat . their drinke should bee small aile or watter , no wayes wyne , because it easily hurts their braine and nerves , being as yet weake and tender , as also addes heat to heat , whereby their naturall moysture or humiditie is dryed vp . the child should sleepe much because he is of a moyst complexion , and sleepe moisteneth more by hindering the dissipation of his naturall humide substance : hee should ly on his back , till his members bee strong , and hee beginne to vse stronger meat than milk : and easie rocking is best , for by it the naturall heat retires the selfe within , and the spirits become drowsie : but a toylsome catching , tosseth the milk to and fro in the stomack , hindereth the disgestion , troubleth the spirits and braine . so soone as he awakes in the morning , you must haue a care that his bodie bee made cleane , from all the excrements , by the seidge below , and by purging the head aboue at the nose , washing his mouth , eares and eyes , and combing of his head , both for the lightning of the same and making of the haire pleasant and faire . and having attained to the age of five yeares , send him to the schoole , where hee may with the elements of knowledge , bee informed in the rudiments of pietie , that is , taught to know loue , feare , and serve his god the neglect of this makes them first disobedient to their parents , next shameleslie debosht thirdly , spectacles of miserie through their tragicall end , or objects of pitie , having nothing to spend : our thriftie yea rather theifie parents now a dayes , stryving per fas & nefas , by hooke and crook to bigge a hedge of earth about their children , either they liue within this hedge a firie divell , or a sillie foole . the frenetick foole ( when old miser is gone to hell to beare dives companie , who living , would not bestow a pennie on the poore , or dying , leaue any of his goods for any publick worke , as planting of seminaries of learning , building of kirks and hospitals : ) not able to suffer the heat the hedge doth make , presently maketh a breach , in turn●ng his fathers cape ( as old as the king ) in a silke bever , his two pennie band in a thirtie pound ruffe , his coate and cloake of the wyfes making , in some ris●ing silks and his doubled with panne drop de sean cloake . his course prickes , in stoc●kings , garters , roses , russet walking bootes , and gingling long necked spurres , his prentise in a page . thus breach being made , where through the gallant hath past his body , next the tempestuous winde of the vengeance of god , which the father had scraped together with the goods , seaseth on the hedge , and entereth the better of the breach : this wind is , some mischeife befallen this gallant in his intemperat over night drinking as murther , or by his immoderate gaming at cards and dyce , ( the divells two speciall factors ) as losing of a great part of his goods : the murther takes his head , losing , takes his wit , so that thereafter , as a madde man , desparing of recoverie , with both his hands he throweth downe the hedge , and scattereth the same abroad to everie one passing by : thus my gentleman the last yeere , by the meanes of his geare , supposed a lords peere , this yeere being poore is a beggars brother , and yet these gentills are very frequent amongst vs : so for one lawfully begotten , and truely nobilitate , by vertue there be twentie earth borne bastards , new start-vps , by the excrements of their mother the earth : if i were a noble , i should be ashamed of such a mother . the silly foole sitteth within his hedge , like a gouse on egges , then presently a cunning catching lawyer marries his sister , who findeth out some clause in his evidents , by the which hee alledgeth a parte of the hedge to belong to him , so my block-head getteth vp to hold vp his hedge . the while hee is a strugling with his partie , there commeth one behind him , ( a pirate by sea , or a thiefe by land , ) and hee pulleth downe a parte of it : next his wife at home tyed to him a duarfe , or an impotent , either of body or of mynd , sometymes of both , ( forced by her parents ) allured by his goods to match with him : yea , ( if without offence i may say it ) holden like a kow to the bull , ( not enjoying , though a reasonable soule , the libertie of the prettie birds , vnreasonable beasts , who doth make choise of their owne mates , ) maketh of a silly asse a horned sheepe : thus the lawers chyding , the pirats or theeves robbing , the wifes whooring abateth the poore sottes little courage , and not prevailing for all his toyling , hee returneth gouse-like to his nest againe , where wringing his hands , and hanging his head , his geare hee seeth spent , while hee hath neither meate , drinke , nor clothes of it . of the diseases befals children , and their cure . although that children bee best provyded in naturall heat and moysture , from the which the life of man depends , yet they are subject to many diseases . children that are all over scabbed , also that cast much flegme and pituite at mouth & nose , suchlyke these whose bellie is verie louse , if it doe not proceed from too great aboundance of meate , prognosticks a more constant health to follow . the infirmities of babes , are pustuls in the roofe of the mouth , called the water canker , vomiting , cough , watching the night , feare in the sleepe , waknesse of the eares , and inflamation of the navell . and when their teeth breaks foorth , they are troubled with a itch in the gumes , fevers , convulsions , fluxe , and when they become older and greater , an inflamation in the waxe kirnels disjoynting of the vertebres or links of the back , a shortnesse of the breath , the gravell , wormes , cruells , and other tumors in diverse parts of the body . the pustuls of the mouth , according to galen . commeth of the sharpnesse , and serositie of the milk which easily exulcerateth that place , being as yet tender : vomiting is from the abundance of the milk , over-charging the weake stomack : the cogh is from the humiditie of the braine distilling on the lightes . night watching , of the sharpnesse of the vapours that ariseth from the stomack to the head feare in the sleepe , is of the meate corrupted in the stomack , which sendeth evill vapours to the head , from the which aryseth dreames , procuring feare . the runing of the eares is , from the humiditie of the braine : the inflammation of the navell proceedeth of the evill cutting and binding of the same : the icth of the gumes , from the pricking of the teeth preasing foorth . the fever floweth from the paine the teeth maketh , from the night watching , and from the inflammation of the gingives . convulsions are from the former causes , as also from the cruditie of the nurishment , which hurteth the nervous partes , which are not as yet strong . the fluxe commeth of the indigestion of the stomacke . the inflammation of the waxe kirneles , and likewise the dislocation of the linkes of the backe , are from defluxion from the head , as also the shortnesse of breath called asthma . the gravell taketh the origine from aboundance of raw humours ingendred of the gluttonie of the chyld , the which going to the bladder , furnisheth matter to the heate , to worke on for the production either of a stone , or of gravell . wormes breeds of the corruption of the superfluities of the body , and of the great heat of the same . tumours , cruels , and the like , of the aboundance of the foresaid supperfluities . hence it appeareth that bairnes are subject to many sicknesses , which ariseth either from the comming foorth of the teeth , or from the evill nourishment they haue gotten in their mothers bellie , or of the evill milk of the nurse , or from their evill guiding , by their mother and nurse , or from their owne gluttonie , or immomoderacie in soucking , drinking , eating , moving , or sleeping . for to make the teeth come foorth easily , and so to preveene the sicknesse that may flow from thence , as fevers , convulsion and the rest : the nurse must rubbe the gumes gently with her finger , both for to open the passages and also to draw foorth the water that is within , bowing the childs head that the rheume may powre out , afterward oynt the same with oyle of camomile , or sweat almonds , or dukes , or hennes grease , or with hony , or fresh butter . during this tyme , hee should souck lesse then before , also abstaine from all chawing meate , not vsing any thing that is actually cold , for feare it ding back the humour sent thither to prepare the passage to the teeth that are comming foorth , for the eshewing of the rest of the diseases , let the mother , the childe , and the nurse keepe the dyet that hath beene set downe to them , and so i leaue them . of conception according to the diverse sortes of it . as conception doth cause joy when it is found to bee true ; so being false , the hopes frustrate , moveth griefe . for preveening these suddaine changes , i haue thought it expedient to annexe heere the markes of both the one , and the other . the signes of true conception . there bee diverse signes of it which are commoun to it , with a false conception : passing these , i will heere make mention of the chiefest : as are , the retention of the seede by the femell sexe , after the lawfull and naturall imbreacings of both the sexes . next a contraction of the matrix , which breedeth a shivering through the whole body , and a coldnesse a-longst the back . then within a little space a smalnesse of the belly , especially about the nevell , where it appeareth to be some-what hollow , and when the tyme of her flowers draweth neere , in place of them she finds her papes become hard and hote , at the end of three or foure month the child doth moue . of false conception . there bee diverse sortes of it , arysing either from a lumpe of flesh , in the matrix , called mola , or from a wind or a watter : a mola is a lumpe of flesh without shape , bred in the matrix , which either sooner or later is cast foorth . it is caused of a little portion of seede i●vironed , and almost chokked by a too great abundance of menstruous blood , and so the spirits are not able to sorme any thing : the marks are one in the beginning with a true conception , as a stopping of the flowers loosing of appetite , loathing , vomiting , swelling of the belly , and growing of the papes . but after they differ , for with a true conception a woman dayly after the first moneth groweth lustier , with a mola dayly worse , after the third or fourth moneth a child moveth , but a mola never except , when the woman turneth in her bed , and then like a stone it falleth from one side to an other : it moveth often by this falling the paines of her birth , without effect . it hath moreover a certaine pricking and grinding in the belly ; also being pressed by the hand , it giveth place or way to the presser , returning againe to the owne roome , which a child or true conception will not doe . such like the belly is much harder with a mola than with a child . in a mola the monethly courses rusheth often foorth like little peeces of flesh in great quantitie , and then the woman dayly becommeth extenuate , in end all the body shirping , and the belly growing , it resembleth an hydropsie , yet it is different from it by the hardnesse of the belly by it , and in not receaving any impression made by the finger or hand : it brings an vniversall lasinesse of the whole body , with a softnesse of the members and trembling ; sometimes a swelling of the eyes and lippes , a dissinesse of the head . a mola is cast foorth sometyme after fourtie dayes , sometymes after three moneth : others keepe it two , three , foure , or fiue yeeres , yea all their life . a false conception from wind or water . such sorte of false conceptions befalleth when the monethly courses are stopped to a woman vsing the companie of man , and her belly riseth , the rest of the marks of a true conception concurring , she not having for all this conceaved any liuely thing , but something correspondent in substance to some of the elements , as wind or water : the cause of these is the seede of both the sexe infirme and weake , receaved by a matrix of the same indisposition , by the which meanes the spirits contained in the seede , doth evanish : it may proceede also from a small skinne , closing the mouth of the matrix , and so stopping the issuing of womans monethly courses , whereby the belly swelleth , and is bended , vpon the which there followeth often the fittes of a woman travailling : this is knowne to bee the cause , when that the skinne is cutte , and the blood gusheth foorth , and shee is fred of her paine : to try these sorts of conceptions , wee should try if the woman hath beene troubled before by corrupt , or vnnaturall courses , ( as commonly they doe preceede ) vpon the which hath followed presentlie this swelling of the belly , whereby it differeth from a true conception , in the which the wombe first is drawne in , before it be bended foorth : if the matter of this false conception bee windie , it is knowne by the resounding of the belly beatten thereon , like vnto a drumme : also by a paine of the heade , loynes , backe , and of the privie members . if water cause it , there is perceived into the motion from one side to an other , the noise of water catched to and fro ; also a dropping of a serious watrie mater from the secreete places , which is verie byting , and of an evill smell , the feete , face , and eyes swell in it , the whole body becommeth pale , and they looke like hydropicks , and almost the rest of the marks of a mola are to be found heere , from this disease women become often barren . the not distinguishing of a true conception from the false , hath beene often troublesome and chargable to diverse : such was the case of a lady in burdeous , who after nyne moneths carefull carying of her selfe , least shee should hurte her supposed child , and three weekes troublesome travailing , in end was delyvered of a fart forsuith : let any man who is feared for to be deceaved either with pillowes vnder the kilting , or farts in the skirping , supplie that which hath beene omitted by me , for i hope not to be deceaved this twelue moneths by my wife , and so farewell . finis . approved directions for health, both naturall and artificiall deriued from the best physitians as well moderne as auncient. teaching how euery man should keepe his body and mind in health: and sicke, how hee may safely restore it himselfe. diuided into 6. sections 1. ayre, fire and water. 2. meate, drinke with nourishment. 3. sleepe, earely rising and dreames. 4. auoidance of excrements, by purga. 5. the soules qualities and affections. 6. quarterly, monethly, and daily diet. newly corrected and augmented by the authour. naturall and artificial directions for health vaughan, william, 1577-1641. 1612 approx. 174 kb of xml-encoded text transcribed from 81 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a14298 stc 24615 estc s106222 99841942 99841942 6562 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be 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(eebo-tcp ; phase 1, no. a14298) transcribed from: (early english books online ; image set 6562) images scanned from microfilm: (early english books, 1475-1640 ; 582:16) approved directions for health, both naturall and artificiall deriued from the best physitians as well moderne as auncient. teaching how euery man should keepe his body and mind in health: and sicke, how hee may safely restore it himselfe. diuided into 6. sections 1. ayre, fire and water. 2. meate, drinke with nourishment. 3. sleepe, earely rising and dreames. 4. auoidance of excrements, by purga. 5. the soules qualities and affections. 6. quarterly, monethly, and daily diet. newly corrected and augmented by the authour. naturall and artificial directions for health vaughan, william, 1577-1641. the fourth edition. [8], 150 p. printed by t. s[nodham] for roger iackson, and are to be solde at his shop neere the conduit in fleetestreete, london : 1612. an edition of: vaughan, william. naturall and artificiall directions for health (stc 24615). printer's name from stc. reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually 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2004-07 rachel losh sampled and proofread 2004-07 rachel losh text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion approved directions for health , both naturall and artificiall : deriued from the best physitians as well moderne as auncient . teaching how euery man should keepe his body and mind in health : and sicke , how hee may safely restore it himselfe . diuided into 6. sections 1. ayre , fire and water . 2. meate , drinke with nourishment . 3. sleepe , earely rising and dreames . 4. auoidance of excrements , by purga . 5. the soules qualities and affections . 6. quarterly , monethly , and daily diet. newly corrected and augmented by the authour . the fourth edition . london : printed by t. s. for roger iackson , and are to be solde at his shop neere the conduit in fleetestreete . 1612. to the right honovrable , my gratiovs mother in law , the lady lettice , vvife to the valerous and heroicall knight , sir arthur chichester , lord duputie of his maiesties kingdom● of ireland . madame , it hath euer beene a customary fashion among students , to chuse out some noble personage , eminent for vertue , vnder the glory of whose name , their bookes might walke vp and downe on the worlds theater , secured from that spitefull spirit of detraction , whose blustering blasts of blasphemie , i lately endeuoured to coniure and conuict . after the like manner , to be somwhat in the fashion , loe here i submit before your eyes of grace this saplesse worke of mine , that the starry influence of your auncient loue may reflect vpon the darkest parts therof , where perhaps the distance of climate with-holds your directest beames . i know your ladyship is stored with far more precious presents : onely dutie herein seemes to free me from presumption , in dedicating the blossomes of my youthfull studies to one , who is as wise as i am mindfull , as fauourable as i am faithfull , and euer will continue at your ladiships command william vavghan . a table , declaring the contents of the sections and chapters of this booke . the first section . chiefe causes and rules for preseruation of man health . chapter 1. of ayres for pleasure , health , and profit . fol. 1 chapter 2. of waters , with their kindes . 9 chapter 3. of fire , and what kinde is best . 12 the second section . food and nourishment what 's good and bad . chapter 1. of bread and drinke of all kindes . fol. 13 chapter 2. of wines of all kindes , and how to choose the best . 19 chapter 3. of dyet drinkes for the sicke and healthy . 28 chapter 4. of cyder and perry , with the vse thereof . 31 chapter 5. of flesh , and which is best , and how to preserue it sweet . 33 chapter 6. of fish of all sorts , and which is best . 40 chapter 7. of milke , butter , cheese and egges . 44 chapter 8. of sauces , best and most sauory . 49 chapter 9. of hearbes , with their vses . 54 chapter 10. of common fruits , with their vses . 56 the third section . sleepe , earely rising and dreames . chapter 1. of sleepe , with the commodities and discommodities thereof . fol. 58 chapter 2. of early rising . 60 chapter 3. of dreames . 61 the fourth section . euacuations . chapter 1. of exercise , and which is best . fol. 64 chapter 2. of vrines . 67 chapter 3. of fasting . 68 chapter 4. of venery . 69 chapter 5. of bathes . 70 chapter 6. of excrements and bloud letting . 72 chapter 7. of purgations , with the vse of tobacco . 74 chapter 8. of vomits . 82 chapter 9. of common sicknesses . 84 the fift section . infirmities and death . chapter 1. of the causes of hot infirmities , and of cold . fol. 87 chapter 2. of the wicked motions of the minde . 89 chapter 3. of the age of man , and how his life is deuided . 112 chapter 4. of the foure humours . 121 the sixt section . restauration of health . chapter 1. of the foure parts of the yeare . fol. 123 chapter 2. of monethly dyet . 129 chapter 3. of medicines and meanes to prolong life . 138 chapter 4. of mirth , and the effects thereof . 141 chapter 5. of daily dyet . 143 finis natvrall and artificial directions for health . the first section . what be the causes of the preseruation of mans health ? chap. i. the causes of the preseruation of mans health be foure ; the first , aire , fire , and water . the second , meate and drinke , and such as we vse for nourishment . the third , mirth , exercise , and tranquillity of the body . the fourth , auoydance of excrements , vnder which phlebotomie , purgations , vomits , vrine ; sweat , bathes , carnall copulation , and such like are contained temperately . what is ayre ? aire naturally by it selfe , is an element hot and moist , whereupon the whole constitution of our liues dependeth . the attraction of this naturall body is so necessarie vnto vs , that if any one of the instruments of our bodies be stopt , we cannot choose but forthwith be strangled . in respect whereof , the choosing of a good ayre must ( for the preseruation of health ) obtaine the chiefest place . which is the best ayre ? that which is a mans natiue soyle , and countries ayre is best . this by the philosophers is approued in this principle : euery mans naturall place preserueth him , which is placed in it . and by the poet confirmed : sweet is the smell of countries soile . also a good aire may be knowne both by his substance ( as when it is open , pure , and cleane , free from all filthy dunghils , noysome channels , nut trees , figge trees , coleworts , hemlocks , mines and forges ; for these haue a contrary quality vnto the animall spirit , and make men to fall into consumptions ) and by his qualities : as extremity of colde , heat and moysture . what is the cause , that the aire changeth so oft ? the aire receiues sundry alterations , not onely according to the sundry aspects of the starres and of the heauenly planets : but also by reason of the diuersities of countries , and of the particular situations of some places , as well vpon the water as vpon the land . doe but marke , how feauers , rheumes , & plagues are ingendred by reason of troubled aire , and of low marshie grounds : and on the contrarie , how our health is continued , refreshed , and recouered in drie or sandie countries . what shall a man doe , if the aire be either too hot , too cold , or too corrupt ? he must vse cold things to keepe away the heat , and hot things to expell the cold . he must adde dry things to moyst , and moyst to dry . to depart thence into another place were not amisse . for oftentimes it is seene , that sicke folkes doe recoure their former health onely by change of aire . but if the aire be corrupt , and that a man cannot remoue thence very quickly , hee must artificially rectifie it by perfuming his chamber with iuniper , rosemary , bay tree , or vvith wood of aloes : and then by sprinkling vineger here and there in his chamber . in briefe , a man in such cases must get him a nosegay composed of roses , violets , maioram , marigold , and such like ▪ and when hee goeth abroad he must hold in his mouth eyther the pill of an orenge , or a peece of the root of angelica . likewise , he must haue an especiall regard , that his chamber be at least once a day neatly swept . our mariners lately returned from their east indian voyage confesse , that their onely remedy against the callentura , the scuruie , and other diseases at sea , is the iuyce of ●emons . at my being in hungarie , i saw the fiery feauer , a disease infectious in that country , cured onely by salt niter prepared with sulphur , and giuen in water as drinke to the patient : a thing very strange , that fire should quench fire . shew me particularly , how the aire may be corrected for the recouerie of sicke folkes , according to the diuersities of places , times , and seasons ? art may moderate all this by accommodating the aire in respect of the sick . for if it be in sommer , that the aire be too hot and sultrie , as the vulgar say , and that the patient is affected with some ague or with some other burning disease , hee must be placed in some lower roome or some coole chamber , where the heat of the sunne comes not so forcibly . in winter time let fire correct the raw and cold aire , specially for them , that be afflicted with cold sicknesses . for such , a close warme roome must be prepared , secured from winds , where a good fire may be made . aduise me how i should build mee an house for pleasure , health and profit ? first , you must choose out a fine soile , which hath water and wood annexed vnto it , and forecast in your minde whether the prospect too and fro be decent and pleasant to the eye . for i am of this opinion , that if the eye be not satisfied , the minde cannot be pleased : if the minde be not pleased , nature doth abhorre , and if nature doth abhorre , death at last must consequently follow . next you must marke , whether the ayre which compasseth the situation of your house , be of a pure substance , and that shortly after the sunne is vp groweth warme ; and contrarily groweth cold after the sunne is set . thirdly , you must make your foundation vpon a grauell ground mixt with clay , vpon a hill , or a hils side . fourthly , looke that your windowes be northward or eastward . lastly , when your house is finished , you must prepare a garden replenished with sundry kindes of hearbs and flowers , wherein you may recreate and solace your selfe at times conuenient . doth the nature of places alter the quality of the aire ? yea doubtlesse . either by reason of marshes , as i said before , which commonly are corrupted with rotten vapours , and exhalations , or else of churchyards subiect likewise to the same mutations , we see by experience that the aire , which compasseth vs about , doth change his temperature : as also when it becomes eyther excessiuely hot or colde , dry or moist , we doe finde our selues in much trauell and alteration . doth the nature of the time of the yeare alter the ayre ? the like mutations doth the aire inferre vnto vs in the foure seasons of the yeare , according to the course of the sunne : for in the spring time the aire is neerer vnto his owne nature , to wi● , reasonably hot and moist : in sommer further heated by the sunne , it becomes , hot and dry : in haruest , colde and dry : in winter , colde and moist . and not onely the sunne in the foure seasons of the yeare brings such alterations in the aire , but likewise the moone in her foure quarters , causeth foure differences : for the first seauenth day from the new moone vntill the next seauenth day , is like the spring time , being hot and moist . the second seauenth day vntill the full of the moone is like sommer . the third day , the moone decreasing , is correspondent vnto the autumne . and the fourth and last quarter is like the winter : euen so againe the morning is hot & moist like the spring time : noone is compared to sommer : the euening to autumne : and the night to the winter . what sicknesses doth the aire cause ? the aire causeth sicknesses according to the variety of the climate . in colde countries , i meane , from the fiftieth degree to the pole northward or southward , few sicknesses abound ; except they happen through excesse or distemperature of diet , or vnwholesomnesse of the aire , as aboue written . in hot countries , specially betweene the both tropickes , the aire is more intemperate and pestilent . here-hence spring plagues , callenturaes , and lues venerea , insomuch as a certaine writer affirmeth by experience , that an europaean can hardly liue in aethiopia , or vnder the equinoctiall line aboue fiue yeares , whereas on the contrary wee heare that men liue in swethland , in the north parts of ireland , and in other colde places , where the aire is pure and notherly , till they attaine to a hundred or sixe score yeares . of water . chap. 2. what is water ? water is an element colde and moyst , and doth not nourish , but helpe digestion . how many kindes of waters be there ? to discerne good waters from bad , you must learne , that there be foure differences of waters , namely , raine water , riuer water : fountaine water : and stange water . by raine water i meane all that falls from the region of the aire vpon the earth in forme of water . and this is either sweet when if falls without a storme ; or else troublesome , when it falls with stormes and tempests . is not snow water as good as raine water ? snow waters , albeit they be counted among those waters which are light , as hauing beene sublimed , purified , and as it were distilled , yet notwithstanding they be not so good : for they ingender feauers and morphewes . what is the nature of fountaine water ? fountaine water is the best water for preseruation of health . but you must obserue , of what side it springs , for if it comes from the east , it excels the rest as well in moisture and thinnesse of substance , as in pleasant smel , and it doth moderately comfort the spirits : contrariwise those fountaines , which spring out of rockes , towards the north , and which haue the sunne backward , are of a hard digestion , and nothing so pure as the other . whether water being drunke doth nourish ? and whether the same be wholesome for sicke persons ? surely water cannot nourish , because of it selfe it is of no substance to fortifie or encrease the vitall faculties . for which cause the wisest phisitians aduised men to drinke it honied , which they called oximell & hodromel ; or with wine ; or with suger , or with white wine vinegar . being drunke alone , it neuer quencheth the drowth nor heat of the lungs , but rather hindereth the spetting vp of phlegme . yet notwithstanding , at meales in sommer time it may be drunke of hot complexioned people , rather to helpe digestion , then to nourish the body . how shall i know good water ? by the clearenesse of it . that water is best , which runneth from an higher to a lower ground , and that water , which runneth vpon clay , is better clarified then that which goeth vpon the stone . vvhen is water wholesomest ? in sommer time it is most wholesome : yet notwithstanding , seldome to be drunke . but if at any time you be compelled to drinke it , see first that you seeth your water gently : for by seething , the grosse substance of it is taken away . how shall i reuiue waters that begin to putrifie ? this is performed by the addition of some small proportion of the oyle of sulphur , or else of aqua vitae well rectified , incorporating them both together . of fire . chap. 3. vvhat is fire ? fire is an element hot and dry , which dissolueth the malicious vapours of the aire , stirreth vp naturall heat in mans body , and expelleth cold . what kinde of fire is best ? that fire is best , which is made of dry and sweet wood . for wet and greene wood is discommodious : and so are all coales except chark-coales , because they make the head heauie , and dry vp naturall moysture . turfes likewise are very dangerous , because they stop the windpipes , and make the skinne yellow . in germany they vse stoues , which questionlesse cannot but dull the spirits , and offend the purer faculties . there may be a kinde of fewell made of the cinders of coales , or olde burnt sea-coale , or stone-coale incorporated with sawiers dust and cow-dung , which being formed in balls and dried in the winde , will burne very cleare . are not sweatings and hot-houses wholesome ? no , because they exhaust the good humours together with the bad . but in spring time they may be vsed against the itch and small pockes . the second section , concerning foode . of bread and drinke . chap. 1. vvhat is the vse of bread ? bread made of pure wheat flowre , well boulted from all branne , and finely moulded and baked , comforteth & strengtheneth the heart , maketh a man fat , and preserueth health . it must not be aboue two or three dayes olde at most , for then it waxeth hard to be concocted . aboue all things it is fit , that it be firmented with sower leauen : for certainely this leauening though it puffe vp the paste , yet notwithstanding , it maketh the bread light and sauourie , which otherwise would be heauie , and very hard to be digested . as for raw corne and vnprepared , it is noisome vnto the strongest labourer , euen vnto the stoutest mower . let men therefore take heed , how they eate it eyther of wantonnesse or of appetite . what is rie bread ? rie bread well sifted not made of entire meale and new-baked , is in sommer time highly commended , specially in the beginning of meate , for it keepeth the belly loose , and for this cause it is so vsed at the tables of princes , it must not be eaten but in small quantity , rather for diet and health sake then to satisfie hunger . vvhat is barley bread ? the auncient romanes vtterly forbad the vse thereof , for it makes men cowardly and fearefull , by reason that it doth not nourish , but weaken the body , yet notwithstanding some phisitians were of opinion , that it helps them that be diseased of the gout , by force of a cleansing faculty which it hath . how is wheaten bread and pastery to be vsed in phisicke ? bisket , crust , or tosted bread , being eaten dry with a fasting stomack , staieth , stoppeth , and drieth all distillations , rheumes , and humours fallen or gathered in any part of the body : some say , that it causeth far people to be leane , but certainly experience teacheth that it be taken after all other meat , it drieth a moyst body , and hindreth fatnesse and all diseases exceeding from moysture , because it keepeth the meate from being too suddainly and quickly conueied into all the parts of the body . toasted bread steept in white wine with cinamon , hony , or suger , prouokes a good appetite , and a liuely spirit vnto a man which is naturally sluggish drowsie , or weake ; and for pastrie it is rather gluttonous , than healthie , not easie to digest , fitter to be taken at the end of meales , to preuent the gout or the dropsie . vvhat is the vse of beere ? beere which is made of good malt , well brewed , not too new , nor too stale , nourisheth the body , causeth a good colour , and quickly passeth out of the body . in sommer it auaileth a man much , and is no lesse wholesome to our constitutions then wine : besides the nutritiue faculty , which it hath by the malt , it receiueth likewise a certaine property of medicine by the hop . what is the vse of ale ? ale made of barley malt and good water , doth make a man strong : but now a daies few brewers doe brew it as they ought , for they adde slimie and heauie baggage vnto it , thinking thereby to please tosse-pots , and to encrease the vigour of it . how shall i discerne good ale from bad ? good ale ought to be fresh and cleare of colour . it must not be tilted , for then the best quality is spent : it must neither looke muddie , nor yet carrie a taile with it . shew me a wholesome diet drinke . the most precious and wholesome ordinarie drinke , as well for them that be in health , as for sicke and impotent persons is made after this manner . take halfe a pound of barley , foure measures of water , halfe an ounce of licoras , and two drachmes of the seede of violets , two drachmes of parsley seed , three ounces of red roses , an ounce and a halfe of hysopand sage , three ounces of figges and raisins well pickt ; seeth them all together in an earthen vessel , so long till they decrease two fingers breadth by seething : then put the potte in cold water , & straine the ingredients through a cloth . shew me a speedy drincke for trauellers , when they want beere or ale at their inne . let them take a quart of fayre water , and put thereto fiue or sixe spoonfuls of good wine vinegar , or of aqua composita ; a small quantitie of sugar , and some borrage , or a branch of rosemary : let them be brued well out of one pot into another , and then their drincke is ready . what shall poore men drincke when malt is extreame deere ? they must gather the toppes of heath , whereof the vsuall brushes are made , and dry them , and keepe them from moulding . then they may at all times brue a cheape drincke for themselues therewith . which kinde of drinke is very wholesome as well for the liuer , as the spleene ; but much the more pleasant , if they put a little licoras vnto it . there is another sort of drinke , of water and vineger proportionably mingled together , which in summer they may vse . how shall i helpe beere or ale , which begin to be sowre , or dead ? put a handfull or two of oatmeale , or else of ground malt into the barrell of beere or ale , stirie the same well together , and so make it reuiue a fresh . or else if you please , bury your drinke vnder the ground in the earth for the space of foure and twenty houres : or else put into the vessell the rootes of iroes , bay berries , organy or isop . teach me a way to make beere or ale to become stale , within two or three dayes . this is performed , if you bury your beere or ale being filled into pots in a shady place somewhat deepe in the ground . what is meath ? meath is made of honey and water boyled both together . this kind of drinke is good for them , which enioy their health ; but very hurtfull for them , who are afflicted with the strangury or colick . braggot doth farre surpasse it in wholsomnesse . what is meatheglin ? meatheglin is made of honey , water , and hearbs . if it be staile , it is passing good . of wine . chap. 2. what is the property of wine ? vvine temperately taken refresheth the heart and the spirits , tempereth the humours , ingendereth good bloud , breaketh flegme , conserueth nature , and maketh it mery , as the princely prophet speakes , wine reioyceth the heart of man. being moderately drunk , it forceth the soule to partake with the body , so that both of them together being full of animall spirits , might ioyne in one pleasing sound , for the glorifying of their soueraigne benefactor . vvhat is the vse of white wine ? white wine drunk in the moring fasting , cleanseth the lungs : being taken with red onions bruised , it pearceth quickly into the bladder , and breaketh the stone . but if this kind of wine be drunk with a full stomack , it doth more hurt then good , and causeth the ●eat to descend , before it be fully concocted . vvhat is the vse of rhenish wine ? rhenish wine of all other is the most excellent , for it scoureth the raines of the back , clarifieth the spirits , prouoketh vrine , & driueth away the headache , specially if it doth proceede from the heat of the stomack . vvhat is the vse of mascadell , malmesie , and browne bastard ? these kinds of wines are only for married folkes , because they strengthen the back , yet i wish them to be very chary in the drinking thereof , least their often vse fill the raines and seede vessels with vnnaturall , accidentall , windy , puft , or as the logicians speak , with aduenticious heat , which in time will grow to a number of inconueniences . vvhat is the vse of sack ? sack doth make men fatte and foggy , and therefore not to be taken of young men . being drunke before meales it prouoketh appetite , comforteth the spirits marueilously and concocteth raw humours . how shall i know whether hony or water be mingled with wine ? vintners i confesse in these daies are wont to iuggle , and sophistically to abuse wine , namely alligant , muscadell and browne bastard , but you shall perceiue their deceit by this meanes ; take a few drops of the wine , and powre them vpon a hot plate of yron , and the wine being resolued , the hony will remaine and thicken . if you suspect your wine to be mingled with water , you shall discerne the same by putting a peare into it : for if the peare swim vpon the face of the wine , and sink not to the bottome , then it is perfect and vnmingled but if it sinke to the bottome , water without doubt is added vnto it . shew me a way to keepe claret wine , or any other wine good , nine or ten yeares . at euery vintage , draw almost the fourth part out of the hogshead , and then rowle it vpon his lee , and after fill it vp with the best new wine of the same kinde that you can get . your caske ought to be bound with yron hoopes , and kept alwayes full . how might i helpe wine that reboyleth ? put a piece of cheese into the vessel , & presently a wonderfull effect will follow : or else put a bunch of peniroyall , organy , or calamint about the hole , at which the new wine cōmeth forth , but if your wine be new , & you will haue it quickly purged , you must put halfe a pint of vinegar in euery 15 , quarts of new wine . shew me how to seperate water from wine ? doctour liebault a learned phisitian of fraunce , saith , that if it come to passe that wine haue water in it , and that we finde it to be so ; to seperate then this water from this wine , you must put into the vessell of wine , melted allom , and after stopping the mouth of the said vessell with a spunge drenched in oyle , to turne the mouth of the vessell so stopped , downward , and so the water onely will come forth ▪ or else cause a vessell of iuy wood to be made , and put therein such quantity of wine as it will be able to hold , the water will come forth presently , and the wine will abide pure & neat . some do vse presently to change the wine so watered , and to draw it out into another vessell , and then to put a pint & a halfe of salt to euery fifteene quarts of wine ; others doe boyle the wine vpon the fire so long vntill the third part be consumed , and the rest they vse three or foure yeares after . shew me a way how a man may drinke much wine and yet not be drunke . to drinke great store of wine , and not to be drunke , you must eate of the rosted lungs of a goat : or otherwise , eate sixe or seauen bitter almonds fasting : or otherwise , eate raw coleworts before you drinke , and you shall not become drunk . how many sorts of drunkards are there ? so many men , so many mindes . the soule being once depraued , and depriued ( for want of grace ) of her vniforme and melodious harmony , becommeth tainted with diuers and discording affections , insomuch that in their very drinking they shew of what base alloy they are composed . some kind of drunkards we see laughing out of all measure , others we see weeping . some are dumbe , some talkatiue . some hop and daunce , some on the contrary lie still , as if they were without feeling . one more watchfull then the rest drinks more then twentie , deseruing well the garland of bacchus , another sleepes and wallowes like a filthy hogge . one flatters , another fights . in briefe , one is lion drunk , another sow drunk . one apish drunk , another parrot drunk . how to make them which are drunk sober . you must make them eate coleworts , and some manner of confections made of brine ; or else drink great draughts of vinegar . shew me a way how to make tossepots and drunkards to hate wine . cause a drunkard to drinke with white wine the blossomes of rie , gathered at such time as the rie blossometh : or else take three or foure eeles aliue , and let them lie in wine till they die , and afterward cause this wine to be drunken off by such as are giuen to be drunk : or else take a greene frog , which is ordinarily found in fresh springs , and let the same lie in wine till she die ; otherwise marke diligently where the owle haunteth , that so you may get some of her egs : frie them and giue them the drunken gallant to eate . but in vaine labours the phisitian to cure the bodies intemperance , while the soule sleepes in sinne , while the reasonable faculties lie troaden and trampled vnder these worldly pleasures . awake then , thou sensuall man , and shoote inwardly into the lightsome cause of health , which is no other then sobrietie , fashioned after the spirituall image of the trinitie . but if thy nature be so sterne , if thy soules aduantage be no solide reason in thy iudgement to conuert thy brutish liuing , yet let examples of the bodies griefes terrifie thy lustfull thoughts from such vaine dregs . looke but on the countenance of a drunkard , and is not he disfigured ? doth not his nose seeme rotten , withered , or worme-eaten ? doth not his breath stinck , his tongue falter ? is not his body crazed , subiect to gouts and dropsies ? it is written of olde father ennius , that by emptying of bottels he got the gout and many other dolours . as mounsieur du chesne out of celius rhodiginus translated these verses into french : le bon pere ennius seicha tant les bouteilles , qu'il fut geine de goutte et douleurs nompareilles . more would i inueigh against the lapithes of our age , had not i of late taxed them in my first circle of the spirit of detraction . shew me a way to make olde wine to be new out of hand . take bitter almonds and melilot , of each an ounce ; of licorice three ounces , of the flowers of alexander as much , of aloes perepatick two ounces , bray them all and tye them together in a linnen cloath , and so sinke them in the wine . at what time are vvine and beere readie to turne and change ? about the middest of iune , when the sun enters into the tropicke of cancer , and somwhat before the dogge dayes begin , wine and beere are apt to become eager and corrupt , and likewise when the southerne winde blowes , whether it be in sommer time or winter , when it is great raine , lightning , thunder , or earthquakes , then are wine and beere subiect to turne . shew me how to keepe wine and beere without turning . aboue all things , haue a speciall regard that you lay your vessels in vaulted sellers , and then cast into your said vessels , either roach allome done into powder , or the ashes of oaken wood , or beaten pepper , or else put into your vessels so corrupted , a good quantity of cowes milke somewhat salted , or if none of these serue , draw the drinke into an other vessell that is sweet and vntainted , vsing a composition of the foresaid remedies , intermingling it foure or fiue times a day , for the space of a sennight . is wine hurtfull to sicke folkes ? hypocrates writeth , that to giue wine or milke to them that be sicke of agues or head-aches , is to giue them poyson , yet neuerthelesse it doth agree with some kind of diseases : as for example , it is permitted to them that be troubled with dropsies , with ill dispositions of the body , and with the rawnesse and weaknesse of the stomack : to be briefe , wine is an excellent restoratiue for olde age , which of it selfe is a great and troublesome sicknesse ; and for this cause some phisitians aduised olde men to drinke wine in the middest of sommer , i meane to vse bacchus for their phisitian twenty dayes before , and twenty dayes after the dogge dayes , to the end that in the heat and siccity of that fierie starre , their lungs should be ouerflowne : but howsoeuer , wine reuiueth feeble spirits , and maketh the heart light , specially of an olde man , according to the italian saying : a vecchio infunde lolio ne la lampada quasi estincta . vnto an olde man it infuseth oyle in his decayed lampe . of diet drinks as well for them that be sicke as in health . chap. 3. shew me how to correct the malicious vapours of wines ? for the correction of medicinable wine , you must put and infuse burrage , buglos , and pimpernell in your wine , for the space of foure and twenty houres before you drink of it . some vse to temper the force of wine by putting a toste in it : some take the leaues of isop wel powned made fast in a fine cloath , and put into new wine against the diseases of the lungs , shortnesse of the breath , and the cough , which they call isop wine : some take dry roses , anise , and hony , together , with one pound of the leaues and seed of betony , one pound of fenell seede , and a little saffron , these ingredients they put in twenty quarts of new wine , and after foure moneths are past , they change the wine into a new vessell , this kinde of wine is very expedient to be drunk for the clearing of the eye-sight , for pleurisies , and for the coroborating of the stomack : others make wine of wormewood for the paine of the stomack and liuer , and for the wormes of the guts , which wine is made after this manner : eight drams of worme-wood , stamp them and straine them , and so cast them into three pints of wine . shew me how to make ipocras and wine of scene ? common ipocras is made after this manner : take nine pound of the best white wine or claret that you can get , an ounce and a halfe of cinamon , one pound of suger , three drams of ginger , and two scruples of nutmegs , beat all these somewhat grosly , then let them soake three daies in the said wine , and afterward straine it and vse it , for the heating and comforting of a colde and a weake stomack , but if you feare sicknesse , prepare wine of scene after this manner : take an ounce of the leaues of scene well mundified , halfe a dram of cinamon , seeth them in a quart of white wine , with a soft fire , till it come to a pint , afterwards put a little suger vnto it , and in three daies after it hath beene steeped and so continuing , you may straine it and vse it , by taking of three spoonfuls in the morning , and three spoonfuls when you goe to bed , vntill your body be sufficiently purged . shew mee a diet drinke against melancholie take two ounces of the leaues of scene , of fumitory , greene hops and borrage , of each a pound , seeth them to the third part in faire water , with a soft fire , or else till two gallons come to one gallon , straine them , and sweeten them with suger or hony , and after a sennight , you may drink thereof euery morning a draught fasting , and so before supper one houre . shew me a diet drinke against the consumption . take two gallons of small ale ; halfe a pound of blancht almonds , a quarter of a pound of annise seeds , three or foure stickes of licoras sliced or bruised , one pound of red roses , isop , and parsley , bruise and straine what is to be bruised and strained , after you haue , let them boile to one gallon , and when it is ready , adde vnto it a quart of malmesie , and drinke thereof morning and euening two houres before you eate : this drinke preserueth a man from the cough , makes a man of a strong constitution , and cureth the consumption . of cider and perry . chap. 4. what is cyder ? monsieur ( libault ) in his third booke of his mayson rustique , writeth , that cyder most commonly is sowre : yet notwithstanding whether it were made such , by reason of the sowernesse of the apples , or become such , by reason of the space of time , in as much as it is very watry ; and somewhat earthie , as also very subtile and pearcing , and yet therewithall somewhat astringent , and corroboratiue , becommeth singular good to coole a hot liuer and stomack , to temper the heate of boyling and collerick blood , to stay collerick and adust vomiting , to asswage thirst , to cut and make thinne grosse and slimy humours , whether hot or colde , but chiefely the hot . such drinke falleth out to be very good and conuenient , and to serue well in place of wine for such as haue any ague , for such are subiect to a hot liuer and hot bloud , for such as are scabbed , or itchy , for such are rheumatick vpon occasion of hot humours , and it needeth not that it should be tempered with water . vvhat is the vse of perry ? perry is a sweet kind of cider , either pressed from peares or from sweet apples : such cider therefore as is sweet , because of his sweetnesse , which commeth of temperate heat , heateth in a meane and indifferent manner , but cooleth least of all : and againe , it is the most nourishing of all ciders , and the most profitable to be vsed of such as haue cold and dry stomacks , and on the contrarie , but smally profiting them which haue a hot stomack , whether it be more or lesse , or stomacks that are full of humidity , very tender and queasie , and subiect vnto chollerick vomits ; so that in such complexions as are hot and chollerick : it is needfull as with wine , so with cider to mixe water in a sufficient quantitie with sweet cider when they take it to drinke : especially when such persons haue anie ague withall , or and if it be the hot time of sommer , fore-seene that hee that shall then drinke it thus , be not subiect to the paynes of the belly or collicke , because that sweet cider pressed new from sweet apples is windy by nature , as are also the sweet apples themselues . this is the cause why phisitions counsell and aduise that sweet apples should be rosted in the ashes , for them that shall eate them , that so their great moystnes and watrishnes which are the originall fountaine of windinesse , may be concocted by the meanes of the heate of the fire . of flesh. chap. 5. what flesh is best to be eaten ? before your bee resolued if this , i must declare vnto you the sorts of flesh , and the natures of it . there be two sorts of flesh , the one foure-footed , and the other that of fowle . among those that be foure-footed , some are young , some are of middle age , others are old : the young are moyst , and doe commonly cause excrements and loosenes in the belly , old flesh is dry , of small nourishment and of hard digestion , therefore i take that flesh to be best which is of middle age , if not to the tast , yet at the least to nourish soundly and profitably , according to the french prouerbe : hee that loues young flesh and old fish loues contrary to reason . qui veut ieune chair et vi eux poisson , se troue repugner a raison . certainely that of the male , doth far excell the flesh of the female , as for example : the oxe flesh is better then the cowes flesh : a fat wether is better then a fat ewe , but this is to be vnderstood of those males which are gelt : for i cannot deny but bull beefe and ramme mutton is far worse then the flesh of the cow and the ewe , and to them which obserue dyet , i must needs say that all flesh whatsoeuer , be it beefe , mutton or other that is bred on dry places or mountainous , where ther is any reasonable pasture , is alwaies better and more wholsome , then that which is bred in valleyes , or on low and marshie grounds , where there grow bulrushes , and other weeds and hearbs , cold moist , and of little substance : to conclude this flesh of foure-footed beasts , i haue found that mutton , beefe kid , lambe , veale , pigges and rabbets , are meats easie to be digested , and doe engender good bloud ; whereas on the contrary , i finde that martlemasse beefe , bacon & venison , together with the kidneyes , liuers and the entrals of beasts , doe breede raw humours in the stomack , and fl●xes . in like manner , fat meate is fulsome and takes away a mans stomack . among fowle we count the capon , the yong pigeon , the partridge , the woodcocke , the peacocke , and the turkie cocke , to be meates of an excellent temperature , and fit to continue the body in health : and contrariwise that hares , duckes , geese ( young goselings onely excepted ) and swans doe dispose the body to melancholy . shew me a way to preserue flesh and fowle sound and sweet for one month , notwithstanding the contagiousnesse of the weather . master plat , whose authoritie not onely in this , but in all other matters i greatly allow of , counselleth huswiues to make a strong brine , so as the water be ouer-glutted with salt , and being scalding hot , to perboyle their mutton , veale , venison , fowle or such like , and then to hang them vp in a conuenient place ; with this vsage they will last a sufficient space , without any bad or ouersaltish tast : some haue holpen tainted venison , by lapping the same in a course thin cloth , couering it first with salt , and then burying it a yard deepe in the ground . what is the use of our common meates ? yong mutton boyled and eaten with opening and cordiall hearbs , is the most nourishing meate of all , and hurteth none , but only flegmatick persons , and those which are troubled with the dropsy . yong beefe bredde vp in fruitfull pasture , and other whiles wrought at plow , being powdred with salt foure and twenty houres , and exquisitly sodden , is naturall meat for men of strong constitutions . it nourisheth excedingly , and stoppeth the fluxe of yellow choler : howbeit martlemas beefe ( so commonly called ) is not laudable , for it ingendereth melancholick diseases , and the stone . veale yong and tender , sodden with yong pullets , or capons , and smallage , is very nutritiue and wholesome for all seasons , ages and constitutions . the leane of a yong fatte hog eaten moderately with spices , and hot things , doth surpasse all manner of meate , except veale , for nourishment ; it keepeth the paunch slipperie , and prouoketh vrine ; but it hurteth them that be subiect to the gout and sciatica , and annoyeth old men , and idle persons . a young pig is restoratiue , if it be flayed and made in a ielly . to be short , bacon may be eaten with other flesh to prouoke appetite , and to break flegme coagulated and thickned in the stomacke . the hinder part of a young kid roasted is a meate soone digested , and therefore very wholesome for sicke and weake folkes . it is more fit for young and hot constitutions , then for old men or flegmatick persons . young fallow deere very well chased , hangd vp vntill it be tender , and in roasting being throughly basted with oyle , or wel larded , is very good for them that be troubled with the rheume or palsy , yet notwithstanding it hurteth leane folkes and olde men , it disposeth the body to agues , and causeth fearefull dreames . some say that venison being eaten in the morning , prolongeth life ; but eaten at night it bringeth sodaine death . the hornes of deere being long and slender , are remedies against poysoned potions ; and so are the bones that grow in their hearts . hare and conies flesh perboyled , and then rosted with sweet hearbs , cloues , and other spices , consumeth all corrupt humours and flegme in the stomack , and maketh a man to looke amiably , according to the prouerb , he hath swallowed vp a hare : but it is vnwholesome for lazie and melancholick men . what is your opinion of fowle ? a fat capon is more nutritiue then any other kind of fowle . it encreaseth venerie , and helpeth the weaknesse of the braine . but vnlesse a man after the eating of it , vse extraordinarie exercise , it will doe him more hurt then good . as for chickens they are fitter to be eaten of sicke men , then of them that be in health . pigeons plump and fat , boiled in sweet flesh-broth with coriander & vineger , or with sower cheries and plums , do purge the raines , heale the palsie proceeding of a colde cause , and are very good in colde weather for olde persons , and stomackes full of flegme . a young fat goose farsed with sweet hearbs and spices , doth competently nourish . notwithstanding , tender folkes must not eate thereof ; for it filleth the body with superfluous humours , and causeth the feauer to follow . young ducks stifled with borage smoke , and being eaten in cold weather , strengthen the voice , and encrease naturall seed . young hen partridges , eaten with vineger , doe heale all manner of fluxes , and dry vp bad humours in the belly . quailes eaten with coriander seed and vineger , doe helpe melancholick men . woodcocks and snites are somewhat lightly digested : yet hurtfull for collerick and melancholick men . swans , turkies , peacocks , hearnes , and cranes , if they be hanged by the necks fiue daies with waights at their feet , & afterwards eaten with good sauce , do greatly nourish and profit them , which haue hote bellies . larkes and sparrowes are meruailous good for them , that be diseased of the collick . shew mee a way to fatten great fowle in most short time . you must follow master plats aduise , namely , to take the bloud of beasts , whereof the butchers make no great reckoning , and boyle it with some store of branne amongst it ( perhaps graines will suffice , but branne is best ) vntill it come to the shape of a bloud-pudding , and therewith feede your fowle so fat as you please . you may feede turkies with bruised acornes , and they will prosper exceedingly . of fish. chap. 6. shew me how to feed fishes in ponds . in the fourth booke of the maison rustique , lately translated out of french into english by master surphlet , i finde these meanes for the preseruing of fish-ponds layd downe . it will be good sometimes to cast in some sorts of small fishes ; the bowels and entrailes of great fish , crackt walnuts , fresh cheese , lumps of white bread , certaine fruits chopt small , all sorts of salt fish , and such other like victuall ; and sometimes it will be good to cast vpon the pooles and ponds , the fresh leaues of parsley , for those leaues doe reioyce and refresh the fishes that are sicke . sith it is most certaine that the fishes abiding in the sea or streames and running riuers haue greater store of victuall , than those which are shut vp in pooles and ponds , for such as haue their full scope of liberty in the sea and streames , doe alwayes meet with one reliefe or other , brought vnto them by the course of the water , besides the small fishes , which are the food and sustenance of the greater : but the other shut vp and inclosed in safegard , cannot goe forth a hunting after any pray . what is the best fish ? a fresh carpe salted for the space of sixe houres , and then fried in oyle and besprinkled with vinegar , in which spices haue boyled , in all mens censure is thought to be the wholesomest kind of fish . it may not be kept long , except it be well couered with bay , mirtle , or cedar leaues . salmon and trouts well sodden in water and vinegar , and eaten with sowre sauce , doe helpe hot liuers and burning ag●es . barbles rosted vpon a gridiron , or broyled in vineger are very wholesome . if any man drinke the wine , wherein one of them hath beene strangled to death , he shall euer after despise all manner of wines . which conclusion were fit to be put in tryall by some of our notorious swil-boules . riuer sturgeons sodden in water and vineger and eaten with fennell , doe coole the bloud , and prouoke lecherie . cuttles seasoned with oyle and pepper , do prouoke appetite and nourish much . riuer lampreyes choked with nutmegs , and cloues , and fryed with bread , oyle , and spices , is a princely dish , and doth very much good . female tenches baked with garlick , or boyled with onions , oyle , and raisins , may be eaten of vouth , and collerick men . pikes boyled with water , oyle , and sweet hearbs will firmely nourish . eeles taken in spring time , and rosted in a leafe of paper with oyle , coriander seed , and parsley , doe breake flegme in the stomacke . riuer perches will prouoke appetite to them that be sicke of the hot ague . oysters rosted on the imbers , and then taken with oyle , pepper , and the iuyce of orenges , prouoke appetite and lechery . they must not be eaten in those moneth , which in pronouncing want the letter r. cra fish rosted in the imbers , and eaten with vineger and pepper purge the reines , and helpe them that be sicke of the consumption or ptisick . shew me a way to keepe oysters , lobsters , and such like sweet and good for some few daies . oysters as maister plat saith , may be preserued good a long time , if they be barrelled vp , and some of the brackishwater , where they are taken , powred amongst them , or else you may pile them vp in small roundlets , with the hollow parts of the shels vpward , casting salt amongst them at euery lay which they make . you may keepe lobsters , shrimps , and such like fish : if you wrap them seuerally in sweet and course rags first moistned in strong brine , and then you must bury these cloathes , and couer them in some coole and moyst place with sand . of milke , butter , cheese and egges . chap. 7. what is the vse of milke ? there be many kindes of milke according to the diuersities of the nature of liuing things . the milke of kine , and sheepe , is the most butterish and nourishing ; next vnto it , goates milke is chiefe , sauing womans milke , with which there is no comparison , as being the most agreeable to the sympathy of our natures , and proper to dry and melancholick persons ; yea and a remedy against the consumption . there be three sundry substances , which lie hidden within the nature of milke , euen as they doe within all other naturall things whatsoeuer they be , namely a sulphureous substance which is the butter , conceiuing a flame , much differing from that whayish or mercuriall part which is the thin milke , next , it conceiues cheese , which represents the salt : and lastly , the thinne milke ( being the remainder of both ) being made into pottage with rice and suger , it encreaseth the generatiue seede , and strengtheneth the body . buttermilke in which fumitorie haue beene steeped and drunke in the sommer time , or rather in the spring time , is an excellent remedy against all diseases exceeding of coller and melancholy , yet notwithstanding with this caueat , that after the taking of it , you doe neither eate any other thing , nor sleepe within three houres after . to conclude , it must not in any case be taken of them which are subiect to feauers , head-aches , or fluxes : according to that vulgar saying : dare lac aut vinum febricitantibus & capite dolentibus est dare venenum . what is the vse of butter ? butter , whether it be fresh or salt purgeth mildely , and helpeth the roughnesse of the throat : fresh butter being taken fasting with a little suger , hindreth the ingendring of the stone : and cureth the shortnesse of breath , that butter is best which is made in may. what is the vse of cheese ? cheese being the thickest part of the milk is most nourishing , but it makes the body bound and stipticke : olde cheese all mouldy , brayed and mixed with the decoction of a salt gamon of bacon , and applied in forme of a cataplasme , doth soften all the hard swellings of the knees . what is the vse of egges . there are three things worthy of consideration to be marked in egges ; the first is , their proper substance and qualitie , for egges of some fowles are better than of some others , hen egges are the best , and of better nourishment then the egges of duckes , geese , or other fowle : the second thing remarkeable in egges is , the time , to wit , whether they be fresh or stale , whether they be layed of a young hen or of an olde hen , for experience teacheth vs that these last doe quickly corrupt within the stomacke , and be nothing so good to nourish . likewise it hath beene noted that egges layed after the new of the moone in the moneth of august , or in the wane of the moone , in the moneth of nouember , as those likewise which are laved on christmasse day or on whitsonday , are lasting and durable , and not easily corrupted . whereof there cannot be deuised any other reason , than that in some of them the shel is made hard and not to be pierced through of the aire by the coldnesse of the time : and in the other , there is a most quicke exhaling and expending of that which might be corrupted within the egge , by the heat of the time , & season then being . the third and last obseruation is the dressing and making ready of egges , some are sodden or rosted hard which the french men cal dursis ; and the greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , egges boiled till they be very hard , some are boyled to a meane , to wit , neither soft nor hard , which the latins call iremula : others be but warme onely or soft and supping egs , which the latines call oua sorbilia . aboue all , egges poached with parsly are the most wholesome . shew me a way to make hens to lay good and great egges . though this receit be homely , yet because it makes for our bodies nourishment and contentment , i will not conceale it from good huswiues . hens will lay great egges , if you pound bricks & mixe them with bran and wine , bray them all very wel , and giue them to the hens to eat : or els make a fine powder of brick , mixe it with barley bran , and giue it them to eate : some for the very same purpose doe mollifie the fullers earth that is red , and mixe it among the hens meat . the hen will sit all winter as well as in sommer , if shee haue meat made of bran , mixt with the leaues and seed of dry nettles . shew me how egges are to be prepared for physicke ? the yolk of an egge swallowed alone , stayeth the cough , and such other distillations as fall downe vpon the lungs and other parts of the breast . the white of an egge beaten , and with the powder of frankincense , mastick , and galles applied to the browes , doth stay the bleeding at the nose . a cataplasme made of the yolke and white of an egge well beaten , the iuyce or water of plantaine and nightshade applyed vnto burnings , doth quench and extinguish them . a hard rosted egge eaten with vinegar , stayeth the fluxe of the belly , if you mixe with it the powder of harts-horne . of sauces . chap. 8. what be the best and sauory sauces for our meates ? for the seasoning of such meats both flesh and fish as we haue spoken of before , and to make them agreeable as wel for our health as for our nourishment and appetites , we must vse now and then sauces with our meats : and these in perticular are salt , sugar , pepper , cynamon , ginger , cloues , nutmegs , saffron , honey , oyle , vinegar and veriuice . salt , is of a hot and dry quality , endued with a purging , cleansing , and a seasoning facultie , most fit to preserue meate from putrifaction , and to consume their moyst excrements and superfluities . and for this cause wee are aduised of the ancient physitians , not to eate beefe , venison , or any other meate strong of digestion , before the same be seasoned with salt two or three dayes at the least . sugar is of a hot qualitie , and is quickly conuerted into choler : for which cause , i cannot approue the vse therof in ordinary meats , specially to young men , or to them which are of hot complexions , for it is most certain , that they which accustome themselues vnto it , are commonly thirsty and dry , with their bloud burnt , and their teeth blackned and corrupted : in medicine wise , it may be taken eyther in water for hot feauers , or in syrops for some kinde of diseases . pepper is the best and wholsomest of all spices , as being of least heate in operation , though in tast it seeme ouer hot , being taken , i meane three or foure graines of it , swallowed downe with a fasting stomack , it preserueth a man from the palsie , and from griefes in the stomack , the oyle of it extracted , and taken with some conuenient liquor , is a most ready and soueraigne remedie against the tertian and quartaine agues , by reason that the said oyle dissolueth and rooteth out the seminary causes of such feuers , and doth cause the same to be euacuated by sweates , vrine , or owise . cynnamon is of a very thinne substance , yet notwithstanding , very cordiall , comfortable and corroboratiue , there is a water distilled from it , knowne by the name of cynnamon water , which is exceeding good for women in childbed , for weake stomackes , for the falling sicknesse , apoplexies , and all windie collickes . ginger approacheth somewhat nigh to the nature of pepper , but it is of a thicker substance , and doth not penetrate so soone as the pepper , which hath a sustance more thin , it auaileth against obstructions , and feuer quartains . cloues are seldome vsed alone , but with other spices : they serue for the interlarding of turkycocks and salmon alone , without any other spice . nutmegs and mace are spices of a most temperate nature , and may be vsed in winter time with moist meates . saffron reioyceth the heart , comforteth the stomacke , and procureth sleepe , but you must looke that you take not too much of it ; for according to the vulgar french prouerb : la qualitè ne nuit pas , ains la quantitè exceeding one or two drachmes , his narcotique smell doth offend the braine in such wise , that it maketh it dull and stupied . oyle is more wholsome and necessary then butter , as well for a mans health , as for the preparing of sundry meates and sallades , and better resisteth corruptions then butter : wee see another difference in this , that oyle is of it selfe reserued for a long time without change , whereas butter is nothing worth if it be not fresh eaten or salted ; being applyed outwardly , it hath a singular vertue , as appeares by the answere of an auncient philosopher , who being asked of the meanes to continue a man in perfect health , and to liue long ; said , that it was to vse honey within , and oyle without ; being inwardly taken , it looseth the belly , it causeth one to vomit vp malignant humours ; yea , poyson it selfe , if a man hath drunken of it , or taken it but a small time before : one or two ounces of it taken with the iuyce of lemonds , cureth the wormes in childrens bodyes , and the disease commonly called the scuruie , which kinde of oyle i holde best : for i confesse that there be many kindes of oyle , yet none like to the oyle oliue , which i here doe onely commend , in respect that the oliue doth yeeld more oyle then any other seed or fruit , it hath deserued the name of excellency aboue all the rest , for the fat and vnctuous liquours of other seedes and fruits , are not like to haue any other name bestowed vpon them , then that which belongeth of right vnto the liquour which is pressed out of the oliue , for which reason when we speake of the oyle of the oliue , we onely say , oyle : but when wee speake of other oyles , wee adde the name of the seed or fruit from which it was pressed , as for example , oyle of vitriall , oyle of sage , oyle of wormewood , oyle of cloues , and so of the rest . vineger prouokes appetite , tempereth hot cholerick humours , & keepeth backe corruption and infection in the plague time , but it hurteth them that be sorrowfull except they correct it with suger . veriuyce is of the same nature as vineger is . shew me a way to make wholsome and good vinegar in a short time . take stale drinke , and cast into it salt , pepper , and sowre leuen mingled together , afterwards heate red hot some tyle , or gadd of steele , and put it hot into the drinke . in like manner , a radish roote , a beete roote , and a shiue of barley bread new baked , put into stale drinke , and put forth in a glasse in the sunne , or in the chimney corner , to the heat of the fire , will make good vineger in a short time ; or if you will haue it better , and to prouoke appetite , infuse into your said vineger the leaues or iuyce of red roses dryed , the iuyce of mints and centorie . shew me a way to make vineger with corrupted and marred wine . take rotten and marred wine , and boile it , taking away all the scumme that riseth in the boyling thereof , thus let it continue vpon the fire , till it be boyled away one third part , then put it vp into a vessell wherein hath beene vineger , putting thereto some cheruile , couer the vessell in such sort , that there get no ayre into it ; and in short time it will proue good and strong vineger . of hearbes . chap. 8. what is the vse of our ordinary hearbs and roots . borage is a cordiall hearbe . it purget bloud , maketh the heart merry , and strengtheneth the bowels . cabbages moderately eaten doe mollifie the belly , and are very nutritiue . some say , that they haue a speciall vertue against drunkennesse . radish rootes doe clear the voice , prouoke vrine , and comfort the liuer . cucumbers are of a colde temperature , and fit to be eaten onely of cholericke persons . onions , leekes , and garlicke , are onely fit to be eaten of flegmaticke folkes . they clarifie the voyce , extend the winde-pipes , and prouoke vrine , and menstruall issue . but men subiect to the headach must not aduenture to eate such vaperous nutriments . shew me the best sallet . the best sallet is made of peniroyall , prasley , lettice , and endiue : for it openeth the obstruction of the liuer , and keepeth the head in good plight . of fruit. chap. 9. what is the vse of fruit ? all fruit for the most part are taken more for wantonnesse then for any nutritiue or necessary good , which they bring vnto vs. to verifie this , let vs but examine with the eye of reason what profit they cause , when they are eaten after meales . surely we must needs confesse , that such eating , which the french call desert , is vnnaturall , being contrary to physicke or dyet : for commonly fruits are of a moist facultie , and therefore fitter to be taken afore meales ( but corrected with suger or comfits ) then after meales : and then also but very sparingly , least their effects appeare to our bodily repentance , which in women grow to be the greene sicknesse , in men the morphew , or els some flatuous windy humor . white figs pared , and then eaten with orenges , pomegranats , or seasoned in vinegar , in spring time do nourish more then any fruit , breake the stone in the rains , & quench thirst . raisins and curranes are very nutritiue , yet notwithstanding they putrifie the raines and the bladder . sebastian prunes doe loose the belly , and quench choler . red garden strawberries purified in wine , and then eaten with good store of suger , doe asswage choler , coole the liuer , and prouoke appetite . almonds and nuts are very nutritiue , and doe encrease grosnesse ; they multitiply sperme , and prouoke sleepe . but i would not with any to eate them that are short winded , or troubled with head-aches . olde and ripe apples roasted , baked , stewed , or powdered with suger and annise seed , doe recreate the heart , open the wind-pipes , and appease the cough . ripe peares eaten after meat , and powdered with suger , cause appetite , and fatten bodies . and if you drinke a cup of olde wine after them , they will doe thee much good . weighty orenges are very good for them that be melancholick , and keepe backe the rheume . cheries , plums , and damsons , doe qualifie bloud , and represse cholerick humours . the third section . of sleepe , early rising , and dreames . chap. i. what be the commodities of sleepe ? moderate sleepe strengtheneth all the spirits , comforteth the body , quieteth the humours and pulses , qualifieth heat of the liuer , taketh away sorrow , and asswageth furie of the minde . what be the discommodities of sleepe ? immoderate sleepe maketh the braine giddie , ingendereth rheume and impostumes , causeth the pasie , bringeth obliuion , and troubleth the spirits . how many houres may a man sleepe ? seauen houres sleepe , is sufficient for sanguine and cholerick men ; and nine houres for flegmatick , and melancholick men . vpon which side must a man sleepe first ? vpon his right side , vntill the meat which he hath eaten , be descended from the mouth of the stomack ( which is on the left side : ) then let him sleepe vpon his left side , and vpon his belly , that the meate may be the more easily sodden and disgested in a more hot and fleshly place . may a man conueniently lie vpright on his backe ? no , for it heateth the raines , hurteth the braine and memorie , and oftentimes breedeth the disease , which is called the riding mare . shew me some remedies to procure sleepe . take a little camphire , and mingle it with some womans milke , and anoint your temples therewith , or else take an ounce of the oyle of roses , and three drams of vinegar , stirre them both together and vse them . what thinke you of noone sleepe ? sleeping at noone is very dangerous , but if you iudge it good by reason of custome , then doe off your shooes , while you sleepe : for when the body and members be heauie with deepe sleepe , the thicknesse of the leather at the soles doth returne the hurtfull vapours of the feet ( that else should vanish away ) in the head and eyes . also , you must ( if you can possibly ) sleepe in your chaire , and let your head be meanely couered according to the time . for as too much colde , so too much heate , doth astonish the minde and spirits . of early rising . chap. 2. what are the commodities of early rising ? early rising is healthfull for the bloud and humours of the body , and a thing good for them that be studious of waighty affaires , for the animall spirit is then more readie to conceiue . yet notwithstanding it is not amisse to consider , and serue the time and place : because if the aire be corrupt , as in plague time , or enclined to moistnesse , as in raynie and mistie weather , or thundring , it is better to abide either in bed with some light , or to sit in the chamber by some sweet fire . of dreames . chap. 3. what are dreames ? dreames are either tokens of things past , or significants of things to come . and surely if a mans minde be free from cares , and he dreame in the morning , there is no doubt , but the affaires then dreamed of will truely come to passe . how many sorts of dreames be there ? there be three sorts of dreames . to wit , diuine , supernaturall , and naturall . diuine dreames , are they which were sent by inspiration from god to his prophets , and faithfull seruants , and as god is the author of trueth , so are they true and certaine . supernaturall dreames are placed in the middest , betweene the diuine dreames and the naturall , for they may happen without being precisely sent from god , and their cause comes not onely by the sole deprauation of humours , as naturall dreames doe , but by the rauishment of the spirit , which wakes , while the body reposeth , and which being oftentimes holpen by the inspiration of some good angel or genius , doth represent by such dreames , things which commonly come to passe . these kind of dreames chance in the morning , when the braine is more free from the vapours of the meate , which before had dulled it : among many examples which i haue read of , this one seemes most strange vnto me . two friends trauailing together to a certaine citie , by the way at a little village , parted the one to his friends house , and the other to an inne . hee which lodged at his friends house , saw in his dreame , his companion defiring him , that he would come to help him , or else he was to be killed by his hoast , which when he saw , he awaked , & rose out of his bed and was about to goe to the inne , but comming to himselfe , and thinking how it might be a false dreame , returned to his bed , and slept ; then againe his friend appeared vnto him , and seemed to request him more earnestly that he would succour him , but he making no account likewise of this dreame , slept againe ; to whom in like manner the third time , his companion with a great complaint desiring him because hee had neglected to helpe him in his life time , that now he would at last , not denie to seeke reuenge on the murtherer , saying , that his murthered body was brought out of the gate of the citie vpon a cart , couered ouer with dung to hide the offence . by this meanes god disclosed the murther , which well might be termed sera numinis vindicta . naturall dreames are they which represent the passions of the soule and body , the imaginations of such dreames come to passe , either by reason of outward causes , or inward ; the outward , are vaporous meates , which ingender corrupt and burnt bloud : for the vse of coleworts , beanes , pease , and pottage , causeth sorrowfull and troublesome dreames , like as garlick and onions , being eaten at supper , doth make a man to dreame of terrible things . the inward causes of which dreames , are euill humours , specially melancholicke , which through the blacknesse thereof , doth darken the light of the vnderstanding ( which is seated in the braine , and there-hence as a candle imparts light vnto the whole body ) and there they imprint troublesome dreames . to hinder a man from dreaming , let him auoid bad and windie meates , let him purge melancholy , and at conuenient season , if neede be , let him bleed . likewise it is expedient to temper and correct the humours by sound antidotes and preparatiues , to vse revulsions and deriuations to withdraw some of the fumes and vapours , which ascend vp into the head , filling the braine with many such troublesome conceits . the fourth section . of euacuations . chap. 1. how many kindes of euacuations are there ? evacuations are either naturall or artificiall : the one vsuall , as exercise , vrine , fasting , and venerie : the other compelled as by bathes , bloud-letting , purgations , vomites , glysters . what be the commodities of exercise ? exercise is that which maketh the body light , increaseth naturall heate , and consumeth superfluous humours , which otherwise would clotter and congeale within the body . for in euery concoction some excrements are ingendred , which being left alone , may be the rootes of diuers sicknesses . now the thicker sort of excrements are auoyded by sensible euacuations . but the thinner may be wasted and purged by exercise . at what time is it best to exercise ? it is best to exercise when the body is fasting and emptie , least after meats by violent and vehement motions , digestion be hindered , and putrifaction follow . in sommer , exercise is to be vsed an houre after sunne rising , for feare of a double heate . in spring and haruest time , it is to be vsed about an houre and a halfe after sunne rising , that the morning colde may be auoided : for as the heate at mid-day is hurtfull , so the morning colde , especially in autumne is to be eschewed . what kinde of exercise is good ? walking , if it be not too slow , is a commendable exercise , and may be vsed in hot moneths , specially of cholericke persons . to hang by the hands on a thing aboue your reach , so that your feet touch not the ground , is good . to climbe vp against a steepe hill , till you pant , and fetch your breath often with great difficultie , is a fit exercise to be frequented in colde seasons . olde men must content themselues with softer exercises , least that the small heate which they haue , should be spent . they must onely euerie morning haue their ioynts gently rubbed with a linnen cloth . to be briefe , they must be combde , and cherished vp with fine delights . vnto what complexion doth exercise most appertaine ? vnto the flegmaticke , rather then the cholericke . what exercise should short winded men vse ? they must vse loud reading , and disputations , that thereby their winde pipes may be extended and their pores opened . of vrines . chap. 2. what is vrine ? vrine is the clearer and lighter part of bloud proceeding from the raines ; which if a man forceth to suppresse , he is in danger of the collicke or stone , what colour of vrine is most commendable ? that vrine is most laudable , which is of colour somewhat red and yealow like golde , answering in proportion , to the liquour which you drinke . teach me to prognosticate by vrines . white vrine signifieth rawnesse and indigestion in the stomack . red vrine betokeneth heat . thicke vrine , and like to puddle , sheweth sicknesse or excessiue labour . if white or red grauell appeare in the bottome of your vrinall , it threatneth the stone in the raines . in briefe , blacke or greene coloured vrine , declareth death most commonly to ensue . of fasting . chap. 3. is moderate fasting good ? moderate fasting , as to omit a dinner or a supper once a weeke , is wonderfull commodious for them that are not cholericke or melancholicke , but full of raw humours . this , anthony the emperour knew very well , when he accustomed to drinke nought saue one cup full of wine , with a little pepper after he had surfetted . of the commodities of fasting i haue written more largely in my second booke of the golden groue : and now of late in my first circle of the spirit of detraction coniured and conuicted . shew me a way to preserue my life , if perhaps i be constrained to straggle in deserts . take licoras or tobacco now and then , chew it , and you shall satisfie both thirst and hunger : or else , mixe some suet with one pound of violets , and you shall preserue your life thereby , ten dayes . or to conclude , take a peece of allome , & roule it in your mouth when you waxe hungry : by this meanes , you may liue ( as some write ) a whole fortnight without sustenance . of venerie . chap. 4. what is the vse of venery ? moderate venerie is very expedient for preseruation of health . it openeth the pores , maketh the body light , exhilerateth the heart and wit , and mitigateth anger & fury . when is the best vse of carnall copulation ? it is best to vse carnal copulation in winter , and in spring time , when nature is desirous without the help of arts dregs , and at night , when the stomacke is full , and the body somewhat warme , that sleepe immediately after it , may lenifie the lassitude caused through the action therof . in sommer in iune and iuly when the spettle thickens on the ground , it cannot be good . vvhat be the inconueniences of immoderate venerie ? immoderate venerie weakeneth strength , hurts the braine , extinguisheth radicall moysture . and hastneth on old age and death . sperme or seede of generation is the onely comforter of nature , which wilfully shed or lost , harmeth a man more , then if hee should bleed forty times as much . teach me how wiuelesse batchelers , and husbandlesse maides , should driue away their vncleane dreaming of venery at nights . first , they must refraine from wine , and venerous imaginations , and not vse to lye in soft down beds . secondly , they must addict themselues to read the bible and morall philosophy . thirdly , they must exercise often their bodies . lastly , if none of these preuaile , let them vse the seed of agnus castus , in english parke seed , and they shall feele a strange effect to follow . of bathes . chap. 5. what is the vse of bathes ? cold and naturall bathes are greatly expedient for men subiect to rheumes , dropsies and gouts . neither can i easily expresse in words how much good cold bathes doe bring vnto them that vse them : howbeit with this caueat i commend bathes , to wit , that no man distempered through venery , gluttony , watching , fasting , or through violent exercise , presume to enter into them . is bathing of the head wholsome ? you shall finde it wonderfull expedient , if you bath your head foure times in the yeare , and that with ▪ hot lee made of ashes . after which , you must cause one presently to poure two or three gallons of cold fountaine water vpon your head . then let your head be dryed with cold towels . which sodaine pouring downe of cold water , although it doth mightily terrifie you , yet neuertheles , it is very good , for therby the naturall heate is stirred within the body , baldnesse is kept backe , and the memory is quickned . in like manner , washing of hands often , doth much auaile the eye-sight . how shall a man bathe himselfe in winter time when waters be frozen ? in winter time this kinde of artificiall bathing is very expedient and wholsome : take two pound of turpentine , foure ounces of the iuyce of wormwood and wild mallowes , one ounce of fresh butter , one drachme of saffron : mingle them and seeth them a pretty while , and being hot , wet foure linnen clothes in it , and therewith bath your selfe . or els make a bath after this manner , take of fumitory , and enula campana leaues , sage , fetherfue , rosemary & wormwood , of each a handfull or two , seeth them in a sufficient quantity of water till they be soft , and put as much as a walnut of allome , and a little brimstone in powder , and therewith bath the places of your body affected . he that vseth these bathes in times conuenient , shall liue healthfully , for by them superfluous excrements are extracted in sweat . of excrements and bloud-letting . chap. 6. vvhat be excrements ? of excrements some be necessary , and some superfluous : those be necessarie which spring of superfluous bloud , and that notwithstanding can nourish , when nourishment failes ; as seede , sperme , milke and fat . those be superfluous , which doe not proceed from bloud , nor can nourish , but rather separated from the bloud as not able to nourish , and these are either moist or earthy ; moist as black melancholy , sweat , vrine , matter of the nose , spettle , &c : earthy or dry excrements , as nailes , cornes , and such like . aristotle reckoneth the marrow in the bodie , the marrow among the excrements : 2 libr. de generat ▪ animal . cap. 6. but i take it to be a nourishment , because the bones are nourished by it , euen as the body is nourished by bloud . what thinke you of bloud-letting ? bloud is the very essence of life : which diminished , the spirits must consequently be dissolued . in consideration whereof , i counsell them , that vse any moderate exercise , not in any case to be let bloud ; least that corrupt water succeede in the place of the pure bloud . but if they abound with bloud ; or their bloud be putrified and burnt ( if other medicines auaile not ) this law of mine must needes be infringed . shew mee a way to discerne the effects of bloud-letting ? if the bloud , which is let out , appeare red of colour , and white water flow with it , then the body is sound : if bubbling bloud issue , the stomack is diseased : if greene , the heart is grieued . of purgations . chap. 7. what is the vse of purgations ? pvrgations , as sometime they be very necessarie , so often taking of them is most dangerous . he that vseth exquisite purgations , and especially electuaries soluble , shall quickly waxe old and gray-headed . all purgations ( a few simples onely excepted ) haue poysoned effects . besides , nature aboue measure is compelled by purgations , and the vitall powers are diminished . in respect of which reasons , let euery man take heede of those butchering surgeons and bloud-sucking empiricks , who rogueing vp and downe countries , doe murther many innocents , vnder pretext of phisick . hee that obserueth a good dyet , and moderately exerciseth his body , needeth no phisick . moist and delicate viandes eaten in the beginning of meales , doe sufficiently loose the belly . sweet wines performe the very same . also the leaues of scene sodden in water with sebastian prunes , will make the belly soluble . why then will men be so headie , as to take their owne destruction , seeing that they may liue in health without phisick-helpe ? who are apt to take purgatians and who not ? they are apt to take purgations , who are strong of constitutions , and who are willing . and againe , they are vnapt for purgations , which are either too fat or too leane . likewise children , old persons , women with child , and healthfull folkes are not to be purged . what humours are fittest to be purged ? those humours , which molest the body , and offend eyther in quality or quantity . if choler happen to offend you , it is conuenient , that you purge the same : if flegme trouble you , then by medicine it must be vndermined : if melancholy doth abound , it is expedient , that you fetch it out . what must i doe before purging ? before you purge , you must attenuate the slimy humours , open the pores , through which the purgation is caried , and extract the whayish humours by some milde sirupe . moreouer , you must diligently marke the place , where you are agrieued , namely , whether of the headache , or else sicke in the stomack , liuer , kidneyes , or the belly : and then whether by reason of flegme , choler , or melancholy . which being knowne ; according to the humour and place , you must mingle sirups fit for the part affected , with waters of the same nature , that the humour may be afore-hand concocted ; but in such wise ; that the measure of the water may double the measure of the sirupe , and that the measures of both , exceed not foure ounces . how many things are to be considered in purgations ? eight things . first , the quality of the purgation . secondly , the time of the yeare . thirdly , the climate of the country . fourthly , the age of the patient . fiftly , his custome . sixtly , the disease . seauenthly , the strength of the sicke . eightly , the place of the moone . shew mee the best and safest purgation for flegme . take one drachme of turbith , foure drachmes of vinegar and suger ; make them into powder , and vse it in the morning with hot water : but eate not till three houres be expired . for choler . take two drachmes of good rheubarbe beaten into powder , and incorporate the same with fiue ounces of hot water , wherein damask prunes haue beene sodden ; and vse it hot in the morning . or else take halfe an ounce of cassia fistula , a drachme of rheubarbe , and infuse them in water of endiue with an ounce of the sirupe of limonds : the next morning mingle all these with three ounces of ptisan or whay , and drinke this infusion warme . others of the poorer sort purge themselues onely with halfe an ounce of diaprunis laxanice , mixt with succory water and drunke warme ; or else with halfe an ounce of electuarium de succo rosarum , and three ounces of the decoction of french prunes . for melancholy . take three drachmes of the leaues of scene , two drachmes of cinamon and ginger , one drachme of suger , and seeth them in goates milke , womans milke , whay , or in some other like thing . it is also good to annoint the side of the spleene with vnguentum dialthaeae . or else with the oyle of lillies , oyle of dill , hennes grease , and the marrow of an oxe . shew me how i may mundifie bloud ? take two drachmes of tyme and scene , one drachme of myrobolane , one drachme of rheubarbe , white turbith , and ginger , two drachmes of suger ; let them be done all into pouder , and giuen in water wherein fennell or annise seed haue beene boyled . what shall i doe , if the purgation will not worke ? if after the taking of a purgation , the bellie be not loosed , that inconuenience happeneth chiefly for these causes ; either through the nature of the sicke , or for the slendernesse of the purgation , or because nature conuerteth her endeauour into vrine , or else by reason that the belly was before hand too hard bound , which by a glyster might be holpen ▪ when therefore the belly after the purgation is not soluble , it procureth grieuous maladie in the body : but if a man taketh a small quantitie of mastick lightly pounded and ministred in warme water , he shall be cured of that infirmitie . likewise , it much auayleth , presently to eate an apple . seeing that glisters be very commodious , shew me a way to make some . take hony sodden till it be thick , and mingle the same with wheaten meale , then adde a little freshbutter , and make your glister into a long forme : which done , dip it in oyle , and vse it . or else take halfe an ounce of the roots of succory and licoras , two drachmes of endiue , one handfull of mallowes , one drachme of the seed of succory and fennell , two drachmes of fennigreeke , halfe a handfull of the flowers of cammomel ; seeth them , and then a most wholesome glister is made . what if the purgation doth euacuate too much ? you must infuse three drachmes of the pouder of mastick in the iuice of quinces , and drinke it : or else eate a quince alone . or else anoint the mouth of the stomack or the vpper part of the belly , with this precious oyntment following . viz. with oyle of roses , and quinces , of each an ounce , with oyle of mastick halfe an ounce ; mingle these with the powder of corall and waxe , and vse it to stop the fluxe , whether it be sodaine , or humourall , or dissenteriall . what is the vse of tobacco ? cane tobacco well dried , and taken in a cleane pipe fasting , in a moist morning , during the spring or autumne , cureth the megrim , the toothache , obstructions proceeding of cold , and helpeth the fits of the mother . after meales it doth much hurt , for it infecteth the braine and the liuer , as appeares in our anatomies , when their bodies are opened , we finde their kidneyes , yea and hearts quite wasted : for as all other things , which god gaue for our necessities , are superfluously employed , apparell , meates , drinkes , and such like : so this indian weede , whose proper vse is to purge the body of thin water , which we call distillations or slender rheumes , and that in medicine manner in moist weather . i say , tobacco is mightily abused , & by the diuels temptations turned to bacchanalian beastly custome , to serue tosse-pots in stead of salt meates , caueare , and other enducements or drawers on of drinks . sometimes our swaggering cast-awayes take it after the example of politicians to temporize and dally away the time , that they might rest in their counterfeit traunce , when they want matter of discourse , vntill after a thorough perambulation of their barren wits , they haue coyned some strange accident or aunswere worthie the rehearsall among their boone companions . then after long houghing , halking , and hacking : mobile colluerint liquido cùm plasmate guttur , hauing their throates well washt with dreggish drugges . they recount tales of robin hood , of donzel del phoebo , &c. as i haue else-where written in my preface to my first circle of the spirit of detraction . to conclude , the abuse of this forraine hearbe , i wish the reader to ruminate and repeare ouer these moderne rythmes : tobacco that outlandish weed doth spend the braine and spoile the seed . it dulls the spright , it dimmes the sight , it robs a woman of her right . of vomites . chap. 8. what is a vomite ? a vomite is the expulsion of bad humours ( contayned in the stomack ) vpwards . it is accounted the wholesomest kinde of phisick : for that , which a purgation leaueth behind it , a vomite doth root out . vvhich are the best vomites ? take of the seeds of dill , attripplex , and radish three drachmes , of fountaine water one pound and a halfe : seeth them all together , till there remaine one pound : straine it , and vse it hot . or else make you a vomite after this manner : take three drachmes of the rind of a walnut , slice them , and steepe them one whole night in a draught of white wine , and drinke the wine in the morning a little before dinner . vvhat if the vomites worke not ? if they work not within an houre after you haue taken any of them , sup a little of the sirupe of oximel , and put your left middle finger in your mouth , and you shall be holpen . vvhat shall i doe , if i vomite too much ? if you vomite too much , rub & wash your feet with hot and sweet water : and if it cease not for all this : apply a gourd to the mouth of the stomack . sometimes without any phisick at all , one shall fall to a customarie vomiting . and then it proceedes eyther of the colde complexion of the stomacke , or of hot complexion . if of colde complexion , you may helpe it by making a bagge of wormewood , dry mints , and maioram , of each a like one handfull , of nutmegs , cloues , and galingall halfe a drachme of each one . let all of them be dried and powdred , and put betwixt two linnen cloathes , with cotton interposed and basted . and then let them be applied vpon the stomack ; or else you may apply the said hearbes alone dried on a hote tilestone , and put betwixt two linnen cloathes vpon the stomacke . let them fortifie their stomackes with the sirupe of mints or of wormewood , or eate lozenges called diagalanga . if vomiting proceedes of hote complexion , you may cure it by a playster applied to the stomacke , of oyle of roses , wormewood , mints , and barly flower with the white of an egge . some in such a case take the water of purselane in their drinke to quench their thirst . of common sicknesses . chap. 9. shew me how to cure such common sicknesses , as daily annoy our bodies . all sicknesses whatsoeuer spring out of the head distempered ; and there-hence they arise in one of the foure humours , which by the distemperature of the head , become likewise distempered : so that all sicknesses abound eyther of the bloud depraued , or of choler infected , or of flegme coagulated , or of melancholy empoysoned : or ( perhaps ) they spring by the mixt corruption of two or more of these humours . wherefore it behoueth vs to be wise in the very beginning of our sicknesses , and to preuent their theeuish intrusion . aboue all vomites or purgations , i see none comparable to stibium or antimonie prepared , which i dare boldly commend as a most soueraine and cheape remedy for agues , dropsies , fluxes and distillations vnto the poorer sort . the taking whereof i wish to be onely three graines infused for a whole night in a glasse of sack , with a little suger or cleare ale , and to be drunke vp the next morning . as for rich men , let them fee the physitian , least that noble trade decay for want of maintenance : according to that olde saying : stipends doe nourish artes. the seminaries of diseases after this manner rooted out by antimonie . let euery particular griefe be suited thereafter : for agues , let them coole the liuer with ptisans , endiue , or succorie waters . for the stone , let them take goates bloud dried into powder in a hote ouen , or otherwise as they please within their pottage , or liquour , seeing that the hardest adamant is dissolued with this kinde of bloud : why may not the stone in mans bodie be likewise bruised therewith ? for the gout , let them exercise if they can , or else ●e let bloud very often in the place affected , or let them reserue horse-leaches for that purpose . i might here commend diuers locall medicines , as oyles of roses , of mirtilles , of cammomill , or wilde mallowes , of turpentine , or such like . i might aduise them to lay emplaisters on the goutie ioynts , made of mellilote , of vnguentum populeum , of the flowers of cammomill , of red roses , with beane flowre . i might wish them to apply the colewort leafe , and then to stop the fluxe with that precious and admired salue commonly called paracelsus his stiptick playster , which i haue found by experience to heale any wound , whether it be olde or greene , sooner in one weeke then any other in a moneth , by reason of the binding , drying , and strengthening vertue , which it hath , being likewise able to stop the concourse or falling of humours into the sore . this salue i praise aboue all others , as that , which breeds none but good flesh , and as apothecaries say , it wil● keepe forty yeares without putrifying . but indeed , because all sicknesses proceed from the braine , it were fit to purge the superfluous moisture thereof once a moneth , either with a drachme of pilles imperiall , or of pillulae sine quibus , or of pillulae cochiae . from the braine they flow into the musckles of the backe , and from thence they descend into the feet , which is termed podagra , or to the hucklebone , which is called sciatica , or else from the backe into the hands , and then it is called chiragra . for a preseruatiue against the plague , let them now and then take pillulae communes , or the aboue said antimony , which is also good against poison drunke : whereby they may note , that whatsoeuer helpes the one , helpes the other . the fift section . of infirmities and death . chap. 1. what be the causes of hot infirmities . the causes of hot infirmities be sixe : the first are , the motions of the minde : as loue , anger , feare , and such like . the second , the motions of the body ; as , immoderate carnall copulation , vehement labours , strayning , hard riding . the third , long standing , or sitting in the sunne , or by the fire . the fourth cause of infirmities is the vse of hote things , as meates , drinkes , and medicines vntimely vsed . the fift , closing or stopping of the pores ; which happeneth by immoderate annointing , bathing , or otherwise thickning the skinne : so that the holes whereby the sweat and fumes doe passe out , be stopped . the sixt , putrifaction of humours by distemperature of meats and long watchings . what be the causes of colde infirmities ? the causes of cold infirmities be eight : the first is , the cold aire : the second is , too much repletion : the third is want of good meate : the fourth is , the vse of cold things : the fift is , too much quietnesse : the sixt is , opening of the pores : the seauenth is oppilation in the veines or arteries : the eight is vnseasonable exercise . vvhat is the chiefest cause of death ? the chiefest and vnauoidable cause of our deathes is the contrarietie of the elements , whereof our bodies be compounded . for the qualitie , which is predominant ouer the temperature ( or mediocritie ) beginneth to impugne and fight with his contrarie , which is more weake , vntill it see the vtter dissolution of the same . of the wicked motions of the minde . chap. 2. what be passions of the minde ? the passions , motions , or perturbations of the soule , which otherwise may be called the accidents of the spirit , are strange or sodaine insurrections , and rebellious alterations of a tumultuous troubled soule , which with draw it from the light of reason , to cleaue and adhere vnto worldly vanities . vvherein consists the cure of the spirituall maladies ? as the cure of the bodyes griefes consists chiefely in the knowledge of those causes which engender them : so in like manner for the cure of spirituall maladies , we must search out the causes from whence they do proceed . and as the causes of the bodyes griefes are two , outward and inward : so the causes of spirituall diseases are likewise two , outward and inward . the outward are disgraces , iniuries , hatred , miserie , losse of honour and such like accidents : which wee call outward ; because they arise out of our bodies , able to stirre vp a world of troubles in our spirits . the inward causes of spirituall maladies are two fold : the one corporall , which presently at the first bickering doe torment the body : the other meerely spirituall , rightly termed the passions of the soule , which torment the soule it selfe . the physitian therefore that will cure these spirituall sicknesses , must inuent and deuise some spirituall pageant to fortifie and help the imaginatiue facultie , which is corrupted and depraued ; yea , hee must endeauour to deceiue and imprint another conceit , whether it be wise or foolish , in the patients braine , thereby to put out all former phantasies . vvhich are the chiefest passions of the soule ? the chiefest spirituall passions are voluptuous loue , iealousie , anger , choler , sorrow , feare , and enuy. vvhat is loue ? loue is an affection , whereby the minde lusteth after that , which is either good indeed , or else that which seemes vnto it to be so . among other causes which besot men towards this affection of loue , i finde idlenesse to be one of the principall , which being taken away , the force of loue presently decayeth , according to that of the poet : otia si tollas , periere cupidinis arcus . next , i finde that mortification of the flesh weakeneth nature , and consequently subdueth lust . last of all , time and age doe conquer this tyrannous motion : but indeede the grace of god , which enlighteneth the eyes of our vnderstanding , to regard and meditate on the holy scripture , is the most soueraigne and comfortable water of life , which cooleth and alayeth the fierie stings of vnlawfull loue . vvhat is the cause of loue ? the cause of loue among fooles is beauty : but among good men the vertues of the minde are the principles of loue for they are euerlasting : and when all other things , as beauty and riches , do decay , yet they become more fresh , more sweet , and inestimable then before . hence it is , that wee are counselled to chuse wiues , not by our eyes , but by our eares , that is , not by prying into their fairenesse of bodies , but by inward contemplating of their honest deedes and good huswiueries . ordinarily the most beautifull and goodly sort of men , and such as are decked with bodily gifts , are most deformed and vicious in their soules . there is alwayes a great combat betwixt chastitie and beautie , so that wee seldome see faire women to be honest matrons : the reason is , because they prefer the phantasticall pleasures of their bodily senses , before the true and right noble vertues of the minde : such ( as the spanyard saith ) are like an apple which is faire without and rotten within : la muger hermosa es como la mancana , de dentro podrida , y de fuera galana . shew me some other meanes to remedie the stinges of vnlawfull loue . forasmuch as examples , are the most familiar meanes to edifie and arme a diseased minde against the assaults of inuisible temptations , i will lay downe some , which our moderne writers haue recorded for true . the passion of loue hath beene so violent and vehement in some , that the wisest , as salomon , haue turned to be idolaters : and braue martialists , as hercules and others , haue become fooles or mad men . saint augustine libr. 11. trinitat . cap. 4. rehearseth a story of one in his time , that had such a strong and strange apprehension of his mistresse body imprinted in his braine , that he imagined himselfe really present with her , and committing of carnall copulation with her so sensibly , that his very seed did spend in the said imaginary act . vt ei se quasi misceri sentiens etiam genitalibus flueret , that i may vse his owne words . for the cure of this beastlike and slouenly sinne , i will content my selfe with three famous examples . there dwelt in alexandria a dame of great beautie , and of greater learning , called hippatia , which publikely read vnto schollers . it came to passe , that one of her chiefest schollers became so inamoured of her , that the ardent desire of loue compelled him to discouer vnto her his passion , entreating her to pittie his languishing state . hippatia a very wise woman , and loath to cast away so worthy a scholler by a cruell disdaine , bethought her selfe of this subtill and sodaine remedie : she out of hand prouided her of a filthy , bloudy , and mattry smock : and after shee had inuited him to her chamber , fayning her selfe willing to giue him contentment , shee tooke vp her peticote , and shewed him her flowry contagious smocke , speaking vnto him after this manner : my friend , i pray thee see here how thy iudgement hath beene abused ; see what thing thou louest so precious : examine more straightly , what motiue induced thee to loue such filthy trompery ouer-cast and disguised with a glozing beautie . at these words , the young man began to be ashamed , to repent himselfe , and thenceforth to become more wise and sober . it is reported of that great scholler raimundus iullius , that falling in loue with a faire gentlewoman , he pressed her very earnestly to respect him . shee to dispatch and to ease his passion , concluded to lye with him : but when shee came , shee presently shewed him her left dugge most vgly to behold by reason of a canker which had almost rotted it . at which hideous sight his courage sodainely quailed , and cooled in such sort , that his lustful loue was conuerted into a charitable loue to study for some extraordinary physicke to help her . a lawyer of tholouza for his further learning hauing trauailed into italy , was at length insnared with loue at venice . whereupon he often passed by the doore of his mistresses house , and made many tokens of his good will towards her . hee attempted by the assistance of bawdes to corrupt her with gifts , and in the end with much adoe found means himselfe to impart his loue vnto her . the gentlewoman with bitter threatning repulsed him . all which could not cause him to desist from his idle exterprize , so vnbrideled was his affection , so violent his motion . but at the last perceiuing his purpose frustrate and hopelesse , he fell into a frantick humour , & one morning among the rest , in the church of saint marke , casting himselfe through the guard , endeuoured to murther the duke ▪ but this amourous foole , as god would haue it , was resisted and led into prison . the matter was examined very straightly , and at the last it was found that loue had made him mad . the wise senate vpon graue deliberation dismissed him , committing his cure to that famous physitian pracastorius , who at that time dwelt in venice . this learned man vndertaking his charge and cure , disguised a courtizan like the gallants mistresse to lye with him a whole night , and to yeeld him his amorous contentment , vntill he was weary . then hee caused him to be well couered with clothes , till he fell into a sweat . his phantasie and lust being thus partly pleasured , hee proceeded to other remedies , to purge him of his melancholicke humours , so that at length he restored him to his former state . i write not this , to the intent it should serue for a precedent , ( the same being diameter-wise repugnant to our makers commandement ) but because our physitians should counsell the youthfull amorous to marry , rather then to burne in vnlawfull desires : and the amorous marryed to content himselfe with the wife of his youth , giuing her due beneuolence , and satisfying his burning lust vpon her body , whom god had ioyned with him for that purpose : for surely , by this carnall copulation the vaporous fumes of the seede are taken away from the patient , which doe infect his braine , and lead him into melancholy . by how much the more and longer they continue in the body , so much the more thoughts doe they engender , which at last will turne to folly or madnesse . what is iealousie ? iealousie is a doubtfull quandarie of the minde , for that the soule suspects a corriuall or copartner in the thing beloued . our ignorance in discerning spirits , and the discording tunes of our soules affections occasion this strange breach , or suspicious scruple in our consciences . wherefore yee husbands , beginne betimes to admonish your wiues of the soules saluation . let no day escape without prayers and thanksgiuing vnto the lord. ioyne together as true yoak-fellowes in gods seruice , daily prostrating your selues before his omniscient presence , least sathan creepe into your carelesse hearts , and minister iust cause of iealousie vnto you . if the head gets in , the whole body followes . if the head be well , the body can hardly be distempered : so if husbands doe their duties towards god , their wiues will imitate them in time , and conforme their liues according to the square of vnitie . o noble vnitie which shapest this indiuiduall vnion betwixt man and wife , not onely in their bodies constitutions , but in their soules coniunctions , firme , stable , neuer to be remoued : bone of my bone , flesh of my flesh : tu nostra de carne caro , de sanguine sanguis , sumptaque de nostris ossibus ossa geris . as adam spake to euah . away therefore yee iealous italists with your golden lockes , with your artificiall chaines , with your straight mewings . if pasip●ac cannot haue the company of a man , she will yeeld her body to a wanton bull. if ariostoes queene be restrayned one way , shee will satisfie her appetite another way with a deformed dwarfe : qui era tanto dotto , per mettre la regina sotto . there is no locke , nor chaine comparable vnto the feare of the lord , whose wrath is a consuming fire . the very thought of hels torments terrifies the conscience more then all the worldly deuises of flesh and bloud . what is anger ? anger is a vehement affection , because it sees things fal out contrary & crosselike to reason . why doe some looke red , and others pale when they be angry ? some when they are angry become red , because their bloud ascendeth vp into the head : and these are not so much to be doubted . others wax pale when they are angry , because the bloud is retyred vnto the heart ; whereby they become full of heart , & very dangerous . what is choler ? choler is a fiery passion of the minde , because it seeth all things fall out contrary to reason or wit : there are two sorts of choler abounding in euery man ; the one open , the other hidden : wherof this latter is more dangerous . from both of them , being terrible ebullitions & motions of the spirit , all the body , the bloud , and humous become heated and chafed : insomuch , that they grow to be sulphureous , kindeling of fiery feuers , pleurisies , gall in the stomacke , yealow iaundises , tumours , erisipelaes , itch , and innumerable other maladies , as well externall as internall : whose chiefest and specifique cure consisteth that christian vertue patience : as for other phisicke to coole the violence thereof i leaue to greater clerkes . what is sorrow ? sorrow is an affection of the mind , whereby it is oppressed with some present euill , and languisheth by little and little , except it finde some hope or other to remedy the griefe thereof . what is the effect of sorrow ? sorrow stifleth vp the purer faculties of the soule , causeth a man to fall into a consumption and to be weary of the world , yea and of himselfe . how many kindes of sorrowes are there ? there be two kindes of sorrowes : the one deepe and heauy , the other short and temporarie . the former is properly termed sorrow , the latter mourning . vvhat be the causes of both these kindes ? their causes are outward and inward . the outward are grieuances , which happen vpon diuers occasions : eyther for the losse , which husbands receiue by reason of their wiues deaths ; or by reason of some deare friends death , which in nature wee loue extreamely ; or else by reason of the shipwracke or discredit of our name , fame , and goods . to these outward causes i adioyne the depraued dyet of the melancholicke , which engender melancholicke humours : as those euill weedes and seeds , which our farmers gather among their corne , grinding the same with the rest , into bread or malt . out of these corrupt seeds malignant vapours arise vp into the head , which intoxicate the braine , whirling about the imaginatiue facultie , straying vp and downe along the memorie , and eclipsing the light of the vnderstanding . the inward causes spring from melancholick or burnt bloud , contained within an inflamed braine , and there-hence tainting the veines and whole body . of this blacke and enraged bloud , which originally proceeded from the diuersities of vapours or exhalations , there grow diuersities or diuers sorts of sorrowes , which diuersly work vpon the functions of the imagination . for if it be true , that the soule is in the bloud , and dispersed through euery part of the same , ( as god is wholy in the world , and wholy in euery part of the same ) then surely must it follow , that the variety of the bloud doth change and diuersifie the vnderstanding , and also that the actes of the vnderstanding soule doth change the humours of the body : so that out of these diuersities of tainted humours there are ingendred strange and wandring phantasies , caused by reason of such blacke bloud , smoake and sweat , which is crept into the humour of melancholy . some of extreame sorrow haue turned mad , famishing themselues to death : some imagined themselues to be vrinals of glasse , expecting when they shold be broken through some accident : some thought that they were become owles , and therefore feared to be seene abroad in the day time . among these sorrowfull sots , i cannot but remember a gentleman of venice , with whom i was familiarly acquainted at the citie of noua-palma in italie , about nine yeares past . this gentleman by reason of crosses , hauing fallen into a sorrowfull discontentment , began to scorne all of his rancke , and grinding the world as it were into oatmeale , would eyther be aut caesar , aut nihil , eyther a monarch , or a mole-catcher . and to this end he studyed by what meanes hee might aspire to the empire . at the last , hauing wearied his braine with the losse of many a nights sleepe , to his bodyes annoyance , hee imparted his mind vnto me : whereupon , to put him out of dumps by degrees , i aduised him to leaue off his solitary walkes , and to betake himselfe to reading , or to some outward exercise , thereby to banish away his inward thoughts , or rather doating dreames . this counsell of mine , hee accordingly followed for a time : but at length he fell into his wonted phantasies , and persisted so strongly therein , that hee wrote very learned letters and pathetical vnto the electours , for his aduancement into the throne emperiall , very earnestly soliciting me to become his agent in the businesse . what is the reason that men imagine such impossible and vaine things ? when god with-drawes his spirit from the sinfull sonnes of adam , then the world , the flesh , and the diuell glad of such aduantage and opportunitie , doe mutually conspire against them , diuersly seduce their brittle thoughts and wils . some they possesse with imaginations according to the course of the liues which they lead : others imagine of sorrow & discontentment such strange matters , that not onely the spirit is assayled , as i haue written , but also the body is assaulted , that it becomes vnprofitable vnto al seemly actions . and that so violently , that it procures and prefers death it selfe . now since you haue discoursed of naturall and melancholicke sorrowes , tell mee what harme hapneth by the other sorrow , which wee terme mourning . this latter kinde of sorrow being accidentall , chanceth to our conceit by desteny , which is no other then the will of god the father , limitting the end of all things by measure , number , and waight , not blind-foldly as the poets fained of fortune , but necessarily and prouidently . vpon the death of some deare & neare friend , our mindes are deeply touched , that we manifest the effects therof , in our very outward countenance and apparrel , by reason of the weaknesse of flesh and bloud , which can in no wise brooke a sodaine or violent alteration : but commonly such mourning is short and momentarie , according to that maxime of the philosophers : nullum violentum est perpetuum . no violent thing can last long : which likewise may be confirmed by the obseruation of our outward habits . impletur lachrimis , egrediturque dolor . the more teares wee shed , the lesse is our sorrow , for teares cause wearinesse , wearinesse procures sleepe , and sleepe asswageth sorrow ; new obiects also comming in by processe of time to affect the patient . neuerthelesse for all this , neque mihi cornea fabra est , my heart is not so rigorous and hard , as to condemne vtterly our mourning vse , when we haue lost our dearest friends : nay , i commend it highly , so that it be accomplished with moderation , and accompanied with hymnes and psalmes to god for the honour of his mercy , with charitable epitaphes for the memorial● of the deceaseds honesty , and with cheereful almes-giuing for a monument of christian charitie . but what is the reason , that some were black , and some white at the funerall of their friends ? the morall is this , that the blacke betokeneth the corruption of the body . the white signifieth the soules freedome out of the bodies prison . happy is that soule , which can contemne the frailety of the flesh , loathing to deface the handie-worke of god. happy i say , and fraught with true magnanimitie is that spirit , which can make profitable vse of his visitation , not grudging , not murmuring , not mourning out of measure . these restoratiues i ministred to my selfe at the death of my deare wife , who of late was sodainly stricken dead with lightning , as i haue shewed at large in my worke , called the spirit of detraction coniured and conuicted . and because i am fallen at this present into a mourning veine , i will reiterate my christian farewell , wishing that the same might become a precedent to an afflicted spirit in the like case . adieu thou seruant of christ , thou patterne of pietie . adieu thou map of gods miracles . adieu my ioy , my loue , my comfort . adieu , and rest thee hence-forth among the heauenly roses : rest in peace for euer free from the thornes of malice . adieu againe and againe , adieu deare wife for a while , and welcome sweet iesus my sauiour for euer . what is feare ? feare is a griefe which the minde conceiueth of some euill that may chance vnto it . why doe fearefull men looke pale ? the reason why fearefull men looke pale and wanne , is , because nature draweth away that heat , which is in the face and outward parts , to relieue and comfort the heart , which is welnigh stifled and stopped vp . how many sorts of fearefull persons are there ? there be two sorts of fearefull persons ; the one naturally fearefull , the other accidentally fearefull . among those , which are naturally fearefull i range children , who are subiect to this passion by reason of the sodaine commotion of the humours , and of the bloud descending into the sensitiue organs , be-dazeling their sights with a false suffusion . likewise i place aged people in the number of the most naturally fearefull , which by the meanes of their ouer-spent naturall moisture and wasted braines doe againe play the babies , and as the latinists say , repuerascunt , and as the greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thirdly , i account women by nature fearefull , whose sexe , as the weaker vessels , is much defectiue and impotent , in courage euer doubtfull and distrustfull almost of their owne shadowes . fourthly , superstitious persons , as papists , who by reason of their naturall fragilitie , doe forge a thousand phantasies in their braines . to these i adde the melancholicke , as a kinde of humourous darke spirits , which because they shoot inwardly , abhorring outward obiects , doe feare the very noise of reeds and fall of leaues : now it is time that i discourse somewhat of that feare , which is accidentall , no lesse penetrating into the mindes of men , then that which is naturall , and chiefly , when god doth manifestly cooperate and worke together with it ; whereof no mortall man can well declare the solide and true cause . the first accidentall feare is that , which befalles to multitudes at once , yea euen to a whole campe of hardic souldiours : which kinde of feare is termed panick , etymologized of pan , because he being bacchus his lieutenant in the indian war , with art and politick stratagems , almost beyond wit surprized them with great feare and wonder . secondly , malefactours terrified with the guilt of their euill consciences , doe imagine a world of feares . and no meruaile , seeing that all creatures serue to reuenge sinne committed against the creator . offenso creatore , offenditur nobiscum omnis creatura . somtimes this accidentall feare proceedes of sicknesse , sometimes it comes by a false suggestion or alarum , as that feare wherewith a gentleman of padua was possessed , when his youthfull haire in one night conuerted into gray and hoarie , onely by a false report , that hee should be put to death the next day after . what is enuie ? enuie is a griefe arising of other mens felicitie . it maketh a man to looke leane , swart , hollow eyed , and sickly . doe these affections hurt the soule , as well as the body ? yea doubtlesse : for if the body be replenished with these diseases , the soule cannot be whole , nor sound . and euen as vices cause disorders and diseases both in the body and soule : so likewise they cause the one to destroy the other , whereas there should be an vnitie and harmony , not onely of the corporall qualities among themselues , and so of the spirituall among themselues , but also of their ioint qualities one with another . and no meruaile ; seeing that god hath sowed and planted the seeds and sparks of affections ( to moue vs ) not onely into our soules , but also into our bodies . how doe the temperature of the bodily affections , and the soules affections agree together ? there is great concord betwixt the bodies qualities , and the soules affections : insomuch that as our bodies are compacted of the elemental qualities , namely , of moysture & drinesse , heat & cold : so among the soules affections are some moist , some dry , some hot , & some are cold . this we might see by instance made . the affection of mirth is hot & moist , whereas sorrow is cold and dry . the one is proper to young men , and the other to olde men , who are cold and dry . why is there so great a diuersitie among men ? there be diuers reasons alledged of this by men of diuers professions . first , the diuines say , that originall sinne and temptation of wicked spirits , make men vicious : faith and grace make them righteous and holy : politicians and statesmen holde , that bad company and ill education , cause men to be ill disposed : the astronomer hee saith , that they which are borne vnder iupiter shall be wise and fortunate , vnder mars souldiers , vnder venus adulterers , vnder mercury , merchants , or very couetous , vnder taurus industrious , vnder libra iust men , vnder aries wise counsellors , vnder aquarius fishers . s. augustine on the 63. psalme , tels of a mathematician , who said , that it was not a mans owne will , which made a leacher , but venus : a murtherer , mars : not his owne proper will made him iust , but iupiter . the naturall philosopher auerreth , that they who excell in imagination , are fit to be linguists , artizans , poets , and painters : the meanes to descry , whether they be imaginatiue or no , is thus : if he be well conceited of himselfe , if hee loues to goe richly attired , and oftentimes looketh in a looking glasse , if hee playes well at chesse , cards , and dice , &c. they that excell in vnderstanding are fit to be iudges : they who haue the faculty of memorie , wil proue good atturnies , and practicioners in law and physick . physitians hold , that men be diuersly affected according to the diet which they vse , as venison , conies , and hares-flesh , make men melancholick , and consequently enuious and froward : those meates which ingender good bloud , make men of a sanguine complexion and free hearted . excesse of meat make men riotous and drunkards . of the age of man. chap. 3. into how many ages is mans life diuided ? mans life by the computation of astrologers , is diuided into seauen ages : ouer euery one of which , one of the seauen planets is predominant . the first age is called infancie , which continueth the space of seauen yeares . and then the moone raigneth , as appeareth by the moyst constitutions of children , agreeing well with the influence of that planet . the second age named childhood , lasteth seauen yeares more , and endeth in the fourteenth of our life . ouer this age , mercurie ( which is the second sphere ) ruleth ; for then children are vnconstant , tractable , and soone enclined to learne . the third age endureth eight yeares , and is termed the strippling age : it beginneth at the fourteenth yeare , and continueth vntill the end of the two and twentieth . during which time , gouerneth the planet venus : for then we are prone to prodigality , gluttonie , drunkennes , lechery , & sundry kinds of vices . the fourth age contayneth twelue yeares , till a man be foure and thirtie , and then is he named a young man. of this age the sunne is chiefe lord. now a man is wittie , well aduised , magnanimous , and come to know himselfe . the fift age is called mans age , and hath sixteene yeares for the continuance thereof , subiect to mars ; for now a man is cholerick and couetous . the sixt age hath twelue yeares , that is , from fiftie till threescore and two . this age is termed ( although improperly ) olde age : of which iupiter is master , a planet significant of equity , temperance and religion . the seauenth and last ( by order ) of these ages continueth full 18. yeares , ending at fourscore , to which few attaine . this age , by the meanes of that planet saturne , which is melancholick & most slow of all other , causeth man to be drooping , decrepit , froward , cold , and melancholick . why did men liue longer before the floud , then they doe now ? the principall reason , why men in those dayes liued longer then we do , is , because they had not then any of the causes , which ingender in vs so many maladies , whence consequently ensueth death . their liues were vpholden by the course of the heauens , with the qualities of the planets & stars , being at that time farre more glorious and gracious then now . there were not so many meteors , comets , and ecclipses past , from whence now diuers & innumerable circumuolutions proceed . we must also vnderstand , that our first parents were created of god himselfe without any other instrumentall meanes , and againe , the earth in those dayes was of greater efficacie to bring foorth necessaries for mans vse , then it is in this crooked and outworne age . the soyle was then gay , trim , and fresh : whereas now by reason of the inundation ( which tooke away the fatnesse thereof ) it is barren , saltish , and vnsauorie . to conclude , they knew the hidden vertues of hearbs and stones , vsing great continence in their dyets and behauiours . they were ignorant of our delicate inuentions and multiplied compounds . they knew not our dainty cates , our marchpanes , nor our superfluous slibber sauces . they were no quaffers of wine or ale , nor were they troubled with so many cares , and vaine glorious pompes . tell me the certaine time , wherein man must of necessitie die ? to die once , is a common thing to al men . for that was ordained as a punishment of god for our fore-parents , when they transgressed his commandement , with longing and lustfull thoughts touching the fruit in paradise : but to tel how , & at what time , that is a secresie neuer disclosed to any creature . such as the mans life is , such is his death . a righteous man dieth righteously . but a wicked man hath a wicked end dying without repentance . death is a so daine and a sullen guest , neuer thought on , before hee apprehendeth vs as his slaues . when we think our selues safely mounted on the pinacle of worldly felicity , he vnawares suppresseth vs rudely , and smiteth vs deadly . for which consideration , o mortall men , lead your liues vprightly , hearken not vnto the counsels of the vngodly , nor like greedie cormoraunts snatch vp other mens rights . rather know your selues contentedly : which done , be vigilant , well armed in christ iesus , and alwaies meditating on your deaths . vvhich be the most dangerous yeares in mans life ? the auncient sages , by curious notes haue found out , that certaine yeares in mans life be very perillous . these they name climactericall or stayrie yeares , for then they saw great alterations . now a climactericall yeare is euery seauenth yeare ; the reason is , because then the course of the planets returne to saturne , who most commonly is cruell and noysome vnto vs. and euen as the moone , which is the next planet vnto vs , and swiftest of course , passeth almost euery seauenth day into the contrary signe of the same qualitie , from whence she came forth , and there-hence bringeth the criticall daies : so saturne , which is the planet furthest from vs and slowest of course ( for hee resteth in one signe so many yeares , as the moone doth dayes ) bringeth these climactericall yeares , and causeth sundry mutations to follow . hence is it , that in the seauenth yeare children doe cast and renew their teeth . in the fourteenth yeare proceedeth their strippling age . and betwixt that and the fifteenth yeare there falles out in the body a tumultuous whurly-burly or wambling commotion of humours , which in some breakes out into scabs or hote watry issues , in others into kindes of agues . in the one and twentieth , youth . and when a man hath past seauen times seauen yeares , to wit , nine and forty yeares , hee is a ripe and perfect man. also , when he attaineth to tenne times seauen yeares , that is , to the age of threescore and ten , his strength and chiefest vertue begins to fall away . and againe , euery seauenth yeare was by gods owne institution pronounced hallowed ; and in it the israelites were prohibited to manure their grounds or to plant vineyards . aulus gellius mentioneth , that the emperour octauian sent a letter vnto his step-sonne to this effect : reioyce with mee my sonne , for i haue past ouer that deadly yeare , and enemie to olde age , threescore and three . in which number the seauenths and ninths doe concurre . the sixe and fiftieth yeare is very dangerous to men borne in the night season , by reason of the doubled coldnesse of saturne . and the threescore and third yeare is very perillous to them that be borne in the day time , by reason of the drinesse of mercurie and venus . it is also obserued , that the nine and fortieth yeare composed of seauen times seauen is very dangerous . others againe of our late criticks collect by experience , that in the seauenth yeare more vnnaturall ill humours are ingendred , then the true and naturall constitution of the bodie can possibly digest , because the liuer and heart being the radicall fountaines of the bloud , by little and little , are so corrupted within the compasse of sixe or seauen yeares , which cannot chuse but at the last breake out , like the paroxismes or fits of an ague tertian or quartane , in some kinde of bodies at the seauenth yeare , and in others of a stronger ability at the ninth yeare . so when these steps are past , the liuer & heart do prepare humours for the yeares or steps following , vntill it burst out into a remarkeable euent . finally , whensoeuer any man entreth into these climactericall yeares ( if certaine tokens of imminent sicknesse doe appeare , as wearisomnesse of the members , griefe of the knees , dimnesse of sight , buzzing of the eares , loathsomnesse of meate , sweating in sleepe , yawning , or such like ) then let him incessantly pray , and beseech god to protect and guide his heart ; let him be circumspect and curious to preserue his health and life , by art , nature , policy , and experiments . or if no eminent cause appeare , let him purge aforehand , the better to preuent the encrease of humours . which be the criticall daies ? the critical daies are the first and seauenth of ianuary . the third and fourth of february . the first and fourth of march. the eigth and tenth of april . the third and seauenth of may. the tenth and fifteenth of iune . the tenth and thirteenth of iuly . the first and second of august . the third & tenth of september . the third and tenth of october . the third & fift of nouember . the seauenth and tenth of december . vvhich humors are predominant in the night season , and which in the day time ? euery one humour raigneth sixe houres . bloud is predominant from nine a clocke in the night , vntill three a clock in the morning . choler from three a clock in the morning , till nine . melancholy ruleth from nine a clock in the morning , till three in the euening . likewise flegme gouerneth from three in the euening , vntill nine a clock at night . so that flegme and melancholy doe raigne at night , and bloud and choler in the day time . also bloud hath his dominion in the spring time ; choler in the sommer ; melancholy in autumne , and flegme in winter . for which respects , i aduise you ( if perchance you fall into a disease ) to marke well , in the beginning of your sicknesse , the houre and humour then raigning , that thereby you may the sooner finde out remedy . in conclusion , you must consider of the critical daies : in which , great alterations either towards your recouerie , or towards your further sicknesse willensue . most commonly the criticall day happeneth , the seauenth , the fourteenth , the one and twentieth , or the eight and twentieth day from the beginning of your sicknesse . notwithstanding , according to the course of the moone , the fourth day , the eleauenth , the seauenteenth , and the foure and twentieth day from the beginning of your sicknes will foretell you , whether you shall amend or waxe worse . of the foure humours . chap. 4. what is an humour ? an humour is a moist and running body , into which the meate in the liuer is conuerted , to the end that our bodyes might be nourished by them . vvhat is the nature of the sanguine humour ? the sanguine humour is hot , moist , farty , sweet , and seated in the liuer , because it watereth all the body , and giueth nourishment vnto it : out of which likewise issue the vitall spirits , like vnto small and gentle windes , that arise out of riuers and wels. vvhat is the flegmaticke humour ? the flegmatick humour is of colour white , brackish like vnto sweat , and properly placed in the kidnyes , which draw to themselues the water from the bloud , thereby filling the veines , in stead of good and pure bloud . what is the cholericke ? the cholericke humour is hot and fiery , bitter , and like vnto the flower of wine . it serueth not onely to cleanse the guts of filth , but also to make the liuer hot , and to hinder the bloud from putrifaction . what is the melancholicke humour ? the melancholick humour is black , earthly , resembling the lees of bloud , and hath the spleene for a seat assigned vnto it . howbeit physitians say , that there be three kindes of melancholy : the first proceedeth from the annoyed braine : the second commeth , when as the whole constituion of the body is melancholicke : the third springeth from the bowels , but chiefly from the spleen and liuer . shew me a diet for melancholicke men ? first , they must haue lightsome chambers and them often perfumed . secondly , they must eate young and good meat , and beware of beefe , porke , hare & wilde beasts . thirdly , let them vse borrage and buglosse in their drinke . fourthly , musicke is meet for them . fiftly , they must alwayes keepe their bellies loose and soluble . of the restauration of health . the sixt section . of the foure parts of the yeare . chap. 1. what is the nature of spring time ? the spring time beginneth , when the sunne entereth into the signe of aries , which is the tenth day of march. at this time the daies and nights are of equall length , the cold weather is diminished , the pores of the earth ( being closed and congealed with cold ) are opened , the fields waxe greene , hearbes and flowers doe bud , beasts rut , the birds chirp , and to be briefe , all liuing creatures doe recouer their former vigour in the beginning of the spring . now a man must eate lesse , and drink somwhat the more . the best meates to be eaten are veale , kid , yong mutton , chickens , dry fowle , potched egges , figs , raisins , and other sweet meate : and because the spring is a temperate season , it requires temperature in all things . vse competent phlebotomy , purgation , or such like . venery will doe no great harme . as the sunne by steps and degrees makes his power manifest abroad : so within our bodyes hee workes strange and meruailous effects after his cloudy absence . sweet meat must haue soure sauce : after our gurmundise and gluttonous fare , let vs now likewise imitate these degrees , and by little and little weane our bodies from such luxurious cheer . wee see nurses annoint their teates with wormwood iuyce , to terrifie and withdraw their froward children from their auncient sustenance : so in like manner , let vs in this season beginne to sequester our wanton wils ( being the bodies rulers ) from persisting in their former lauishnesse : for which purpose , i aduise the temperate to abstaine from immoderate drinking of wine , from immoderate spiced meate ; specially towards the midst of this season , and if they be cholericke , hot and dry of constitutions , i aduise them to coole themselues now and then with waters of endiue and succory , or with fountaine water , together with a little comfits to expell inflamation and windie pestilent humours . in any case let them which regard their health , take heede of salt herrings and slimy fish , as a meate fitter for labourers , then for tender natures . or if their longing wantonnesse be such that they must needs eate them , let them exercise , or omit their next meale , whereby those ill humours may be spent or digested , which were caused by reason of the vnwholsome nutriment . for assuredly , the bloud of idle people will be quickly tainted and corrupted , so that the bad excrements will break out into itch , tetters , the small pockes or meazels : or else they will descend from the head into the eyes , teeth , or lungs , and there engender a fearefull cough . in old persons these brackish , viscous , and salt humours will congeale and harden into the stone of the bladder or reines . what is the nature of summer ? summer begins , when the sunne entereth the signe of cancer , which is the twelfth day of iune . in this time choler is predominant , heat encreaseth , the windes are silent , the sea calme , fruits doe ripen , and bees doe make honey . now a man must drinke largely , eate little and that sodden : for rost meate is dry . it is dangerous taking of physicke , and specially in the dog dayes . to heale wounds is very difficult and perillous . all these inconueniences happen because of the dog dayes , to last for the space of those fortie dayes , wherein that constellation called the dog , meeting with the sunne in our meridian , doubleth his heate , by whose burning influence , frenzies , the pestilence , calenturaes , and other hot cholericke sicknesses are bred in our bodies . what is the nature of autumne ? autumne beginneth when the sunne entreth the first degree of libra , which is the thirteenth day of september . then it is equinoctiall , meteors are seene , the times doe alter , the ayre waxeth cold , the leaues doe fall , corne is reaped , the earth loseth her beautie , and melancholy is engendered . for which cause , such things as breede melancholy are to be auoyded , as feare , care , beanes , olde cheese , salt beefe , broath of coleworts , and such like . you may safely eate mutton , lambe , pigges , and young pullets . take heede of the morning and euening cold . what is the nature of winter ? winter beginneth when the sunne entereth the signe of capricorne : which is commonly the twelfth day of december . now the dayes are shortned , and the nights prolonged , windes are sharpe , snow and sodaine inundations of waters arise , the earth is congealed with frost and ice , and all liuing creatures doe quiuer with colde . therefore a man must vse warme and dry meates : for the cheerefull vertues of the body are now weakened by the colde ayre : and the naturall heate is driuen into the inward parts of the body , to comfort and maintaine the vitall spirits . vvee must expell the colde ayre with warme drinkes , wines , braggot , metheglin , malmesie , and such like , and aboue all with warme clothes , which i wish to be of wooll , rather then of any other stuffes . in this season , wee may feede liberally on strong meates , as beefe , barren does , gelt goats , and on spiced or baked meates : for whose better digestion , and to shut the orifice or mouth of the stomacke , some vse to eate comfits of anise-seedes presently after meales : some other hauing weake stomackes , take digestiue pouders made of sweet fenell seedes , coriander seed , corrall prepared , a little masticke , sinnamon and rose suger within the conserues of roses . others againe , content themselues with a pouder composed of rose suger , annise-seede , sage , and a crust of fine bread , whereof they take a spoonefull in a cup of drinke . at nights be sure to keep your selfe warme , and specially your head and feet . in this case i cannot but commend the dutchmens prouidence aboue our owne , who continually in colde weather weare furres about their necks , and couer their feete with wollen sockes . now wardens , apples , and peares may be vsed with wine or with salt , for swelling : or with comfits , for windinesse . to vse carnall copulation is expedient , if the weather be moist , and not very cold . astronomers auerre , that if the first day of december be foule and tempestuous , it will not be calme thirty dayes after , and so on the contrary . of monethly dyet . chap. 2. shew me how to order my body in euery particular moneth . in ianuary . in this moneth , mans inward parts , become replenished with more heate , then at any other time . the reason is , because our bodies being in health , receiue into them more aboundance of food , whereby they are strengthened and comforted in their constitutions and principall powers . so that wee may aduenture to eate grosser meats as baked venison of barren does , gelt buckes , gelt goats , brawne , beefe , and such like , in this moneth then in any other moneth , for that our naturall heare in warmer weather is dispersed , and so digestion hindered : now fasting is very hurtfull . but spiced drinkes and wines are highly commended . beware of physicke , and chiefly of bloudletting . in february . because this season is very raw and watrish , keepe your neck and feet warme , and imitate the dutch , who vse to weare furred collers as a soueraigne remedie against the colde ayre . towards the latter end of this moneth , it will not be amisse to eate now and then , i meane in the beginning of meales , those meates which are of a laxatiue substance , as a pared pippin , or a few stewed prunes , and raisins . it is good now and then to drinke a a cup of good meath , or white wine : some vse to breake their fast with the pith of white bread , bespread with honey , for the purifying of their breast and bladder . all kinde of physicke is dangerous in this moneth , excepting pilles to purge the head , which now seemes more heauy then at other seasons . in march. in this moneth it is good to eate cleansing things , for our bodyes hauing beene glutted with diuersities of meats in the winter , cannot but breake out into some outward part by itch , biles , pockes , issues , plagues , morphew , iaundise , greene sicknesse , or such like : or else inwardly by impostumes , feuers , catarres , &c. wherefore let vs vse pottage made of leekes , alisander , peniroyall and betony , and aboue all things let vs beware of salt fish . and for our physicke let vs content our selues with bathes , eyther naturall or artificiall : or with sweat naturall or artificiall the naturall sweat if it be not excessiue or violent in the opening of the pores , will cleanse the bloud , make light the spirits , dissolue thicke and raw humours , and asswage the dropsie , the scuruy , and all such sicknesses as proceed of lazinesse . the artificiall sweat will cure the itch , and mundifie the skinne . in a word , now is the best time to remoue the rootes of diseases , and to preuent their further stealth . in aprill . now with the warme weather , our bloud beginnes to heat and waxe rancke . and therfore it is expedient to eate meat of a light digestion , and sallets to coole our bloud . salt meates are very hurtfull , specially for them which doe not trauell , by reason that the bloud becomes tainted with them , and will quickly engender the itch . if there be vrgent need , a man may in this moneth purge , or be let bloud . but for bloud letting i could wish these rules to be first practised : first , that the body be made soluble : secondly , that it be done in the morning before any exercise or commotion of the humours : thirdly , that the certainty of the veine be regarded : fourthly , that the quantity be considered according to the patients complexion and age , not vnder fourteene , nor aboue fiue and fiftie : fiftly , that he obserue a very sparing vary dyet for three dayes after , whereby pure and good bloud may succeed in the corrupteds place . in may. as this moneth is the most moderate season of the yeare , free from extremities , hot or cold , so that we seeme to liue in terâ floridâ : so ought we chiefly now to obserue measure and moderation in our dyet , for our bloud being luke-warme may easily be ouertaken with any excesse , through that sodaine alteration , which philosophers terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . before meat exercise is most expedient . to drinke wormewood wine is accounted very healthfull : and so to drinke soure whay clarified with sage and parsley is an excellent dyet drinke for hot cholericke stomackes . some vse in this moneth to breake their fast with old cheese or parmizan grated with suger and sage , as a restoratiue for weake spirits . now horse-leaches may be applyed to our feet , or to such parts of the body , where we suspect the concourse of moist humors . in iune . early rising profiteth much in this warme time , for which cause good husbands doe fetch a long vagari through the pleasant fields to prouoke appetite , which otherwise with lazinesse would be corrupted with satietie and sultry loathsomnesse . a little meat will serue ; but we may drinke the more freely ( so that it be not strong ) and recompence nature this way , for the easier digestion of our meates . for euen as the heate of the sunne breedes chaps , clefts , and dust in the ground : so likewise would it ingender burnt choler ( as dry soot in a chimney ) in our sparing bodies . cheries by reason of their piercing vertue are thought commodious to appease thirst . sallets performe the very same . to bath in cold water is esteemed a soueraine remedy against all outward griefes or tumours proceeding from heat . in iuly . now arriues the sommers solstice , which with the fiery dogge turnes the moisture of our bodies into parched exhalations , which we commonly call cholerick symptomes . and therefore shunne roast or broyled meates . shunne salt meates , bacon , and strong beefe . spare not to drinke ptizans , endiue , or succory waters , which coole the liuer . now you may boldly sleepe in the after noone , so that it be not presently after dinner , and not aboue an houre . beware of bloud-letting , physick , and venerous acts . when you are emptie , bath your selfe in colde water , for that recreates the animall powers . in august . in this moneth begin to withdraw your custome from drinking by little and little , conuerting the same to a temperate , least the vnseasonable accidents , which awayte vpon this moneth , doe seaze on thy moist body , and so bestow a gift , which will not easily be clawed off , a tyrannous ague tertian or quartane . beware of fruit , specially apples or peares , which now are wont to tempt want on bodies . beware of them , yee nice maydes , whose god is your longing will , least yee meet with the greene sicknesse by eating such greene fruit . beware of eeles and of all fish that are taken in ponds or in muddy places some vse to annoint their bodies with this precious oyle , to preuent the theeuish intrusion of diseases in this threatning season . take oyle oliue , and incorporate it with the iuyce of sage , smallage , angelica , rose-water , and rue . in september . some accustome themselues to drinke a draught of goates milke luke-warme in the morning , to encrease radicall moisture , while this moneth continueth . but in any case take heed of excesse , least the fruit and drinke , which thou tookest so liberally in the sommer doe worke some treason against thy carelesse body in the autumne . in any case beware of the nights colde . walke as little as thou canst after sunne set . now is the proper time to take physick either by pilles or gargarismes for the head , by vomites , purgations , or electuaries for the stomack , or by glisters for the bowels , or by bloud-letting for the pleurisie , or by sweats for the itch . in october . this moneth hath great affinitie with march , so that whatsoeuer is good in the one , is good in the other . arme your body soundly with pleasant wines or spiced drinks against the ensuing winter . arme your minde with study , for now this temperate time inuites thee to read without impediments either of violent colde or of violent heat . in nouember . in this season the humor of bloud decreaseth , and black melancholy endeuours to domineere in our bodies , which varies like the time . let thy body be well cloathed for feare of the nipping weather . now you may aduenture to eate salt meates , powdred beefe , and mustard . in the morning it auailes much to eate a hote loafe buttred and seasoned with suger and cinamon ; which also serues as an excellent receipt to preuent the cough . now you may safely drinke a pipe of tobacco fasting , if you feare theumes . in december . in this colde moneth imitate the spanish diet. in the morning breake your fast with a bit of marnelad . or sucket , with a draught of aqua vitae . vse pepper in your meats ; and what other spice you please for the seasoning of your cates. now you must eate more and drinke the lesse . eate roasted apples or wardens to close vp the mouth of your stomack after meales . or else now and then drinke off a cup of good claret wine with a roasted apple in it . for the body being benummed and as it were made senselesse with frost and shauing windes , had need to be refreshed and cherished with such comfortable allurements . for this cause it fell out by discreet tradition , that the twelue dayes were allowed vs to feast in , that our bodies might enioy the fruit of our trauaile , that a forced sanguine complexion by reason of such cheerefull prouocations might downe waigh the naturall melancholick power . but for all this , let vs not forget our christian duties , in spending wastfully that which might benefit vs a farre longer terme , like vnto swinish epicures , whose thoughts intend on their present prouender , of whom saint paul wrote : edamus , bibamus , ludamus , cras moriemur . let vs eate , drinke , and play , for to morrow we shall die . and as another of late verified : dulcia , dum fas est , fugitiuae gaudia vitae carpe , volubilibus labitur annus equis . of medicines and meanes to prolong life . chap. 3. shew me certaine remedies to prolong life . to liue for euer , and to become immortall here on earth , is a thing impossible : but to prolong a mans life , free from sicknesses , and to keepe the humours of the body in a temperate state , i verily beleeue it may be done , first by gods permission , by obseruing a good dyet , and sometimes by vsing of some treacle , methridate , or such like in the spring time and autumne . shew me a syrup against hot diseases , and to preserue health . for the preseruing of a mans health free from hot diseases , vse this sirup fasting : take of cleere fountaine water two quarts , put into it the roots of smallage , borrage , buglosse , endiue and parsley , of each three ounces , of good tobacco leafe halfe a pound , seeth them with a soft fire vntill they come to one quart , and then put vnto them two pound of suger , and mingle it with a pint of good white wine vinegar , and if you please to adde some iuyce of lemonds thereto , it will proue a rare help against grosse choler & flegme , it will scoure and open obstructions and opilations about the spleene , liuer , and raines . shew me preseruatiues against cold diseases . doctor steuens water is an excellent preseruatiue to prolong life , and against cold diseases , and is made after this manner : take a gallon of gascoigne wine , then take ginger , gallingall , cammomill , sinnamon , nutmegs , graines , cloues , mace , anise-seede , carraway-seed , of each of them a drachme ; then take sage , mints , red roses , tyme , pellitory of the wall , wild marioram , rosemary , penny-mountaine , otherwise wilde tyme , cammomill , lauender , of euery of them one handfull , then bruise the spices small , bruise the hearbs , and put all into the wine , and let it stand twelue houres , stirring it diuers times , then distill it in a limbeck , and keepe the first pint of the water , for that is the best : and then will come a second water , which is not so good as the first . the vertues of this water are these ; it comforteth the spirits , it preserueth the youth of man , it helpeth old gouts , the toothach , the palsie and all diseases proceeding of cold : it causeth barren women to conceiue , it cureth the cold dropsie , the stone in the bladder and the raines of the backe , it healeth the canker , comforteth the stomacke , and prolongeth a mans life . take but a spoonfull of it once in seauen dayes ; for it is very hot in operation . doctor steuens who vsed this water , liued one hundred yeares wanting two . the sublimated wine of m. gallus , physitian to the emperour charles , the fift of that name , is most admirable : for the vse thereof caused him to liue sixscore and nine yeares without any disease : which i thinke to be better then doctor steuens water : it is made in this sort ; take of cubebs , cinnamon , cloues , mace , ginger ; nutmegs , & galingall , three ounces , of rubarbe halfe an ounce , of angelica two drachmes , of mastick foure drachmes , and of sage one pound and two ounces : steepe these in two pound and sixe ounces of aqua vitae , which was sixe times distilled : then distill them altogether . this wine comforteth the braine and memory , expelleth melancholy , breaketh the stone , prouoketh appetite , reuiueth weake spirits , and causeth a man to waxe young and lustie : it may be taken twise euery weeke , and not aboue one spoonfull at each time , and that but in a cup of drinke fasting . of mirth . chap. 4. what is the principall naturall meanes to prolong life ? mirth , which is a motion of the minde , whereby it taketh delight , and stayeth it selfe in that good which is offered vnto it . what are the effects of mirth ? mirth enlargeth the heart , and disperseth much naturall heat with the bloud , of which it sendeth a good portion to the face ; especially if the mirth be so great , that it stirreth a man to laughter . mirth i say , maketh the forehead smooth and cleere , causeth the eyes to glister , and the cheekes to become ruddy . wherefore did god giue affections vnto men ? god afforded mirth and such like , vnto men , that thereby they might be induced to seeke after his diuine maiestie , in whom alone they should finde all mirth and comfort . what mirth doe the common people loue best ? ignorant men doe delight in corporall and outward things , which moue their bodily senses . as in beholding of faire women , pleasant gardens , rich attires , or else in eating or drinking . what mirth doe wise men like ? wise men receiue pleasure by contemplation : which is proper to the minde and spirit . this aristotle approued , when as hee placed the end and soueraigne good in contemplation . shew me a way to make the heart merry . you must vse to carrie about you a sweet pomander , and to haue alwayes in your chamber some good perfumes ; or you may wash your face and hands with sweet waters : for nothing in the world can so exhilarate and purifie the spirits , as good odours . of daily diet. chap. 5. declare vnto me a daily diet , whereby i may liue in health , and not trouble my selfe in physicke . i will : first of all in the morning when you are about to rise vp , stretch your selfe strongly : for thereby the animall heat is somewhat forced into the outward parts , the memory is quickned , and the body is strengthened . secondarily , rub and chafe your body with the palmes of your hands , or with a course linnen cloath : the breast , back , and belly gently , but the armes , thighes , and legs roughly , till they seeme ruddy and warme . 3. euacuate your selfe . 4. put on your apparell , which in the sommer time must be ( for the most part ) silke , or buffe , made of buckes skinne , for it resisteth vermine and contagious ayres : in winter your vpper garment must be of cotton or frizeadow . 5. when you haue apparrelled your selfe handsomly , combe your head softly and easily with an iuorie combe , for nothing recreateth the memory more . 6. pick and rub your teeth ; and because i would not haue you to bestow much cost in making dentrifrices for them , i will aduertise you by foure rules of importance how to keepe your teeth white and vncorrupt , and also to haue a sweet breath . first , wash well your mouth when you haue eaten your meat : secondly , sleepe with your mouth somewhat open . thirdly , spet out in the morning that which like the scum of a pot , is gathered together that night in the throat : then take a linnen cloath and rub your teeth well within and without , to take away the fumosity of the meat and yellownesse of the teeth : for it is that which putrifieth them , and infecteth the breath . but least ( perhaps ) your teeth become loose and filthy , i will shew you a water farre better than pouders , which shall fasten them , scoure the mouth , make sound the gummes , and cause the flesh to grow againe , if it were fallen away . take halfe a glassefull of vinegar , and as much of the water of the mastick tree ( if it may easily be got ) of rosemary , mirh , mastick , bole armoniack , dragons hearbe , roach allome , of each of them an ounce : of fine cinnamon halfe an ounce , of fountaine water three glasse fuls : mingle all well together , and let it boile with a small fire , adding to it halfe a pound of hony , and taking away the scum , then put in a little benguine , and when it hath sodden a quarter of an houre , take it from the fire , and keep it in a cleane bottle , and wash your teeth therewithall as well before meate as after : if you holde some of it in your mouth a little while , it doth much good to the head , and sweetneth the breath . i take this water to be better then a thousand of their dentifrices . 7. wash your face , eies , eares , and hands with fountaine water . i haue knowne diuers students which vsed to bath their eyes onely in well water twise a day , whereby they preserued their eye-sight free from all passions and bloud-sheds , and sharpned their memories meruailously . you may sometimes , bath your eies in rose water , fennel water , or eye-bright water , if you please : but i know for certainty , that you need not , as long as you vse good fountaine water . moreouer , least you by olde age or some other meanes doe waxe dimme of sight , i will declare vnto you , the best and safest remedy which i know , and this it is : take of the distilled waters of verueine , bettony , and fennell one ounce and a halfe , then take one ounce of white wine , one drachme of tutia ( if you may easily come by it ) two drachmes of sugarcandy , one drachme of aloes epaticke , two drachmes of womans milke , and one scruple of camphire ; beat those to powder which are to be beaten ; and infuse them together for foure and twenty houres , and then straine them , and so vse it when you list . or if you abhorre artificiall meanes to cleare your sight , suggested by the spirit of incredulity , that a decipe might be inserted in stead of a recipe , hold fast on natures documents , and follow these plaine rules to preuent sore eyes : first , keepe your belly alwaies soluble : secondly , abstaine from winde , dust , smoake , fire , sorrow , watching ; from eating of mustard , beanes , onions , garlick , leekes , and grosse meates : from wine bibbing or strong drink , and reading of small printed letters . thirdly , sleepe not after meales presently . fourthly , vse to regard greene or yellow colours . fiftly , holde not downe your head too much . sixtly , touch them not with your hands , specially vnwasht . lastly , keepe your feete cleane and dry . 8 when you haue finished these , say your morning prayers , and desire god to blesse you , to preserue you from all dangers , and to direct you in all your actions . for , the feare of god ( as it is written ) is the beginning of wisedome : and without his protection whatsoeuer you take in hand , shall fall to ruine . therefore see that you be mindfull of him , and remember that to that intent you were borne , to wit , to set forth his glory and most holy name . 9 goe about your businesse circumspectly , and endeauour to banish all cares and cogitations , which are the onely baites of wickednesse . defraud no man of his right : for what measure you giue vnto your neighbour , that measure shal you receiue . and finally , imprint this saying deeply in your mind : a man is but a steward of his owne goods ; whereof god one day will demaund an account . 10 eate three meales a day , vntill you come to the age of 40 yeares : as your breakfast , dinner and supper ; yet that betweene breakfast and dinner there be the space of foure houres , and betwixt dinner and supper seauen houres : the breakfast must be lesse then the dinner , and the dinner somewhat lesse then supper . in the beginning of meales , eate such meates as wil make the belly soluble , and let grosse meates be the last . content your selfe with one kinde of meat , for diuersities hurt the body , by reason that meates are not all of one quality . some are easily digested , others againe are heauy , and will lie a long time vpon the stomack . also the eating of sundry sorts of meate require often pots of drinke , which hinder concoction ; like as wee see often putting of water into the meat-pot to hinder it from seething . our stomack is our bodies kitchin , which being distempered , how can we liue in temperate order ? drink not aboue foure times , and that moderately , at each meale : least the belly-god hale you at length captiue into his prison house of gurmundise , where you shall be afflicted with as many diseases as you haue deuoured dishes of sundry sorts . the cups , whereof you drinke , should be of siluer , gold , or siluer and guilt , or venice glasse , or of chinaes mould , and those without couers , that the breath may not be restrained within . labour not either your minde or body , presently after meales : rather sit a while and discourse of some pleasant matters : when you haue ended your confabulations , wash your face and mouth with colde waters , then goe to your chamber , and make cleane your teeth with your tooth-picker , which should be either of iuory , siluer , or gold . watch not too long after supper , but depart within two houres to bed . but if necessity compell you to watch longer then ordinarie , then be sure to augment your sleepe the next morning , that you may recompence nature , which otherwise through your watching , would not a little be empaired . 12 put off your cloathes in winter by the fire side : and cause your bed to be heated with a warming pan : vnlesse your pretence be to harden your members , and to apply your selfe vnto militarie discipline . this outward heating doth wonderfully comfort the inward heat , it helpeth concoction , and consumeth moisture . 13 remember before you rest , to chew downe a dozen graines of mastick , either alone , or in the conserues of roses , for it will preserue your body from bad humours . 14 pray feruently to god , before you sleepe , to inspire you with his grace , to defend you from all perils and subtilties of wicked fiends , and from their spirituall temptations , and to prosper you in all your affaires : and then lay aside your cares and businesse , as well publick as priuate , for that night : in so doing you shall sleepe more quietly . 15 make water at least once , and cast it out : but in the morning make water in an vrinall , that by looking on it , you may gesse somewhat of the state of your body , by noting the quantity and colour : sleepe first on your right side with your mouth open , and let your night cap be somwhat thick quilted , haue a hole in the top , through which the vapour may goe out . 16 in the morning remember your affaires , and if you be troubled with rheumes , as soone as you haue risen , vse diatrion piperion , pellitory of spaine , tobacco snuft vp into the nostrils , or eate white pepper now and then , and you shall be holpen . finis . gentle reader , for chap. 8. in page 54. put chap. 9. and chap. 9. in page 56. make it chap. 10. and so adieu . the york-shire spaw, or, a treatise of foure famous medicinal wells viz. the spaw, or vitrioline-well, the stinking, or sulphur-well, the dropping, or petrifying-well, and s. mugnus-well, near knare borow in york-shire : together with the causes, vertues and use thereof : for farther information read the contents / composed by j. french, dr. of physick. french, john, 1616-1657. this text is an enriched version of the tcp digital transcription a40451 of text r42037 in the english short title catalog (wing f2176). 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(eebo-tcp ; phase 1, no. a40451) transcribed from: (early english books online ; image set 109520) images scanned from microfilm: (early english books, 1641-1700 ; 1700:58) the york-shire spaw, or, a treatise of foure famous medicinal wells viz. the spaw, or vitrioline-well, the stinking, or sulphur-well, the dropping, or petrifying-well, and s. mugnus-well, near knare borow in york-shire : together with the causes, vertues and use thereof : for farther information read the contents / composed by j. french, dr. of physick. french, john, 1616-1657. [8], 124, [2] p. printed for nath. brook .., london : 1654. reproduction of original in the bodleian library. eng mineral waters -england -yorkshire. mineral waters -therapeutic use -early works to 1800. health resorts -england -yorkshire. a40451 r42037 (wing f2176). civilwar no the york-shire spaw, or a treatise of foure famous medicinal wells viz the spaw, or vitrioline-well; the stinking, or sulphur-well; the drop french, john 1654 35403 45 40 0 0 0 0 24 c the rate of 24 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2006-12 tcp assigned for keying and markup 2006-12 apex covantage keyed and coded from proquest page images 2007-01 jonathan blaney sampled and proofread 2007-01 jonathan blaney text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the york-shire spaw , or a treatise of foure famous medicinal wells viz the spaw , or vitrioline-well ; the stinking , or sulphur-well ; the dropping , or petrifying-well ; and s. mugnus-well , near knare borow in york-shire . together with the causes , vertues , and use thereof . for farther information read the contents . composed by j. french , dr. of physick . london , printed for nath : brook , at the angel in cornhill , 1654. celeberrimo viro , theodoro de mayerne , equiti aurato , triumque monarcharum archiatro {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} cui nisi medicorum monarchae , monarcharumque medico dicare liceat opellam hanc de eo elemento elucubratam , guod germanum jovis , ac nepotem saturni ingeniosa finxit antiquitas , cunabula rerum depictura ? hanc dextrâ omnibus porrectam si tua passim celebrata claritas sereniore fronte decorari dignetur , nubilosa momorum supercilia non est quod vereor . tenera quidem proles est , sed si coruscantes phoebei tui laminis radios irretortè contueri polleat , non dubitandum est , quin genuina agnoscetur , nec ut adulterina a medicinae mystis abdicabitur , nec a me illius susceptore abnegabitur , repudiabiturve . et quid tibi philosophorum cynosurae justius deferri poterit , cum universi penè philosophorum , sive flores , sive faeces , hoc argumentum meum extitisse primam materiam , ex qua exoriuntur universa , nec contradicente plebeculâ , & imbiberunt , & tradiderunt ? quid enim creatum complectitur natur a rerum non ex aqua humectante , & coalescente adultum , & animatum ? ignem quid humoris expers pabulatur ? aërem verò nuncupari attenuatam aquam quilibet cerdo se explorâsse gloriatur . terram quoque exuccam in pulverem redigi , & fatiscere omnis tressis agas● deblasterat . quid spirat , vernat , crescit , consistit sine suo fluore ? animalia , plantas , lapides , metalla testor . sed haec prolixius tuae eruditioni multifariae philosophari , perinde est ac noctuas ad athenas deferre , & cramben bis coctam apponere , vel capulam unde in oceanum ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} velut viror ab effectu dictum ) instillare satagere , quibus minutiis supersedere consultius autumo . digneris itaque in hisce nostris scaturiginibus , dulcibus , salsis , & mediocribus , in oceanum , veluti tuae censurae influentibus , candoris tui tridentem intingere , ut , tejubente , effluant puriores , hydropotisque gratissimae . hoc mihi votum si dederis concessum , ad majora ibo alacrior , quae tuae tutelae ( si cui ) commendare gestiam , & interim ipse audire tuae amplitudini devotissimus joh. french . londini maii 21o . 1652o . to the reader . reader , i being the last year commanded by my occasions down to the spaw in yorkshire , was desirous to improve my time in applying my self to experiment , & observation : to the one for the discovery of the true causes of those famous medicinal waters of knares-borow : to the other , to be convinced what real effects they wrought upon the drinkers thereof . and this i had leasure , beyond expectation , to do , being prevented from my intended , and speedier return , by reason of the then northen distractions . now my experience herein i do freely and faithfully present to the world a publick account of ; as for a more full satisfaction of those of mine own profession , ( especially some worthy drs. in the south , who first excited me hereto ; ) so also for the better direction , and greater success of those that shall make use of those waters . in my observation i perceived that these waters , although very effectual in themselves , yet many times proved the contrarie , and that by reason , first of a want of a due preparation ; secondly of intemperance in dyet ; thirdly of a prejudice against the use of all manner of physick in the taking thereof , which should promote the full operation of them , and prevent the symptomes , which are oftentimes occasioned by them ; fourthly by reason of mistaking the proper water ; & lastly by not observing a just proportion suitable to the constitutions & maladies . now for the prevention of whatsoever shall occasion the ineffectual operation of those waters i have published these few lines , which are made up , not of ▪ obscure , dark , and such as the vulgar might not understand , but of words plain , and as clear as the glasses themselves wherein the waters are drunk , that every one may see what it is he drinks , clearly seeing therein the true causes , vertues , and use of them . i do not desire that any should adhere to my judgement herein any further , than they see it consonant to reason ; for to that , as also to the candid censure of the learned drs. of york-shire , long experienced in these waters , and to all other , who shall rationally , and civilly convince me wherein i have erred , i subject it . reader , approve of me according as herein thou findest me thy friend j. f. chap. i. the place together with the nature of the same , where four famous medicinall springs are discovered , in york-shire . about fourteen miles from york , southwest , is situated the ancient towne of knaresborow , formerly famous for the invincible castle thereof built upon a craggy rocke , but now remarkable for four famous medicinall springs , which in these latter years have bene discovered near the same ; the names of which are viz. the dropping or petrifying well , the sulphur , or stinking well , the spaw , and st. mugnus well . in naming onely four , i speak as to the species , or kinds of them , but doctor deane in his treatise of the said waters mentions five , which in effect are but three , for he speaks as to the individuals , and names three sulphur wells , which indeed differ not at all , the one from the other , and if at all , yet onely gradually ; and withall he rejects st. magnus as an ineffectual superstitious relique of popery , which notwithstanding ; because it hath of late regained its reputation ( as i shall afterwards declare ) which it had lost in the account of some , i thinke worthy of a place amongst the four famous wells of knaresborow . the nature of that country , especially south-west is very rocky , yet moorish , & heathy , consisting of an unctuous bituminous earth , which the country people cut at a certaine time of the year , making turfe , and peate thereof , which being dryed make good fewell . in that place are found several sorts of earth , stones , minerals , and veins of metals . doctor dean observed white , and yellow marle , plaister , oker , rud , rubrick , free-stone , hard greet-stone , ( which broken in the middle doth oftentimes very much resemble loaf-sugar , ) a soft reddish-stone , yron-stone , brimstone , vitrial , nitre , allume , lead , copper , and divers mixtures of these ; to which i shall add alabaster , and a glittering sand , which yields some gold : and certainly many more than these might be discovered , if the experienced artist would make a diligent search . chap. ii. of the original of springs in general . before i speak any thing of the nature of springs , or fountaines in particular , it will be necessary , as conducing to the better understanding of them , to premise something concerning the original of them in general ; and the rather , because there have been great controversies betwixt the stoicks and peripatetickes about the causes of them . now the several opinions concerning the original of lasting springs , ( which are called fontes perennes ) may be reduced to three heads : for either they proceed from rain-water , or they are generated in the bowels of the earth , or else they must of necessity flow from the sea through subterraneal channels . if any shall object as some have done , and say they may come from subterraneal lakes , let me demand of them whether those sakes proceed not from some of the three former , and whether they would not in time be exhausted if otherwise . arguments for the first opinion alleadgedand answered . arg. they that contend for the first opinion , such as are albertus magnus , georgius agricola , &c. affirme , that in those countreys where there falls but little rain , the springs are few and small , and that in winter time all springs flow more plentifully , than in summer , and that by reason of the wetnes of the season : and what becomes say they of all the rain , if it sinks not into the earth , and there maintains springs ? sol 1. the assertion concerning the increasing of springs in winter is not universally true ; for st. mugnus well in york-shire ( as i was most credibly informed by the woman that hath looked to it , and been the keeper of it for these many years last past ) begins to rise high about may , and to fall low about october ; besides divers , more springs which in several counties of this nation are dryed up all the winter , and flow a new towards the summer . and pliny makes mention of a certain spring in cydonia before lesbon , that flows onely at the spring : many more of this nature might be produced if there were occasion . 2. if that were granted to be true which they say , yet it doth not follow that rain is the material cause of springs , although at that time they break forth , which were before dryed up ; for their drying up was not occasioned for want of rain to supply them , but by reason of the dryness of the earth towards its superficies which attracts to it self , and drinks in for the satisfaction of its drought the water of the springs , which it doth again let go , when it hath drunk plentifully of the showers from heaven . now that the dry earth will drink a great quantity of water , you may see by the drying up of rivers in a long drougth by the drynes of the earth , although the fountains , which are the heads of those rivers , flow plentifully at the same time as some do , although others some be dryed up . and as for those springs which break forth onely after great rain , they are caused from the rain which is drunk up by some boggie , spongious earth , and is drained from thence , or which is sunk into some caverne , or hollow place , near the superficies of the earth through some secret passage thither , and there being collected in some considerable quantity imitates a spring as long as it lasts . 3. the gratest part of showers of rain falling upon high places run down from thence into plains , and from plains through small channels or trenchs into rivers , and that rain , which falls upon any place from whence it cannot in some such manner be conveyed away remains upon the superficies of the earth , till it be exhaled by the sun , as we see in divers places : besides it cannot be imagined that rain sinks so far into the earth as to supply springs ; and that because it is generally observed by all that dig in the earth , that rain wetts not the earth above ten feet deep : and the reason hereof seneca the philosopher gives in his third book naturalium quaestionum chap. 7. where he saith , that when the earth is satiated with showers , it then receives in no more , and this we see by dayly experience . besides , when wee dig a well , although it be in a soft place , wee dig sometimes one , two or three hundred feet deep , before wee come at quick springs , and that the rain should sink so deep , it is no way probable ; nay , although there were hallow veins and chinks in the earth , through which many would have it passe to a great depth ; for who cannot easily conceive that those veins and crannies ( which yet are not granted to be in every place where there are springs ) are easily stopt with dust , or dirt , which the rain carryes with it when it is fallen on the earth ; or swelled up , and contracted , as we see they are in summer time with rain after a long drougth ? arguments for the second opinion alleadged and answered . arg. they that contend for the second opinion , such as seneca &c. affirme that springs are generated cheifly of earth changed into water , and that because all elements are mutually transmutable into one the other . and some , as aristotle , and h. ab heer 's , that springs are generated of the aire shut up in the earth and by the coldnes thereof condensed into water . sol 1. it is more probable according to reason and experience , that by reason of the density of the earth water should more easily be converted into earth , than the earth into water . 2. it is to be wondred at , that seeing that ten parts of air ( if not many more ) serve for the making of one part of water conteinable in the same space there should be so much space in the earth for the containing of so much air as serves for the making of such a quantity of water , as springs dayly out of the earth : besides so much air being spent , there would of necessity follow a vacuum , for where should there be so many , and great crannies , or holes to let the air into the earth fast enough ? but if there were , yet how is it possible that so much air can be corrupted in such a moment , the whole elementary air being of its owne nature most subtile , and not being sufficient to make such abundance of water as all the springs of the earth will amount to ? now although this answer be according to the sence of common philosophers , and sufficient for the satisfaction of this objection , yet helmont will not admit of any such supposition , viz. that air and water can at all be mutually transmuted into one the other . it is true , saith he , that water can easily be turned into a vapour , and the said vapour into water again ; but this vapour is nothing els materially , and formally but a congeries of atomes of water sublimed , & air will not in cold or heat yeild water any more then it contains in it the vapour , viz. of rarefied water . for saith he , if those two elements were so mutually convertible , one species must be transmuted into another , and the air that is made out of water , may be again reduced into the same numerical waterwhich it was before its rarefaction : but this cannot be unless you will grant that which all philosophers deny , viz. that a privatione ad habitum datur regressuc : lastly for the confirmation of his opinion , he brings in an experiment : viz. air shut up in an iron pipe of an ell long may be compressed by force , that it will be conteined within the space of five fingers , which , when it expands it selfe , drives out the pellet ( with which it was stopt at the one end ) with a sound like to that of a gun , which would not be , if the air thus compressed could have been turned into water by the coldnes of the iron . arguments confirming the third opinion , and objections made against it , answered . the third opinion is the most ancient of all , and was held by plato , and thales himselfe one of the first philosophers in greece , and not so only , but is also asserted in sacred writ , viz. eclesiastes chap. i. vers. 7. where the wisest of men affirmes , that all the rivers run into the sea , and yet the sea is not full , unto the place from whence the rivers come , thither they return again . the reason for the confirmation of this opinion are many , but the chiefest are these two : first , because there is not any body besides the vast ocean , that can afford neer such an abundance of waters as spring from the earth . secondly , because the sea it selfe is not increased by that multitude of waters that flow dayly into it , as it must of necessity be , unless they did by occult cavities of the earth return to their fountaines , as is declared in the fore cited place by the wisest of philosophers . neither is aristotle's imputing the wasting of the sea to the sun and winds , of any force to perswade to the contrary ; for although this kind of wasting may be granted in part , yet if it should be according to his judgement , his whole element of water had bene long since consumed . obj. seeing the sea according to its situation is lower than springs ( for the course of water is downward ) how then doth the water thereof ascend so high as the heads of springs , especially those in high mountains , and hills ? sol. i shall first shew after what manner it doth not ascend , according to the opinion of some , for there are divers opinions concerning the causes of its ascent . 1. it is not forced upward by a spirit , or breath that is in the water it selfe , as pliny , and vallesius supposed . for if it should be granted that there were any such intrinsecal impulsive spirit , or breath in waters , as it can not rationally be ( for it is not observed that the sea is moved any other way but by tempests sometimes , and the moon by way of tide ) yet that could not ( though assisted extrinsecally by strong winds blowing contrarily , and that in an open sea , ) force them to the height of springs , much lesse could it alone in subterraneal crooked channels . 2. neither doth the weight of the earth force it up , as was the opinion of bodinus , and thales : for the earth , seeing it is a solid . and firme body , doth not lye upon , and presse the water , but contrarily , the water the earth : neither is the earth held up by the water , but the water by the earth , as you may see in all rivers , lakes , pits , and the water of the sea it selfe , when it is in channels of the earth . for if they should not at any time be quite full , as it sometimes happens , the upper part alone proves empty , which would not be if the waters were pressed by the earth , but contrarily . 3. neither doth the weight of the sea force it self up as was the opinion of seneca , who supposed that the greatest part of the water of the sea is out of its place , viz. above its place in the place of the air , and so above the heads of springs , towards which it forceth it selfe by its natural descent , and so riseth up again as high as the level of the water from whence it came ; but he proves it not , onely he asserts it . but doctor jorden in his treatise of baths being of the same opinion as touching the seas being higher than the earth ( though he holds that the natural place of the waters is above the earth ) seemes to give some plausible account of it : for saith he , although neer the coasts it be depressed , and lower than the shoare , yet there is reason for that , because it is terminated by the dry , and solid body of the earth , as wee see in a cup or bowle of water filled to the top wee may put in a great bulk of silver in pieces , and yet the water will not run over , but be heightened above the brims of the bowl , the like , saith he , we may see in a drop of water put upon a table , where the edges , or extremities of the water being terminated by the dry substance of the table are depressed , and lower than the midle like a halfe globe : but take away the termination by moistening the table , and the drop sinks even to an evennes . and whereas we see , saith he , that rivers run downward toward the sea per declive , it doth not prove the sea to be lower than the land , but onely neer the shoar where it is thus terminated , and in lieu of this it hath scope enough assigned it to fill up the globe , and so to be as high as the land , if not higher . now if i should graunt that the sea were higher in the midle than the highest place of the land , yet it is very improbable that it should force it selfe to the tops of mountains sooner than into rivers which are far lower than the head of springs , and more open than the narrow channels , and veines of the earth , through which it must passe to the springs . and for that similitude of his concerning the termination of water by drynes , it will not hold water , nay it rather makes against him , than for him , for he saith that this termination is taken away by moisture , now let me demand of him , or of those of his judgment , whether or no many great rivers terminated in the sea be not a sufficient moisture for the taking away of the termination of the water made by the dryness of earth , and so to make the globous sea to sink to an evennes ? 4. and as the water is not elevated by any of the three foregoing wayes of impulse , or forcing , so neither is it by any of these two wayes of attraction , viz. by the power of the planets , or by the earths sucking it in , as a sponge doth water , from beneath , and sending it to higher places ; for the first , there can be no such attractive vertue demonstrated ; and if there were , it would as well , and promiscously extend a like to valleyes , and low countreyes where wee see few fountains , as well as to high mountains , and hills , from whence proceed the greatest springs . as to the second , an attractive vertue , if there were any such here , attracts to this end , that the subject wherein it is , might consume , retain , or enjoy what is attracted , and over and above that , none , or at least not so much as would suffice for the making of springs . 5. neither are there such veins , in the earth through which the water should passe , as cloth wine through crooked pipes or cranes which wine-coopers , and vintners use for the drawing of wine out of one vessel into an other , through which the wine being once sucked , runs continually till all be run forth : for the veines in the bowels of the earth are not wholly , and throughout full , as of necessity they must be before water will ascend through them for preservation of its continuity and the avoyding of a vacuum . 6. neither is the water raised to the superficies of the earth by helmonts sabulum , or virgin-earth , which he saith is a certain sand continued from the center of the earth in divers places , even to the superficies of the same . and to the tops of some mountains , which sand hath in it a vitality , and in which as in a vital abode , and natural place , the water , whilest it remains , is living , and enjoyes common life , and knows neither superiority , or inferiority of place , any otherwise than the bloud in the veines which flowes upward to the head , and downward to the feet : but moreover he adds , that when this water is let out of its natural abode , viz. the virgin earth , as bloud out of a veine , it then doth like a heavy thing hasten to its center , or iliad , viz. the sea . now for the confirming of this vitality in water , he brings in this distich of the poēt — — — — — undas spiritus intus alit , vasti quoque marmoris aequor ; mens agitat molem totam diffusa per artus . and he further adds that the sea hath in it a kind of life , because though the winds cease , yet it hath its spontaneous motions , and observes its tides according to certain observations that it hath of the course of the moon , as if it would rise to meet her . now let us observe the weight of helmonts arguments ; and that indeed is little or none as i conceive , for first he doth not any way demonstrate that continuation of his virgin-earth from the center to the superficies of the earth , much less the vitality thereof : secondly for the vitality of water he onely quotes a poeticall fiction : and thirdly for the spontaneous flowing of the sea , it is noe more a demonstrative reason for the vitality thereof , than the loadstones attracting iron a reason of the vitality of the same . 7 neither is it rais'd upon that account of condensation , & rarefaction , which the learned docter flud , endeavours to demonstrate by the experiment of his weather-glass . the air , & water , saith he , fill up all the cavities of the world , so that in what hemispheare the air , by reason of cold is condensed , there the waters are rarefied , and swell , as may be seen in the weather-glass , where the water is rarified , and raised highest , when the air is with cold most condensed ; as also in the swelling of springs in frosty-weather . now although this his experiment of the aforesaid glass doth prettily illustrate the busines of condensation , and rarefaction in close vessels , yet it doth not demonstrate sufficiently the raising of waters from the deep subterraneall channells to the superficies of the earth , for it is apparent , as i have shewed in the former part of this chapter , that some springs swell more in summer than in winter ; secondly if springs do rise higher in time of frost than in hot seasons , it is onely either because some subterraneall vapours , which could not evaporate by reason of the earth being constringed with cold , are condensed into water , and so make for the present some small addition to springs , or because the subterraneall waters are rarified , and swell by that heat which is occasioned through the aforesaid binding of the earth , for we see by experience that springs are hotter in frosty weather than in summer . and thirdly because the water of that weather-glass if it were open at the top as the veins of fountains are , would not observe the nature of the season so , as to rise or fall accordingly , for that in a close glass it ariseth onely ad evitandum vacuum ; and now rather than nature should suffer a vacuum by the airs being condensed , vapours and fumes would proceed out of the earth , nay the next adjacent warm air would come in as a supply to prevent a vacuum , sooner than water in the bowels of the earth could be rarified , which would not in an open glass be raised at all , though the weather were never so cold . by these seven negatives it appears how the waters in the earth do not ascend , i shall endeavour to demonstrate how they do ascend to the heads of springs . it is absurd to think ( being the same which aristotle himself and his followers graunt ) that the waters should not be elevated from the bottom of caverns , to the heads of springs after the same manner as water is elevated from the sea to the midle region of the air . now this elevation is done by the force of heat resolving the water into vapours . and if so , why then may not the other be done after the same manner , viz : by heat : neither is it any matter whether that heat be above , or beneath the waters , if so be it forceth them into vapours , and maketh them ascend as high as is requisite they should . but it may be said that the middle region of the air is very cold , and it is coldness that condenseth vapours into water : but now the earth , through which these vapours pass , is warm , as is agreed by most . to this i answer , that it is not necessary that there must be cold for the condensing of vapours into water , it is sufficient if there be a more remiss degree of heat , as you may see in the head of an alembick , and the cover of a seething pot , the interior superficies thereof being full of drops , whilest they themselves are warm . now for the making of a vapour of any liquid matter , heat is altogether , and absolutely necessary , according to the opinion of all , and for much vapour there is much heat , and a considerable proportion of humour required . but seeing abundance of water comes from the sea into the bowels of the earth , the subterraneall heat , which must be in like proportion , being the chiefest cause of the generations of springs , is next , and diligently to be inquired into . now that the earth is hot , it is known by daylie experience . and lucilius baldus saith , that the earth being newly digged is hot , & smoketh , and that out of deep wells is drawn warm water , and especially in winter season by reason of the cold binding the earth , and keeping in the heat : but how this heat comes to be in the earth , he speaks like a stoick , and saith it is in it as naturally , as vitall heat is in animals . but this opinion is not so probable as that of the peripateticks , who say that the earth is of it self , and naturally cold , because dense and heavy , but hot accidentally onely . now the great question will be from whence this heat of the earth doth proceed . i will first shew from whence it doth not proceed , and thereby confute the opinion of some . 1. it proceeds not from the sun , as many imagine , supposing that all heat in the world comes from thence , and that the earth being beat upon by the sun-beames , doth thereby receive into it self a certain heating vertue . but this is very improbable , seeing that they , that digg in the bowells of the earth , observe that the heating power of the sun , although in most hot seasons doth not penetrate the superficies of the earth above six feet deep : do not we see how a thin wall , or boughs of trees in an arbour keep off the heat of the sun , though never so great ? to say nothing of the earths being colder two feet deep in summer than in winter . 2. it proceeds not from an antiperistasis of the cold air in the superficies of the earth , for this hath place no further than the heating power of the rayes came . besides the naturall cold of the solid , and dense earth must of necessity have greater power to repell upwards , than the adventious of the soft , thin , and light air to force downwards the heat of the sun , which , indeed in all reason should , being generated but a little way within the earth of its own accord being very light ascend upward through the passage made by the sun : and this we know that after a long summers day , it is before the next morning almost vanished though never so great , much less will it be preserved till , and through the winter . it must then of necessity be another kind of heat , & it is such , that towards the superficies of the earth is colder , as being more remote from its original , or beginning , and is in summer-time by reason of the suns opening the earth , and making vent easily , expired , and is therefore less perceived , but in winters frost is restrained from exhaling , and is condensed , as may easily be perceived in deep wells now to know from what principle this heat hath its original , or rise , we must examine whence proceeds the heat in hot baths , for there the subterraneal heat offers it self more conspicuous and apparent to our view . but concerning the original of the heat of subterraneal waters , there is as much doubt , as of the generation of those waters themselves . and therefore i shall in the first place endeavour to prove how heat doth not come , thereby confuting the opnion of some , and in the next place to shew which way it may proceed probably . 1. it is not caused by the heat of the sun , and that partly for the reasons above mentioned , as also because then , those waters would be hotter in summer-time , than in winter . 2. it is not from the agitation of winds in the channels of the fountains , for if so , then they being vented forth , the heat would presently be extinguished . 3. it comes not from sulphur , calx viva , ( as is the opinion of many learned , as seneca . &c. ) and that because neither doth sulphur at all heat unless it be actually hot , nor calx viva , unless whilest it is dissolving in water : to say nothing of that vast quantity , which would in a little time be resolved , and the sudden remarkable change that would be in hot springs . 4. it proceeds not according to doctour jordens opinion , from the fermentation that is in the generation of metals , and minerals caused by the agent spirit acting upon the patient matter , and so producing an actuall heat ( for ex motu fit calor say all philosophers ) which serves as an instrument to further this work of generation ; for if it were so , then the heat in bathes would in time cease , for he himself saith that this fermenting heat continues no longer till the generation of them be finished , which is done in some determinate time , but we see that the hot baths continue for ever . neither doth it suffice that he saith that generations of metalls are not terminated with one production , but the mineral seed gathereth strength by enlarging it self , and so it continually proceeds to subdue more matter under its government , so as where once a generation is begun it continues many ages , and seldom gives over , as we see in the iron mines of illua , the tin mines in cornwall , the lead mines at mendip , and the peak , which do not onely stretch further in extent of ground , than hath been observed heretofore , but also are renewed in the same ground , which hath been formerly wrought , i say his saying thus doth not suffice , for though it be so as i do not deny but it may , yet notwithstanding he doth not say , that generation of metals continueth in one place , except any ground be digged first ; and so space and place left for new mattter to come , as is not in our baths , and so by consequence the flowing of hot water would cease in that place , where the said generation is not continued ; and if that generation be extended further yet so also and accordingly is the heat diminished , unless it break forth continually in new places : but we see hot springs continue many years together in one place at a constant heat . besides if this opinion were true , then where we see metals , and minerals generated , there also must of necessity be hot baths , but we see it is not so . i shall now moreover demand of him , how that crude metalline matter is before any the said fermentation sublimed from the central parts of the earth towards the superficies thereof , if not by a subterraneall fire ? all these being excluded , it remains now that we consider of a subterraneal fire onely , for it seems impossible that so great , and durable a heat should be caused , or preserved by any other power whatsoever , than that of fire , and of this opinion was empedocles an ancient greek philosopher , and also seneca , but both these differ amongst themselves as to the manner of the heats proceeding from this fire , and indeed from other authours that seem to be more anthentick . the one is of opinion that it is sufficient if the fire be under the place , through which the waters run , and so like fire under a still force up the water by way of a vapour : the other that the heat proceeds from some occult remote burning and passed through the veins , and fibres of the earth where it meets with the waters , and distill them up to the heads of the fountains . but agricola excepts against these two ways as being very impropable ; the first , because the earth , where the fire is , could not endure the fire so long , being of a calcinable , & cumbustible nature : the second , because by this way such a quantity of water could not be so heated as to be turned into a vapour so suddenly , by so small a degree of heat . there can therefore no other reason be given for these hot springs , than the fire which burns in the very cavities , and caverns of them , the cavities themselves consisting of a bituminous matter . for bitumen , and these things which are made of it being kindled burn in water , by which also the said fire is cherished : this you may see in naphtha , which is a kind of bitumen , for if you put but a drop thereof into water , and put fire to it you will see it burn , and continue burning so long , that you would wonder at it , which could not be unless it were fed by the moisture of the water , which it did attract , and transmutes into its own nature ; the like you may see in champhir , and other kind of bitumen . pliny also affirms that these are some certain burnings in the earth , which sometimes cast out bitumen , and are increased by raine . and fallopius saith that in the territories of mutina is a short plat of ground , out of which comes fire and smoke , and the ground is all like dust , which if you kindle , you cannot quench again with water : so that these kind of fires are perpetual , and very long lasting in waters . and hath it not been observed that a fiery bituminous matter doth sometimes flow out of hot springs ? pliny makes mention that in the city somosata of comaganes a certain lake sent forth burning mud : and plato makes mention of the like concerning a spring in sicilia : and agricola reports another upon his credit . fallopius also saith that in many places where the earth is digged deep , there are ashes , and calcined stones , which are the effects of fire , and that in the territories of modena , bolonia , florence , and other places , as in italy &c , there are found springs and several places casting out fire . but as to springs , this happens onely where the bituminous ▪ matter is very near the spring head , and as high , and where the veins are more open . now then the manner of springs being caused by this bituminous fire is this , viz : seeing art doth for the most part imitate nature , the thing is even the same in a hot spring , as in a distilling vessell , or a seething pot covered with a lid ; onely there is this difference , that to the bottom of these the fire is put on the out side , but here the fire is within the cavern it self through which the water passeth , and that either lying in the bottom , or sticking to the sides thereof . as therefore in these artificial vessels the water being by the heat of fire resolved into a vapour is forced upwards to the covers or heads thereof , where by reason of some less degree of heat it is condensed into drops , and returns to its self , and into its own nature again : so even after the same manner water in the caverns of the earth being heated by the bituminous fire , with which it is mixed , is by the heat thereof forced into a great quantity of vapours , which ascending through the cranines , veins , and fibres of the earth being there for the greatest part turned into water , doth with the rest of the vapour yet very hot break forth in fountains viz : very hot , and very full of spirit , so that it seems to boyle , if the fountains be near to the caverns , or onely warm , if more remote . and as these springs differ in their heat according to their nearness , or remoteness to their fire , so also in their bituminous odour ? and tast . for as in distilled waters their empyreuma vanisheth in length of time , so in these in length of course : so that these fountains , which are very remote from this bituminous fire , are neither , hot , nor have any bituminous odour . and as by this natural distillation water is the best way procolated from its sea saltness ; so also doth it become thereby less obnoxious to putrefaction : for we know that distilled waters last longest . ob. it may be objected , that if the matter preserving this fire were bitumen , then it would follow , that almost the whole world should be bitumen , because ever since , and before the memory of man these hot baths were , and are like to continue for ever , and therefore there must be that element for ever which must preserve that fire . sol. it doth not follow that there must at present be so much bitumen as will maintain the fire so long , for it is perpetually generated , and as long as there shall be sic city , and humidity in the earth , there will be bitumen generated : and do not we see that metals are generated a new in the same places , out of which they have formerly been digged ? witness the profit which fallopius saith the duke of florence hath by it ; and the testimony of learned sendivogius , who saith that there have been metals found in mountains where formerly there have been none . if so , then much more may sulphur and bitumen be generated a new . ob. if it should be granted that bitumen is generated a new , yet , if that were the aliment of the fire , the fire would change its places , because the bitumen is consumed one part after another , and so by consequence the baths would not be so equally hot as before , the fire being by this means more remote from the fountains sol. the flame is fed two ways , either when the flame follows the matter , as when the fire burns wood , or when the matter follows the flame , as in a lamp , in which the oyle follows the flame , not the flame the oyle ; and so it is in the earth , and therefore the fire is always in one place . neither doth that withstand it , which we see by experience in sulphur which is burnt part after part , the fire following of it : for you must know that in the earth where there is a great heat , the bitumen and sulphur are melted , and by this means follow the flame , as i said before of oil. ob. if bitumen feed the fire of these baths , then the waters thereof would have the odour , tast , and colour of bitumen ; but it appears that they have not . sol. though all baths are heated by bitumen , yet some immediatly , as those which do pass through the place where it burns , & these onely have the tast , and odour of the same : and some mediately , as those that pass through places , as rocks , &c. heated by bitumen , burning under them , as was the opinion of empedocles and vitruvius . neither do i by this distinction contradict what i said before , concerning the waters being distilled up by that fire onely which burned in the caverns , and veins of the earth , through which they pass : for in this place i speak onely of the waters being heated , this mediate heat not being sufficient to distill them to any considerable height . ob. it is very improbable that any subterraneal fire can burn within the bowels of the earth by reason of the want of air , as we see in cupping glasses , where as soon as they are applyed , the fire goeth out ; besides the fuliginous vapours would recoil and choak the fire , for there are few , or no vents and exhalation seen . sol. there is not any such great want of air in the earth , nay there is such a plenty of it there , that many learned philosophers were , nay , aristotle himself of opinion , that all springs were generated of subterraneal air . 2. air is not the aliment of fire , for saith the lord bacon in his treatise de vita & morte . flamma non est aer accensus , flame is not kindled air ; nay , but unctuous vapours , which arise from the matter that is burnt , so that whereas without air fire goeth out , and is extinguished , the reason is , because the fuliginous vapours wanting evaporation , do recoil upon the fire , and choak it . now this bituminous fire is not , being of a sulphureous nature , very fuliginous , and besides what smoak or sumes or vapours there come from it are subtile , and penetrating , and either evaporate through the superficies of the earth insensibly , or incorporate themselves with some sutable subject that is in the earth , or els are of themselves condensed into some unctuous matter adhearing to the sides of the caverns into which they are elevated . so that according to the fuliginousness of vapours more or less recoiling , the fire is more or less choaked . nay if we will believe historians , there have been burning lamps closely shut up in glasses for fiftheen hundred years together in old sepulchres ; now they burnt without air , & were not extinguished by reason the aliment of it was a naphtha , or bituminous matter , which was so pure that it bred no fuliginous vapours to choake the fire thereof . 3. where this fire is very great , there is a great vent , and exhalation , but where but little , little is the vent , and insensible . and in most places the fire is not great extensively , but intensively , because it is kept within a narrow compass , as in small caverns and veins of the earth . q. how comes this bitumen to be kindled in the earth ? sol. it is agreed by all that are of the opinion that bitumen is the matter of the subterraneal fire , that hot and dry exhalations in the bowels of the earth being shut up , and not finding any place to break forth , are agitated , attenuated , rarified , and so inflamed , and being inflamed kindle the bitumen . now lastly let no man wonder that there should be so great a force of fire conteined in the earth as to be sufficient for the generation of so many springs that flow from thence daylie , seeing pliny and many other philosophers wonder so much on the other side , when they considered of the subterraneal fire , and brake forth into an exclamation , saying , it is the greatest of all miracles that all things are not every day burnt up . and cannot the burnings of the aetnean , visuvian , nymphean mountains convince us a little of this ? but for the further confirmation of this opinion , let us a little consider whence the winds proceed , and what they are . and are they not a hot and dry exhalation ? now that this proceeds from , and out of the earth , most agree : and that it entered not first into the earth is very probable : for how can a hot , dry , light exhalation , whose nature , and property is to ascend , descend into the earth in such a quantity , as to cause such great and lasting winds , as many times happen ? it must therefore be in the earth originally , and be stirred up by some great heat in the same . and what shall we think of the dry exhalation or spirit which is shut up in the caverns of the earth in great quantities , and endeavouring to break forth through obstructed passages causeth great earth-quakes whereby cities , towns , and countries have been overthrown , to say nothing of those dreadfull noyses sometimes in the bowels of the earth ? whence i say these great exhalations ( i say great , because i confess that some little quantity of them may be caused by certain fermentations in the earth ) should be raised , if not from some great heat of fire within the earth , never any one yet could rationally determine . and caesius affirms that at a certain village called tripergulus about an hundred and twenty years since after fiftteen dayes earthquake the earth opened , and winds , smoak , and very great fires brake forth out of the same , also pumice-stones , and abundance of ashes , in so much as they made a mountain , and about that place were many hot springs . also in apulia is a hot bath called tribulus , where there is abundance of ashes and calcined stones ; and about the lake lucrinus and avernus are the same . but if any should yet doubt that winds proceed from the earth or from the occult fires of the earth , i shall make it yet further to appear by propounding to their consideration some observations concerning the sea . for it is observed that wind doth proceed from the sea , after a more apparent , and violent manner , than from the land , and that more certain signes of an ensueing wind are taken from the sea , than from the land . for when a calme sea makes a murmuring noyse within it self , it signifies that then the exhalations , which is the matter of the wind are rising out of the earth , and bottom of the sea ; and this the fishes perceiving , and being affraid of it , especially dolphins , play above the water , and the sea-urchins fasten themselves to rocks : the sea a little swelling sheweth that the exhalation is endeavouring a vent ; then boyling sheweth that it hath penetrated to the superficies , but as yet in a little quantity : but then the eruptious of the exhalations following upon the waters mounted up aloft , make wind , and a tempest ; such as marriners have often experience of , when as they perceive that the wind blows from no other place , but ariseth at themselves . now why waves or billows should preceed wind , let any man if he can give any other reason . also i have been informed by some marriners that a little before a great tempest there is seen a great quantity of an unctuous shineing matter floating on the top of the sea , and that this is an infallible signe of an ensuing storme . the reason of this is because wind breaking forth out of the earth , forceth up with it self that bituminous matter from the place where it self was generated . but now why winds should arise from the sea more apparently than from the land , is because there is more plenty of fire in the gulfes of the sea , for there it hath more aliment or fewel , viz. water , which as i said before , is the aliment of that bituminous fire . and whence are those great mountains of stones and minerals , and those islands , which do sometimes arise up anew from the sea , but from a subterraneal fire , which forceth them up from thence ( according to the judgement of learned sendivogius , and experienced erker ) and those chasmes , and gapings of the sea ? much more might be alleadged for the confirmation of this opinion , as the manner of the generation of minerals , and metals and many such like subterraneal operations , which can not rationally be ascribed to any other cause , than fire within the earth ; but all the premises being seriously weighed , & impartially considered , i suppose there are but few but will conclude , that as all springs proceed from the sea through subterraneal channels and caverns , so also are distilled up to the heads of fountains by a subterraneal bituminous fire . and as for those that are not yet satisfied let them consult with the treatise of our late , and learned countryman mr. thomas lydyat , entituled disquisitio physiologica de origine fontium , and there they shall find this opinion rationally discussed , and solidly confirmed : but if yet they shall be left vnsatisfied , let them produce a more rational account of any other opinion , that will hold water in all respects better than this of mine doth , and i shall thanke him and embrace it . and thus much for the original of fountaines in general , i shall now proceed to treat of the nature of springs in particular . chap. iii of the strange variety of fountains , and other waters . nature hath not discovered her selfe so variously wonderful in any thing as in the waters of fountains , rivers , &c. some of which strange waters i shall reckon up , hat it may be the better conceived how variously subterranealls communicate their vertues to this element . now the wonderfulnes of waters that i shall mention , consists either in the strangeness of their colours , tasts , odours , sounds , weight , observation of time , & effects . 1. srange colours . athenaeus makes mention of a lake of babylonia , that in summer-time for some few dayes is red . he also saith that the water of borysthenes is blew in summer-time . pausanus mentions a certain water at the town joppe and in astyris , that is yellow . cardanus speakes of a white water in the river radera of misena . he also sayes there is a green water in the mountain carpatus . he makes report of a black water in allera , a river of saxonia . scaliger reports that the fountain job in idumea changeth colours four times in a year . 2. srange tasts . agricola makes mention of sweet water in cardia neer dascylus , and puteolana neer the cave called syhill . aristotle relates of a water in sicania , of sicilia , which is used insteed of vinegar , and pickle . rulandus also makes a report of a soure water in mendick and ponterbon . caesius speakes of a bitter and salt water in palastina in which fish can not live , of the same tast is the sulphur well in york-shire . caussinus saith that the river hyspanis is as sweet as honey in the beginning , and acide at the end . pliny relates that in the country of the troglodytae , there is a spring called fons solis , ( i. e. ) the fountaine of the sun , which alters its tast according to the rising , and setting of the sun . mutianus saith that the fountain diotecnosia in the isle andros hath the tast of wine . salt waters in york-shire , spain , italy , sicilia , and divers other places . nitrous water in l●ti● of macedonia , and at epsome , and scarborow , &c. astringing waters , as alluminous , and vitrioline almost every where . corroding water is in the river styx , the water whereof being put into a silver , copper , or iron vessell , corrodes its way through the same . fat waters as they are tastable may be mentioned in this place , and many of this sort saith caesius are in germany , italy , macedonia , and other places . 3. strange odours . pausanus saith that in peloponnesus is a water that hath a very fragrant smell . he also saith that in the town of elis the water of the river aniger is of such a horrid smell , that it kills both man , and beast . aristotle makes mention of a water not far from the river aridanus , which is hot and sendeth forth such a stanch the nothing can drink of it , and kills all birds that fly over it . caesius reports of arethusa a river of sicilia , that it smells like dung at certain seasons . the sulphur-well in york-shire smells like the scouring of a gun that is very fowl . 4 strange sounds . pliny makes mention of a fountain of zama in affrica , that makes mellodious sounds . vitruvins reports that a fountain in maguesia , hath a tunable sound . 5. strange weight , and that either in relation to themselves as being heavy , or light , or to other things put into them . plutarch makes mention of a river called pangeus , a vessel of the water whereof weighs twice as heavy in winter as in summer . strabo saith that the water of the river euleus is fifteen times lighter than any other water . seneca writes that in syria there was a lake called asphalites , in which no heavy thing could sink . caesius saith that the lake alcigonius in lerna is of that nature , that if any go into it to swim , he should certainly be drowned . strabo writes that amongst the indians in a mountainous countrey there was a river called silia , on which nothing could swim , which river saith caussinus is an emblem of ambition , because it will suffer nothing to be above it . some rivers run over lakes and will not mix with them , as marcie over fucinus , addua over larus , and divers other there are of this nature . some rivers run under the bottom of the sea , and will not mix with it , as lycus in asia , erasinas in argolica . atheneus saith that in teno is a fountain that will not mix with wine : but will fall alwayes beneath it . 6. strange observations of times . cardanus mentions a spring called fons sabbaticus , that flowes all the six dayes of the week , but is dryed up the sabbath day . caussinus relates that the fountain vmbria , flowes onely against a time of famine . ovid writes that the water of pheneus is unwholsome by night , but wholsome by day . solinus reports that in helesinâ regione , a fountain otherwise still and quiet doth at the sound of a pipe rejoycingly exult and leap up . ovid saith that the fountain of jupiter hammon is cold by day , and hot by night . 7. strange effects . the river styx kills all them that drink of it , as is agreed by all historians . strabo writes that in palestina the lake gardarenus makes the nails , horns , hair , fall off from those beasts that drink thereof . pomponius mela saith in insula fortunata is a water that makes them that drink of it to laugh to death . pompeius festus reports that the fountain salmacis inclines men to venery . vitruvius relates that the fountain clitorius makes them that drink of it to abhor wine . ovid saith that the fountain lyncestis makes men drunk . pliny makes mention of a fountain that makes men mad . pliny reports that the dodonean fountain will quench lighted torches , but kindle those that are extinguished . heurnius saith that he saw amongst the eugeneans a certain fountain that would turn divers things to stone , that were cast into it : h. ab heer 's , and doctor jorden reckon up many of this nature , whereof some will couvert things into stone in a short time , and some in a longer , and some onely crust over things as that dropping well at knaresborow , unles it sinks into things , as leaves , mosse , and all those it converts to a stoney substance . maginus makes mention of a lake in ireland , in the bottone whereof if you put a staff , it will being pulled out some moneths after , be turned into iron viz. that part which stuck in the mud , and that part which was in the water into a whetstone . aristotle mentions a certain fountain in sicilia , into which if living creatures being before killed , were put , they would become alive again . athenaeus saith that the fish of the river clitoris have a certain voyce . solinus speaks of a fountain that is in boeotia , which helpeth the memory . isidorus saith the like of the river lethe which causeth forgetfulnes . scaliger saith that the river of juverna , is of that nature , that the leaves of a certain tree hanging over , falling into it , become living fishes . pliny reports that in agro carrinensi in spain is a certain fountain , which makes all the fish that live in the water of it seem to be of a golden colour . agricola affirmes that fishes live in the hot sulphur-waters of the lower pannonia neer buda . varro , and solinus affirm that there is a fountain in arabia , which , if the sheep drink thereof , changeth the colour of their fleeces , and maketh the white to become black . pliny reports that the water in falisco maketh the cattle that drink thereof , to become white . he also saith that in pontus the river astaces watering the fields , makes the mares that feed therein to yield a black milk , which feeds the countrey . it is reported that in ulcester in ireland , there is a fountain , in which he that washeth himself shall never become gray . i could recken up many more waters of very strange natures , but whether they , or these already mentioned be all certainly true , i will not undertake to affirm , onely thus much i will say , that some of them , i my self have seen , other some i am assured of from those whose unquestionable worth may justly command mine , and other mens faith to their indeniable testimony , and for the rest we may believe them according to the reputation of the historian . these here i mentioned that it might not seeme strange to us , how capable waters are of receiving diversity of qualifications from the earth : and although some of them may seem magical , and supernatural , yet may they upon a profound enquiry be made to appear truely natural . chap. iv. of the nature , and vertues of simple waters . i it will be necessary for the better conceiveing of the nature , and vertue of mineral waters in particular , to speak something of the nature , and virtues of water in generall , or of simple water , which is an element , as saith sendivogius , most heavy , full of unctuous flegme , and is more worthy in its kind than the earth ; it is without volatile , but within fixed ; cold and moist , attempered by air . it is the sperm of the world , in which the seed of all things is preserved , and it is the keeper of every thing . it is called by the ancients {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . thales as saith aristotle called one and the same water the beginning of all things . empedocles also believed that of water were all things made . hippon also saith aristotle called it the soul of things , as if it were the life of them , which made hippocrates say that water and fire were the principles of life , and especially water , for saith he , many animals may want fire , but none can well live without water . theophrastus affirms that water is the matter of all things . and indeed if water were accurately anotamized you should clearly see that both vegetables , minerals and animals are generated of water , but of this i have treated more largely elss where : i shall not now stand to repeat , especially since my purpose here is chiefly to speak of the medicinal virtues of water . now we must know that water is twofold , for either it is simple or mineral , which we more usually call medicinal . water is called simple , not according to its own nature , but to our sense , or being compared with that which is mineral , and of this there are five kinds , viz. rain , fountain , pit , river , and standing water . i shall not here stand to prove whether or no water be nutritive , or be onely a vehiculum of aliments , as galen would have it , because in another treatise i have cleerly shewed how vegetables , animals and minerals are generated of , and increased by water , which hath such strange dissimilary , or heterogeneal parts as can scarce be believed by those who never saw the spagyrical anatomy thereof , or curiously examined the production of all natural things . i shall insist onely upon the medicinal use thereof , as being administred either to prevent or cure the distempers of the body . simple water which cooles , and moistens , is either taken inwardly , or used outwardly . it is taken inwardly either warm , or cold . the vertues of warme-water taken inwardly are these , which follow , viz. 1. it doth by reason of its warmth cause nauseouseness , and it is drank in a greater quantity to cause vomiting in head-ach proceeding from drunkenness , and in any other ilness of stomack ; but with this caution , that they that have very cold , weak and laxated stomacks must abstain from this kind of vomit , because warm water doth moisten very much , and so by consequence would laxate tht stomack more than it was before . also it is not to be administred to those that are accustomed to drinking of water , for them it will not move to vomit , but remain in the body , and weaken the vessels upon the aforesaid account of its extream moistening . 2. it allayes sharp , acid , and gnawing humours , and cureth such symptoms as proceed from thence , as saith galen ; also it represseth the ebullition of choller , and helps the inflammations of the throat , and mouth caused thereby as saith aetius . 3. it cures the inflammation of the reins by altering of them , if it be taken before meals . note that if warm water be given to cause vomiting , it must be administered to the quantity of a pint or two , or of as much as will be sufficient thereunto . but if it be used for qualification it must be taken to the quantity of a cup onely , which may not cause nauseousnes . the use and vertues of cold water are these viz. 1. it conduceth to long life in regard it condenseth the spirits saith the lord virulam . and indeed water was the usual drink of the ancients who lived long . 2. it repels by reason of its coldness , and is thefore effectual against divers distempers ; it forceth crudities out of the stomack , and as saith aetius , promotes the operation of any medicine that is taken , and works not : besides it suppresseth the fuming of vapours to the head as saith dioscorides , and mesues , and being drunk at bed-time causeth quiet rest , as saith the lord virulam in his learned treatise de vita , et morte , by suppressing the ascent of vapours to the head . 3. it allayes extream hot distempers . whether they be in any particular part , as in the stomack , liver &c. or in the whole body , as in continual , and burning feavers . it is upon this account commended by galen against an inward erisipelas . i know some that account it , especially rain water , as a great secret against ulcers of the reins . note that cold water is prohibited from a cold temper either of the whole , or of principal parts , also from old age , because it is very feeble , and from child-hood because it is subject to convulsions as saith galen , and from a thin habit of body extenuated by reason of scarcity of bloud , which is a great , and the principal safeguard against cold things . winter also , and a cold , crass slimy morbifick , or a hot impact matter , as also great obstructions of the vessels , and cold inward tumours forbid the use of cold water . as for the time when cold water is to be drank , note that it is never to be administred in feavers , unless concoction do first appear , as saith galen , for although it be a remedy for a feaver as it is a feaver , yet it is not a remedy against the humours which cause a feaver , but as it evacuates them by urine stool , or sweat . but these cannot safely be expelled before they be concocted . now we must not notwithstanding expect a perfect and full concoction , but it will suffice if it be moderate and in good part performed , for else there will be a danger of the feavers turning into a hectick . also it must not be taken on the critical day , for then saith hippocrates we must not move the humours , because we do not certainly know which way nature will attempt an evacuation . but for a more particular time of the feaver it is to be taken most conveniently in the fit , or in the very hour of the ebullition of the humours , because then the inward parts do burn most , and need most then to be qualified , besides coldness is then least offensive ; because the greatness of the heat is a safeguard against the offensiveness thereof . as for the quantity to be drunke , note that if the repelling , or suppressing vertue thereof be required , it is to be taken to the quantity of half a pint , more or less as things may be considered . but if the altering or allaying vertue , as in a feaver , then it is to be taken in such a quantity as may be drunk at one breath , or as much at the sick party needs for satisfaction , or elss can well bear . but the greatness of the distemper , the age , time of the year , custome , and strength is also to be considered . but it will be demanded which is the best water , and most wholsome ; and for answer hereunto , i say that is the best which is void of taste or odour , is clear , pure , most light , is soon heated , and soon cooled , and in which flesh is soonest boyled , and in particular as saith galen rain water is the best , but yet not any , but such which falls in summer-time when the heaven is in great part serene , and especially with thunder , being that which consists of thinner vapours , elevated and purified by the heat of the sun and lightning . and next to this is that pit water , which flows from the next fountain , or river especially through a sandy earth , because if the said earth partake of no other quality , it is percolated , made more thin , and becomes more depurated than other water . and in defect of these two , fountain and river water may be used , being indeed very good and wholsome , and indeed are by many accounted the best : but the worst of all is standing water as lakes , pooles . now in case there can be got no good water , but onely what is bad , than galen would have that to be boyled , and cooled again , and so to be used . thus much of the use and vertues of cold , and warm water administred in wardly . it remaines now that i speak two or three words of the external use of water both warm and cold , and of the effects thereof . now water is used outwardly saith julius caesar claudinus first by way of balneum , or bathing the whole body , secondly by way of insessus or sitting in water up to the navel thirdly by way of aspersion or affusion ( i. e. ) sprinkling or pouring on , fourthly by way of stillicidium , dropping or distilling . fistly by way of fomentation , and lastly by way of lotion or washing any part . bathes are either hot , or cold . cold bathes were by ancient and modern philosophers , and physitians ordeined for divers uses . many used them onely by way of exercise as for swimming in them , which the lord verulam in his learned treatise de vitâ & morte reckons up as one of those robust exercises , as he calls them , which makes the flesh hard , and compact , conducing to long life . they are used also for the astringing of the body , and condensing the same , also as saith the a foresaid learned vicount for the closing of the pores of the body that are too open , whereby the hot air excluded from preying upon the body , besides they unite the calidum innatum , corroborating the same by an antiperistasis wherby by cōsequence it doth beget a good appetite , cause a good digestion , excite the expulsion of excrements , represse a canine appetite , & other ill symptomes caused by the exolution of the skin , stop bleeding , the overflowings in women , and the gonorrhea , cure the hydrophobia which is a symptome occasioned by the biting of a mad dog , and many sorts of seavers both intermitting , and continual ; if the party make use of them when that fit is approaching , and there continue an houre or two . note that the use of cold baths is not for youths , because they hinder their growth , nor for old men , because that little heat which they have is thereby suffocated , nor for cold and thin women which have delicate bodies , because the cold penetrates too much into their solide parts , nor to any that be sick , unles they be of strong natures ( for as cold baths doe wōderfully corroborate the calidum innatum , or naturall heat if it be strong , so doe they on the contrary overcome it if it be weak ) and the humours appeare to be concocted and fit for evacuation , and no principal part , or bones , nerves , brain ill affected , and the body free from convulsions . note also that when the intension is to be formed by cooling onely , and there is no need of moistening , then as saith the aforesaid authour of the history of life and death , the body is to be annointed with oyle , with spissaments or thickeners that the quality onely of the cooler be received , and not the substance . yet we must in such cases have a care that the pores of the body be not thereby stopt too much , for when any extrinsecal cold obstructs the body too much , it is so far from cooling it , that it stirs up the heat the more , by suppressing perspirations . baths also of hot or heated water are of great use ; but before i declare the uses and effects thereof , wee must consider that they are of three sorts , for either they are tepid , ( i. e. ) luke-warm , or moderatly hot , or very hot water . a bath that is very hot dryes rather than moistens , contracts the skin , condenseth the pores thereof , so that neither any external humidity can be received in , or internal superfluities expelled forth thereby . so that there is no great use thereof , onely it serves for the contracting of the skin where it needs contraction , & where the use of a cold bath may not be admitted safely for that intension . a bath that is moderately hot serves for divers uses , and is very necessary in several cases . it draws from remote internal parts , and causeth hot humours to be digested into vapours , and openeth the pores , that the offensive humours , and vapours may be evacuated by sweat , and perspirations . it moisteneth a dry body and therefore , is very good in a putrid and hectick feaver , in the itch , and scab , &c. attracts nourishment to the extreame parts , where before by reason of some defect it came not , allayeth the sharpnes of humours in the habit of the body , and upon all these accoūts serves as effectually , if not more , for most intensions , that almost any physick is prescribed for . i shall onely add to these the great vertues that columella attributes to baths of hot water ; for saith he , we do concoct our crudities by the use of baths . and for this end they were much used by the ancient romanes , who used a crude kind of dyet as of hearbs , and raw fruits , which bred crude humours in their bodies , and therefore needed some such help to concoct them , and by this meanes they became very healthfull , and of delicate bodies . but they must be used for the concocting of crudities with this caution , viz. that there be no feaver present , for then insteed of concocting of them they will become by being stirred , more putrid , and by being attracted to the habit of the body , as of necessity they must by the use of hot baths , obstruct the pores thereof , to the increasing of the feaver ; and in case of a feaver , hot baths must be used in the declining thereof as when concoction appeares , and after purging of the grosse humours , abound in the first vessels , but in other cases hippocrates commends bathing as a preparative to purgations . a tepid bath cools as well as heats , and heats as well as cools , and serves for the same uses as a hot bath doth but more remisly . note that if the patient that is bathing be subject to faint , he must hold cold water constantly in his mouth , and drink ever and anon a draught of cold beer or water . i might here prescribe many rules and directions for bathing , or for the ordering of ones self before , in , and after bathing , but it was not my purpose to make a full , and large discourse of this subject , onely to touch it by the way , referring those that stand in need of bathing to their skilful physitians for their directions , to this kind of bathing , viz. with hot water , i might add the manner of bathing by vapour , which is when a vessel of seething water close covered hath proceeding from it a long pipe , which is fastened into a bathing tub , into which the hot vapours come upon the patient there sitting : but of this i have treated more largely in another discourse , and will not now repeat . the second way of using water outwardly is called insession or sitting in water up to the navel , and this is used when the weakness of the body cannot bear a bathing of the whole body , and particularly it is made use of , if warm , for laxating , & mollifying the hardness of the belly , for provoking of urine , the mitigating of the pains of the stone , and chollick , &c , and if cold , for the performing of the same intensions for the lower part of the body , as a cold balnenm doth for the whole . the four last ways of using water outwardly , as aspersion ( i. e. ) sprinkling , or affusion , stillicidum ( i. e. ) dropping or distilling , fomenting , and lotion respect parts , with the like operations upon them ( although with some kind of variety of application ) as baths do the whole body . they that will understand more these external uses of cold and hot water , let them read claudinus his treatise de ingressu ad infirmos , and galen de tuenda sanitate . note that that water is best for outward uses which will bear sope best , and make the greatest some therewith . and thus much for the vertues , and inward , and outward use of simple water , whether hot or cold , and that in brief , for i would not dwell upon this subject , as not being the chiefest that i propounded to my self to discourse of in this treatise , taking it in onely by the way and for order sake , and the better illustrating of that which follows , and is principally to be here treated of . chap. v. of the several kinds of mixtures in mineral waters . it is graunted by all that there is some kind of mixture in all mineral waters : & indeed there are four kinds of things that are usually mixed with these kinds of waters , viz. metals , minerals , stones , and earths ; and of some of these , 1. sometimes the vapours onely are mixed , viz. such as arise from the fermentation , and dissolution of metals , and minerals , and are mixed with the water that passeth by them through the veins of the earth . and concerning this , saith aristotle , that the vapours of minerals keep the tast , and odour of the minerals from whence they proceed : but of this more fully in the chapter of the spaw . 2. sometimes the juice onely of them , viz. whilest they are in principiis solutis . and indeed gold can be mixed with waters no otherwise , because it cannot be corroded with the acid spirits of the earth , as other metals can , having in it self when concocted , and perfected none of that esurine acid salt , which a subterraneal aciditie will resolve and set at liberty to corrode the metal with which it is per minima together with the embrionated sulphur of the same conjoyned . 3. sometimes the substances , and that after a threefold manner , for some are mixed with water so very close together , that from the mixture of them there results but one forme , neither will they ever or scarcely be seperated , and such are those that will not vapour away faster than the water it self is evaporated , neither remaines in the bottom , but is all evaporated with the water . some are mixed confusedly , such as subside or fall to the bottom , if the water be put into any vessel , that it may stand still . and lastly some are mixed in a way betwixt both , as salt ; for salt and the water continue to be in one and the same form , but yet the salt will subside and remain in the bottom after evaporation of the water . now the cause of this variety of mixtion is either the difference of the heat that should unite , or of their abode together , or else of the aptness of the things , to be mixed , for mixtion . this being premised , i shall proceed to relate where these springs , and waters are found , which are impregnated with the aforesaid four kinds of ingredients . 1. of metals gold is said to be found mixed with balneis ficuncellensibus , fabariis , piperinis , &c. silver , in a certain spring in hungarie , and in the bath at bol. &c. copper , in the bath of saint mary's in flaminia in thermis cellensibus in suevia , and in many places in germany . &c. yron , in springs in agro lucensi in asatia , in agro calderiano and divers in england . lead , in lorayne , whence a certain bath there is called balneum plumbaceum . quick-silver , in serra mordena in spain , near the village almediea in a cave , where they say are many wells infected therewith . 2. of minerals . sulphur is said to be found in thermis puteolanis , aponitanis , & badensibus in helvetia , and those at knaresborow . antimony , in germany , and in a certain spring at meldula , as also in divers other purging waters . arsenick , and auripgimentum in the lake avernus . bitumen , in the wells at baia mutina and those at knaresborow called the sulphur-wells . salt in balneis agri pistoriensis , & volaterrani and in the sulphur-well at knaresborow . nitre , in agro puteolano of campania , in aegypt and divers other places where the waters are very nitrous . allum , in balneis agri senensis , & lucensis , and in some springs in the north of england . vitriol , in agro volaterrano , and those spaw-wells in germany , and these in england . 3. of stones . plaister , in a spring of the mountain grotus in agro pataviano . lime-stones , in springs of chalkie countries , where the water sometimes runs forth white . marble , in a bath in agro agnano . 4. of earth . potters clay , in a bath of the mountain orthonus . rubrick , or a certain red earth ( for so sometimes it signifies ) in aquis calderiani● . marle , in oaxes a river of scythia , &c. but of all these by the way onely and for method sake , and also for the better understanding of what is behind , and indeed is the chiefest subject of this present treatise . chap. vi . of the original of vitriol , and the causes of vitrioline waters , or spawes , difference of them the one from the other , and the reasons of their different operations . in the first place i shall give a description of vitriol ( in which shall be declared the causes thereof ) and explain the terms thereof , difficult and not obvious to every ones apprehension , as being not usual in common natural philosophy . 〈◊〉 vitrial therefore is but an esurine acid salt , of the embrionated sulphur of copper , or iron , which attracting an acidity from air , or water is thereby opened , and resolved , and then corrodes the parts of the said metals , with which it is connate , the body of which compound , consisting of pure metal ? and superfluos sulphur , and salt , being thus opened is dissolved in water passing through the veins thereof : and this water thus impregnated is boiled to a vitrial . the difficult terms hereof i thus explain . 1. by embrionated sulphur i understand a superfluous sulphur , which is not the matter of the metals , but connate onely with them for the embrional conservation of them , and after the perfection of the metal is cast off in part by nature , and more fully by the refiners fire . paracelsus explaines it by a familiar example of a nut. a nut saith he per se is onely the kernel , which is not generated by it self , but together with the shell , and shales , which are superfluous ▪ and serve onely for the embrional conservation of the nut , that is . , of it whilest it is in an embrio or imperfect . and here by the way note that as every mineral , metal , and vegetable hath its distinct sulphur embrionatum , so every sulphur embrionatum is distinct from the true genuine thing generated , with which it is connate , as much as a form , essence , substance , and corporality differ the one from the other , and is but an impurity of its embrio , and as it were as helmont calls it , the secundine thereof . 2. by esurine salt i understand in this place ( not the acid spirit of air , water , and subterraneal sulphurious vapours , not yet coagulated or specificated , which also are sometimes called an acid or esurine salt , but ) a certain acid vapour applicable to all metals and minerals , and connate with them in their principiis solutis , and embrioes , and especially to those that abound with sulphur , as iron , and copper , and with them congealed into a saline principle , giving consistency to the compositum , as sulphur doth coagulation , and is by hel-mont for want of another name called the esurine salt of an embrionated sulphur . ( but any one may call it what he please , if so be he understand it ) and is resolved , and unloosed by an acid spirit conteined in air , and water , which spirit is indeed the seed of salt ( for in them viz in air and water , are the seeds of all things , in the former as being therein imagined , as saith sendivogius , as in the male , and in the latter , as being afterward by a circulative motion cast forth into the same as into their sperm ( for he makes a subtile distinction betwixt seed , and sperm ) wherein they are conserved , taking not upon them the nature of any specifical salt , untill they meet with some corporeal principles that are consentaneous to them ) and is , when it meets with any saline corporeal principle in its resolving of it coagulated together with the same into a distinct species of salt , viz : into this or that according to the nature of the compositum ; where this solution , and coagulation is made . i shall for the better illustration of this nativity of salts , briefly shew how two of the four said salts , viz. nitre and vitrial are made artificially , because this artificial process is performed in imitation of the natural production of them . 1. the process therefore of making nitre artificially is this , viz. sprinkle distilled vineger upon fat earth , as fullers earth , bole , marle , &c. beaten small , and let it stand for a few dayes in a cold place , and you will see pure nitre produced from thence . or take any one of the aforesaid earths , and beat it small , and set it in a cold moist place for some weeks , and you will see the same effect . now this latter way seems as much natural as artificial , and indeed it is just in imitation of nature : for we see that any fat earth , if it be covered from rain , and the sun , so as it spendeth not its strength in producing of hearbs and plants , breedeth plenty of nitre . now note that in these kinds of fat earths there is at first observed no nitrous tast , neither can there from thence be extracted any nitre , but after they have continued a certain time in the cold air , do by a certain magnetick power of a nitrous principle , or saline unctuosity which is in them , attract an acidity , or rather acid spirit , which opens the bodies of those fat earths , and resolves the said saline unctuosity , and is therewith coagulated , ( for the solution of the one , is the coagulation of the other ) and after this manner is the nativity of nitre . 2. the process of making artificial vitrial is manifold , i shall speak of onely two , and they are these . 1. cast sulphur into melted copper , and there let it burn till it cease to burn any more , then presently cast the melted copper into rain-water , which will thereby become green . this do so often till all the copper be dissolved in the water : then evaporate the water , and you shall have a good vitrial . note that it is an acid spirit in the sulphur , which opens and resolves the esurine salt in the copper , whereby the copper it self is corroded , and fit for dissolution in the water . 2. take copperas stone , which is a certain sulphurious glittering marcasite , break to pieces a good quantity of them , and lay them in air , and rain , upon sticks over wooden vessels , and in a certain time the stones will be resolved by an acid spirit in the air , and water , and washed down into the said vessel with the rain-water , which will thereby become green , and yield upon evaporation a good green vitrial : and after this manner do we make our vitrial , or copperas in england . now let it not seem strange to any one , that there is such an acidity in water , and air ; for whence else doth iron , and copper , being put into water , or standing long in the air , especially in a cold cellar contract such a rust as they do ? is not this rust from the aforesaid acid spirit , viz. of the air and water , resolving the erusine salt in those metals , and making it thereby more corrosive , and more powerfull to corrode part of the metals themselves , with which it is mixed per minima ? and will not this rust being boiled in rain-water yield a vitrial ? ob. but some will object , and say , that this rust is caused not from the acidity , but onely from the humidity of the air , and water , resolving thereby the said esurine salt . sol. this i will solve with a relation of two experiments , viz. 1. take the above named copperas stones broken to pieces , weigh them exactly , and lay them in a cold moist place , ( but so that no rain come at them to wash away the salt thereof , as it is resolved by the acidity of the air , ) and after some moneths they will , by a certain magnetical power , attract a certain saline humidity , and fall into a black pouder , which being well dried , and then weighed , will prove far more ponderous than before , which implies that there is an addition of something else than a meer quality , viz. the humidity of air , and water . 2. take a pound of salt of tartar , make it red hot , and weigh it exactly , then put upon it two pints of rain-water distilled , and evaporate it , then put on more , and evaporate that also , and then make the salt red hot again , and weigh it , and you shall find it far heavier than before , which is caused by the said salts attracting to it self that occult acid saline spirit , which was in the water , and fixing of it into its own nature ; and not by assimilating the water it self , which will never be converted into salt any otherwise than as it contains a saline acid spirit , which is the onely thing coagulable in it . ob. some again will object , although they do admit of this acid spirit in air , and water , & say that in case the said acid spirit do corrode and dissolve the metals , it doth not follow that there is any such esurine salt in those metals , as distinct from the pure mercurial , or other sulphureous part of them , but say that it corrodes onely the said mercurial , and sulphureous part thereof , as we see aqua fortis doth silver , and mercury , and aqua regia doth gold , and so becomes coagulated into a saline nature , and consistency . sol. the said acid spirit of the air , and water , can not corrode , or putrifie the pure metalline part of metals , for we see that mercurie is not corroded , and reduced into a saline nature thereby , and that gold doth never rust , and that because it is purified from all the said acid saline principle , and is not at all corroded , but by an aqua regia ; and silver contracts but little rust , and that according to the small quantity there is in it of the said salt . and for the superfluous embrionated sulphur , that neither can be corroded by the said acid spirit , any otherwise than it contains in it that esurine salt , for if we put pure sulphur extracted from sulpbur vivum into aqua fortis , it will not be corroded thereby , much less then by the aciditie of air , and water , nay ▪ theophrastus saith , that if woods , and cords be smeered over with an unctuous oyl , which he prescribes to be made out of sulphur , they will be preserved from putrifaction for ever , though they continue in the air , water , or earth : and the truth is , nothing can open and resolve sulphur but oyl , being of a like unctuous nature with ' it , as i have oftentimes tried . there must therefore be another corporeal principle , viz. of a consentaneous , suitable , and saline nature , that is apt for to be corroded and resolved , and to coagulate the said spirit . 3. vitrial is made artificial after this manner , viz. take an ounce of spirit of sulphur , or vitrial , and put it into a gallon of rain-water , stir them well together , then put into this acid water half a pound of the filings of iron , or copper , and within a few hours the metal will attract the said acid spirit to it self , be dissolved it self thereby , and coagulate that . this being done decant the water , and calcine the said mixture in a crucible , and being poudered , put it into rain-water seething hot , stirring them together , and then all that being settled to the bottom ▪ that will settle , powr off the clear green water , and evaporate it , and you will have a pure vitrial . like unto this is the making of vitrial , by sprinkling a considerable quantity of distilled vinegar upon the pouder of steel , or copper , and letting of them stand till the mixture grow very hot by fermentation , and be again cooled , and then putting it into rain-water seething hot , and proceeding as in the foregoing process . almost after the same manner is verdigrease made , viz. by hanging plates of copper or brass over the hot vapours of vinegar . now these three processes of making artificial vitrial being seriously considered , will clearly illustrate the nativity of natural vitrial , which is as i conceive after this manner , viz : by an acid subterraneal spirit ( whereof there is great quantity in some mines ) corroding the veins of iron , or rathe copper , which being thus resolved , and opened are by the water that passeth through them , dissolved , after which , this liquor is boyled to a vitrial ; and thus is made the vitrial in dansick , hungarie , &c. note that any of the said vitrials , if they be made out of copper , whether natural , or artificial , being distilled in a forceing furnace , yield oyle , and spirit , and the caput mortuum thereof dissolved in rain water yields a pure vitrial , and the colcothar that falls to the bottom of the said water , yields upon a refiners tast most pure copper like to very gold ; as doth verdigrease , the metalline parts thereof being purified from their feculencies by means of the foresaid corrosion and dissolution . the nativity of vitrial being thus promised , it will most evidently appear what are the true causes of spaw water , viz. of their vitrioline tast , and odour . it will not now be a thing irrational to grant that all spaw waters partake either of the corporeal , or spiritual parts of vitrial . they that partake of the substance of vitrial are such , as when they are evaporated , leave behind them a vitriol at the bottom , and such are the sevenir , paubon , and geronster springs , the two former of which helmont said , he carefully distilled , and found nothing in them but the vitrial of iron , and like to this was a certain spring within two miles of knaresborow , the water whereof i distilled , and found in the bottom a vitrial of iron . moreover , betwixt these wells , which are impregnated with a corporeal vitrial , there is a considerable difference ; for some work upon the bowels mostly , and by stool , if not sometimes by vomit , and such are they that contain in them much vitrial , whether of copper , iron , or both mixed together , as geronster , and are more gross and corpulent , and the operation of these is much after the same manner as that of steel , which for the most part doth , the first dayes it is taken , cause a nauseousness in the stomack , and passeth away by stool all the time it is taken , and by reason of the harshnes it hath , is seldom attracted to , or passeth through the vessels of the second concoction : but they that contain little of the substance , but more of the spirit as doth serenir , do pass the stomack , liver , and other vessels far sooner , and with less disturbance than do the other . and they that partake of none of the substance , but onely of the spiritual part , or vertues , such as the spaw-well at knaresborow , of which particularly in the next chapter , &c. are far more efficacious in many cases , especially where obstinate humours , and confirmed obstructions betwixt the stomack , and liver , are not the causes of the distempers , for in such cases , such a medicine must be administred , which way more strong irritate these vessels to eject those obstructing tartareous , and viscous humours , or at least dissolve and attenuate them , thereby making them to yield to more benigne purgatives . note also that these waters may , the more they are impregnated with the said corporeal substances , the further be carried without loss of their strength . the water of sevenir is carried many miles , and into other countreys without loss of its vertues , but that of pauhon much further , and into further countreys ; we have it transported into england very frequently . now the water of the spaw in york-shire cannot be carried near so far ; but yet further than most believe , as i shall declare in the next chapter . now these differences , or varieties of impregnations arise either from the difference of the quantity of the acide spirit corroding , the difference of the fruitfulness of the vein of copper , or rather iron corroded , or the greater or lesser continuance of the course of the water already impregnated , through veins of the said metals , whereby it becomes long yet more impregnated , if the course be continued . note that the veins of the said impure metals contain in them more esurine salt , and yield more natural spirits than they themselves when melted , and therefore communicate far more efficatious vertues than they do , i mean in many cases . chap. vii . of the spaw-well near knares-borow . about a mile and a half from the said town , west-ward , in a moorish , boggie ground , ( within less than half a mile from which there is no considerable ascent ) ariseth a spring of a vitrioline tast and odour , resembling much those ultramarine spaws . the water of this fountain springeth directly up from the sandy bottom ; and this is no otherwise than that water doth , which passing through pipes in the earth ( serving for the conveying of water , from a fountain to a house or town ) doth break the pipes if they be obstructed , or force it self through them , if already broken , upwards through the superficies of the earth , and flows in the manner of a spring . for in this place the subterraneal veins , through which the water passeth , are either ( if not there terminated ) obstructed , or too infirm to contain the water of the spring , passing forcibly through them , and making a vent where it can . as for the vitrioline , and ironish tast , and odour of this water , i need ( in regard i have in the preceeding chapter declared more at large the causes of all spaws ) speak the less in this place . but for more particular satisfaction , the aforesaid tast and odour may be imputed , partly to those vapours that proceed from the fermentation , that is in iron , or copper mines ▪ and thus aristotle , and h. ab heer 's , would have it to be , affirming , that vapours retain the tast and odours of their minerals , and the water with which these vapours are mixed become thereby impregnated , though in a more remiss degree , with the same qualities : partly to the long abiding , or continuing of the water with the iron , or copper mine viz. in some great cavities in the midst of the veins thereof , whereby it contracts their odour and tast , as we see it doth in iron , or copper vessels , if it stand long there , especially if excited by heat , or acuated with any acidity , and as doth white wine standing long with scales , or filings of steel , or iron : or partly to the water acuated with some subterraneal sulphurious acidity , and passing swiftly through some hungry barren vein of iron , which it corrodes lightly resolving thereby some of the spiritual , and subtile parts thereof onely , which it becomes it self impregnated with . and hence it acquires the nature of a spaw-well . now for the better understanding of the nature of this spaw , i made divers experiments thereof , which are these . 1. i distilled it , supposing that if i could draw off the mineral spirits by themselves , i should discover a great secret , very advantageous for diseased people , but the water , yea , the two first spoonfuls , which were distilled , and the rest undistilled that remained , utterly lost , both the tast and odour , which they had before , neither would they become any otherwise tinged with galls than common spring-water , although the water undistilled with the mixture of the pouder of galls , became as red as a well coloured clarret wine . now it is hard to conceive the true reason of this , especially since i distilled it in a glass still , and luted or closed up very carefully the joints thereof , so that spirit of wine could not evaporate out thereat . i impute it to the subtilty of those spirits , which are so volatil that they are sooner sublimed than the water it self , therefore becoming to be unbodied ( for before they were incorporated with the water ) and by consequence wonderfull spiritual , penetrate even the glass it self , or the lute , and i believe that neither glass or lute can hold them . 2. i took two viol glasses , and put into them a just equal quantity of the spaw water , i put one of them into a skillet of warm water , and just took the cold off from it , than i put an equal quantity of the pouder of gals into each of those two viols , and that water which was cold received no deeper tincture than the other as i could perceive . 3. i filled two viol glasses with this water , and stopt one of them very close with wax , and the other i stopt not at all , and at two dayes end they yielded a tincture with the pouder of gall , little less than that which is newly taken out of the well , but that less , which was left unstopt . how much it will loose this tincture by carrying far , i do not know ; it were worth while to trie , and thereby to be the better assured how much of its strength is wasted , for according to the spending of its spirits the tincture fades . 4. a glass of this water stood seven dayes close stopt with wax , and than yielded a tincture with gall , like to small beer . 5. this water doth not coagulate milk as do the german spaws , and another vitrioline spring in the same moor , which yieldeth a vitrial of iron upon evaporation as i said before . now the reason of this is not because it is not acide enough , for it is far more acid than the water of the dropping well , which coagulates milk , if it be boiled with it , but because the acidity thereof is not permanent , or fixed enough , but so volatile as to evaporate before the milk boils . 6. this water kils worms and frogs , if they be put therein , and such kinde of creatures as these . 7. it being evaporated , leaves nothing at all of vitrial behind , but onely an insipid pouder of a darkish colour , like unto which pouder will that blewish cream or skin , which swims upon the said water after long standing , be when it is dried . now note that the aforesaid skin swimmeth upon all such mineral waters , and as saith h : ab heer 's , being put upon the fire is inflamed , and yields a sulphureous odour . it is also called by hadrianus mynsicht , anima vitrioli . 8. i weighed this water , i think exactly to a grain , and it weighed neither heavier nor lighter than simple spring water . 9. it is observed generally , and i tooke especial notice of it , that it is almost an infallible signe of an ensuing rain , when glasses filled with this water continue not clear , but are covered all over as it were with a mist , contrary to what is observed in glasses full of simple common water . now the reason of this i conceive is from the mineral subtile spirits giving , as nitre doth , activity to the coldness of the water , whereby the glasses themselves become more cold , and so cold as eminently , and apparently to condense the humid vapours of the air , with which it abound before the rain . to these experiments , and observations i shall add this observation also , viz. that this spaw water is strongest , viz. with the mineral spirits in winters frost , by reason of the earth being the more bound up , and the said spirits being thereby kept from perspiration : and weakest in rainy wet weather by reason the water sinks into the veins of the springs , viz. those that lye nearest to the superficies of the earth , for it cannot sink above ten feet deep though the rain be never so much . also this water is in summer-time stronger in the morning than at noon , because the coldness of the night doth somewhat bind the earth , and the heat of the sun openeth the same , thereby making it the more easie for the mineral spirits to evaporat out thereby . to prevent the inconveniencies of rain , it were to be wished that there were a very deep trench ( yet not so deep as to cut a sunder any of the veins through which the water passeth , if any should lye within six , eight , or ten feet of the superficies of the earth , as it is possible some may ) made round the well , and bridges , made over some places of the same , for as by this means the rain would be carried away , so also the water in the boggie ground adjoyning to it , which may perhaps sink into the veins of the spring , and corrupt the same , would be dreyned away , and the well by this means much improved , for the ground about it is spongious , and drinks in water apace , the uppermost part thereof to the depth of a foot , consisting of that hollow earth of which is made pete and turfe , and that beneath it being sandy , and also hollow . chap. viii . of the vertues of the spaw-well , to whom , and in what cases profitable , or hurtfull . i shall not stand here to reckon up all , and the several vertues of vitrial , as not properly conducing to our present purpose , because the varities of its operations depends upon the variety of the forms , in which it is administred , or used ; for the salt thereof hath one operation , the colcothar another , the corrosive spirit another , and that subtile acide penetrating spirit , ( which theophrastus cals his great secret , or arcanum against the epilepsie , and other such symptomes , because of its wonderfull penetrativenes leaving no part or places of the body unsearched ) another , and with this hath the spirit of the spaw water great affinity , & is therefore so much the more excellent , as being so much the nearer to it , primum ens as helmont calls it . now note by the way , that although this spirit cannot be by it self extracted out of this water , yet it may be extracted out of vitrial , yet by a very expert artist . this water according to its first qualities cooles and moistens actually , heats , and dries potentially . and by these four qualities , the distempers of the body consisting in the excess either of heat , cold , driness , or moisture , are tempered , every quality altering its contrary , and reducing it into its natural temper . and indeed it is worth taking notice of , that in such cases a distemper will rather be altered by its contrary , than increased by its like . as for exemple , if the distemper consists in heat , the heat will be allayed by the coldness of the water , and not be made more intense by the heat thereof ( although the heat continue longer than the coldness , for the water is quickly warmed in the stomack , and then the potential heat is reduced into act , and continues ) and so on the contrary , i mean if the water be taken regularly , and cautiously , or otherwise such happy success may not be expected . now according to other qualities , viz. second , & third it cuts , dissolves , attenuates , abstergeth viscous , tartarous humours in the stomack , messenterie , hypochondries , reins , bladder , &c : and evacuateth them by urine , as being indeed very diuretical , and by consequence opens the obstructions of the said parts , which are the occasions of most distempers , and diseases . it penetrates also through every narrow , occult passages of the body , where other medicines cannot come . moreover it corroborates , astringeth , and laxateth , and divers such as these , and the former contrary operations hath it upon the body of man . now note that although its operations are thus contrary , and the cures effected thereby , of so contrary natures , yet this is no other than what consists with , and conduceth to the preservation of nature , for if by its astriction any retention is caused , yet nothing is reteined , but what should not be evacuated , and if by its laxating , evacuation is promoted , yet nothing is evacuated that should be retained . it dries nothing but what it finds too moist , and flaccid , and so on the contrary , and it heats nothing , but what before was too cold , and so on the contrary also . i speak now as to the generality of its operating , and do not deny but there may accidently something happen contrary to general observations . but as for most exceptions that are , or can be made , either they may easily be answered , or any accidental or casual prejudice be easily prevented , and the credit of the spaw maintained . if any shall object and say by its coldness and moisture it weakens the liver more than by its heat and driness it coroborates it , and thereby occasioneth a dropsie , where before was none , and where it finds it , increaseth it . to this i answer , viz. if the body be well prepared first , and the water pass freely ▪ and other such directions and cautions observed as should be , and i have praescribed in the following chapter , it doth not onely prevent , but cure the dropsie by heating , drying , and corroborating the liver . and if any shall object that it astringeth and bindeth the bodies of some , so much that there is no ejection of their excrements by stool for two or three dayes together , i answer , that it is true , this may happen sometimes , and it may be oftentimes by reason that those humours which should irritate the bowels to expel and eject their excrements are diverted through the ureters , by which means also the bowels become more dry , and dull , but yet this inconveniency may easily be remedied , and prevented , by taking every night at bed-time a little cassia , or some such lenient medicament , and sometimes a glister , or suppositorie . many such like observations , and exceptions may be made against mine aforesaid positions , but they may as easily be answered ( salvâ adhuc famâ aquae spadanae ) as made . now the manifold vertues , and various operations of this spaw ( as effecting cures of a contrary nature ) being premised , it will i hope , be easie to conclude , what distempers , symptoms and diseases it is effectual against . it allayes all acid ▪ gnawing , and hot humours , and cures all such symptomes as proceed from thence , as agues , consumptions , quincies , tumours , impostumes , ulcers , wounds ; it stops bleeding , the over flowing of choller , the dissentery , and such like fluxes . it corroborates the brain , nerves &c. and prevents or cures the apoplexie , epilepsie , palsie , virtigo , inveterate head-ach , and madness , and all such symptoms as proceed from the weakness , coldness , heat , dryness , or moisture of the same . it corroborates the stomack , and causeth good digestion , consumes crudities which are the causes of obstructions , and breed ill bloud and infirm flesh or an ill habit of body ; it maketh the fat lean , and the lean fleshie , cureth , and preventeth the chollick , and worms . it strengtheneth and openeth the lungs , liver , spleen , messentery , and cureth difficulty of breathing , the asthma , the dropsie , melancholly and fearful , passions hypochondriacal wind , and vapours ( offending the head and heart , ) which most women and many men are afflicted withall . it doth also upon this account cheer the heart ▪ cure and prevent the palpitatious , and passions thereof , as also all faintings . it purifieth the bloud , cures the scurvy , even in those whose teeth are ready to drop out of their heads , by reason of the extreamity thereof , also the foul veneral disease , the leprosie , jaundise , yellow , and black , and for the more perfect effecting of these cures , it doth in many open the hemorrhoides . it provoketh urine , and cureth the suppression and allayes the sharpnes thereof , it diminisheth the stone in the bladder , by dissolving the soft superficial part thereof , and evacuating that mucousslimy water ▪ in which it is involved , and by this means also it prepares it for cutting , for sometimes this stone cannot be felt , by reason of that slimy mucus , which mucuus it self doth also sometimes by its torments counterfeit the stone , where it is collected in a great quantity , being of an acid tartarous nature . it forceth out from the kidnies , and bladder abundance of sand , and small stones to a great number , and sometimes such as are as big and as long , as long pepper . and as it cures all ulcers , and wounds in the body , so especially and much sooner in the reins , and bladder , suppressing also the pissing of bloud , and the gonorrhea . it cures the gout , aches , cramp , convulsion in what part of the body whatsoever , and giveth great ease therein suddenly . it openeth all obstructions , and suppresseth all manner of over-flowings in women , strengtheneth the womb , cureth the mother , maketh the barren fruitfull , and is a great preventative against miscarryings , and rectifies most infirmities of the womb . note that this water doth not help all parts , cure all these infirmities after one , and the same manner ; for some part of the body , it helps per se , as we call it , and some per accidens : per se , it helps those , through which it passeth and toucheth , and that either by its crass substance , as the mouth , jaws , stomack , messentery , liver , reins , bladder , &c. or by its spiritual parts , which do penetrate the whole body . per accidens it helps those which are distempered by consent , or by the obstructions of other parts , and this by removing the obstructions thereof . it is also used by way of insession in griefs of the womb , and by way of injection , into that as also into the bowels & bladder , where all the qualities act immediatly upon those parts , allay the sharp , and hot distempers , mitigate the pains thereof , healing and corroborating the same . it may moreover be used by way of fomentation , and lotion in external wounds , ulcers , itch , or scabs , and being dropt into soar eyes wonderfully cooleth , drieth , and cleareth the same . in a word , if any intensions in a medicinal way , be to be performed by allaying distempers , opening , obstructions , evacuating ▪ superfluous morbifick humours , and corroborating all the parts of the body , those are effected in a very good measure , if not fully and perfectly by this water . and i my self have seen many of the aforenamed diseases cured by the help thereof , and for other cures effected thereby , i have been assured by them themselves who received the benefit , or by others who have been eye witnesses of the same . some may demand whether this water may be administred to children , old , men , and women great with child . sol. 1. as to the first , although the heat of children be soon destroyed by cold , yet this water may safely be given to children of a year old , if the water which they drink exceed not the strength of their stomack , or if their stomack can bear it . and h. ab heer 's saith , he saw a sucking child drink of the german spaw with good success , and some children very young have taken of ours , not without benefit . 2. as to the second , it is true that their heat also is very little , and soon extinguished by cold , yet if the strength of their stomacks be able to carry it off , without a manifest dejection of the appetite , it may safely to them also but not in so large a quantity as to others , be administred . 3. and as to third ▪ it is true it is diuretical , and may seem dangerous for them to take it , yet it hath been observed , that many have taken it securely enough , some when they have been very young with child , and others , when near the time of their bringing forth . i shall not give too much liberty , neither shall i lay too great a restraint upon them , onely i say , it is safest for them to take it in the fourth , fifth , and sixth moneth , and hippocrates himself will admit of purgation , at that time . but if any be very defirous to take it before , or after by reason of some griefs urging them thereto , let them use it cautiously and in less quantity , and withall take something every night to prevent the inconveniencies thereof , as pearl , corall ▪ pouder of hartshorn , or the like . 〈◊〉 q. it may be demanded , whence it is that the excrements upon the taking of this water become black . sol. this blackness is not from the mixture of black melancholy humours as many will have it , for if the soundest healthiest body in the world , who can in no wise be suspected to have any adust black choller in him his excremēts will also be tinged black therewith . besides , we do not find that one mans body in twenty , that are dissected , have any such black humours in it , nay , although he were the most melancholly man in the world , & therefore to impute it to a mixture of this , is a great errour . neither do i impute it to iron onely , as h. ab heer 's , who , because iron did the like , would not ascribe it to any thing else . but it seems he had not , as it appears by his own words , observed that vitrial would do the like , and that either of iron , or copper , and that although , iron being taken inwardly , the excrenents are tinged black , it was by the vitrial which was made in the body by the acid spirits thereof , resolving the esurine salt of the iron , and corroding it into a copperas , he , i do suppose , never considered , and the reason he gives to prove , that vitrial doth not discolour the excrements , is ▪ because oyl , or spirit of vitrial will not . but herein he argues a conjunctis ad disjuncta , and therefore his argument is of no force . for here is but a part of the vitrial , viz. one part abstracted from the other , and that not without the destruction of the species . now if the species could be conserved it might be done , although it were volatile and more spiritual as the vitrial is in this spaw ; for the truth is the same species may be fixed , and yet become volatile , and more spiritual , and yet all this while the species be conserved . note here by the way , upon what account it is that iron , or steel opens obstructions ; and it is this , viz. there being a great affinity betwixt the esurine salt in iron , and all acid unspecificated spirits , the acid spirits in the body which are the cause of fermentation and coagulation , and by consequence of obstructions , do presently forsake those parts , and humours where they are seated , and betake themselves to the iron , which they endeavour to dissolve , and so be united to the aforesaid salt that is in it , ( to which union they have a natural propensity ) and so being therewith united , are with the same ejected , together with the obstructive humours , which at the same time are ejected , viz. when nature is strongly irritated to expel the iron , as being very offensive to her . chap. ix . of some general directions to be observed before , in the time of , and after the taking of the waters . there are seldom any distempers , or diseases that occasion people to go to the spaw , that are without peccant , excrementitious , obstructing humours , which must of necessity be removed before the drinking of the waters attempted : and that either because those crude , gross humours in the greater vessels will be by the force of the waters carried down into the narrower passages , and there cause greater obstructions , and by consequence feavers , dropsies , gripings , &c. and also hinder the free passage of the waters , to the endangering of many unthought of inconveniences , and symptomes ; as also because nature , being thereby disburdened of the load of grosser humours , will be the better able with the assistance of the waters to overcome , digest , and evacuate the thinner , and those that are left behind , and the sooner recover its natural vigour , and sanitude . now for the medicines to be administred , they must be elected suitable to the humour offending , and proportioned to the strength and constitution of the patient . i do in most cases very much approve of vomits , because they do effectually cleanse the stomack , and the primas vias , and instead of them , where they cannot be safely , and conveniently used , biera picra comes next in place for absterging , and cleansing the stomack , bowels , messentery , and making free passage for the water to pass to the liver . and after either of these , some proper lenitive for the opening the passages through the liver , ureters , kidnies and into the bladder . phlebotomy also , or letting of bloud is in many cases to be considered of , viz. if the veins and other adjacent vessels be oppressed with bloud , or any peccant humours , for thereby they will be made more fit for the waters to pass through them , and the virtues thereof into them . also in case of very obstinate obstructions , i advise that a chalybiate course of physick be run through for a certain time , that thereby the waters may with the less resistance act their parts , and sooner , easier , and more perfectly effect the intended cures . now after such preparation is made , and the patient come to the spaw , let him also then take some easie vomit , as of oxymel , or wine of squils , or the like , or some hiera picra , the first day after he is come thither , and the next morning after that some lenitive , as lenitive electuary , cassia , manna , tamarines , infusion of sene , rhabarb , syrop of roses , or the like , according to the humour that is to be evacuated , and then let him cheerfully , and confidently begin to drink these waters with a resolvedness to observe all such rational directions , as he shall find in this , and the next ensuing chapters prescribed . but for poor people , or they that loath all that bears the name of physick , drink three or four mornings of the sulphur-well , for that will in a good measure effect the same . when any one is resolved for the spaw , let him then first apply himself to some experienced physitian , who shall be able to understand his constitution , distemper , and the nature , and use of the waters themselves , that accordingly , as cause shall require , the more succesfull preparatives may be administred , and the more effectual directions given . this i advise the rather , because there be divers physitians in the nation , who never saw , tasted , scarce read of the waters , or conversed with those that know them , yet send their patients , such as they account incurable , and desperate , thither , giving them such directions for the drinking the waters as the very spaw-women themselves laugh at . a due preparation being premised , let him that drinks the waters begin with four , or five , or six half pint glasses , more or less as his stomack can well bear , and so by degrees proceed to two or three glasses more every day until he come to the height , and his full dose , which will be when he can take no more , without a manifest oppression and nauseousness . some will drink twenty , some thirty of these glasses in a morning , and some can not take half so many . in the morning before the water be drunk , let first all excrements be evacuated , either by nature , or art , as by glysters , suppositories , or some pills , or lenitive taken the night before at bed-time ; for the retaining of the excrements hinders the concoction of the waters ( if i may call it a concoction ) and by consequence their passage through the body , whereby are caused pressures , fluctuations , tensions , gripings , and sometimes cold sweat . betwixt every two , or three , or four , or five glasses , let some exercise be used , of which more largely in the chapter of exercise . and for the better passing of the waters , comforting the stomack , and preventing of nauseousness , let some good cordial , stomachical spices , seeds , and roots , be taken betwixt while , as annisseed , caryoway and coriander confects , citron , or lymon pilled candied , or dried , pepper lossenges , cardamums , but above all i prefer elecampany root candied , or for want thereof angelica root , or seeds , for they , especially elecampany , as the lord virulam saith , breed a robust heat , and i am sure promote the passage of the water most eminently , and comfort all the vessels through which the water passeth , and withall make the water more effectual for the opening of obstructions , and corroborating infirm parts . i approve not of taking the waters too fast , or alloting too short a time for the drinking of the full dose , or proportion . i conceive that for the generality it will be most convenient for to take at first a quarter of the proportion , and then exercise half an hour , and then another quarter , and exercise till the water begins to be evacuated , and then a third quarter , with exercise half an hour more , and then the last part with exercise , till it be all passed out of the body . but if any cannot bear the drinking of a fourth part at a time , then let them take the eighth part , with a quarter of an hours exercise betwixt every while . to drink the waters too fast causeth for the most part nauseousnes , oppresseth the natural heat , and compresseth the passages and vessels , that the water cannot pass so freely through them as otherwise it would do , and also causeth divers symptoms , as tensions , gripings , cold sweats , dejection of appetite , and the like . if a great quantity of water be cast upon a fire at once it extinguisheth it , but if by degrees , it maketh it burn the more furiously , and intends the flame thereof . ryetius is therefore in my judgement very erroneous , as to this point , who would have the whole proportion be taken in half an hours time . the time for the continuing the taking of the waters must be proportioned according to the greatness of the disease , and profit received by it . in case any one after a due preparation , and upon a carefull observation of such directions as are required , shall not be able to bear the waters , and drink them without a manifest and eminent oppression , and nauseousness after several assayes , let him cease presently from the taking of them : but if upon the taking of them , he can take them without any such inconveniency as should cause him to desist , & yet perceive no benefit thereby ; let him not presently give over the use of them , as despairing of any further benefit , but continue the use of them a moneth , or two , or longer , if the disease require it . in germany they drink of the spaw , not onely a quarter of a year together , but sometimes half a year , and sometimes a whole year if it be requisite , and at last they receive the benefit thereof , by being cured of most desperate diseases , which otherwise were in the vulgar account incureable . it is a great errour amongst us english , to allot but two or three weeks time , or a moneth at the most , for the taking of the spaw , let the disease be what it will , and hence it is , that many miss of those happy cures , which by a longer continuance might have been effected , and this to the prolonging of their own misery , and defamation of the spaw it self . i do admit of the use of purging physick , to be taken every eight , or tenth day , for the evacuating of crudities , which for the most part are bred in that time , & also some grosser humour loosened by the water , or those which become crass , or thick by the waters themselves , carrying away the thinner part first ; for these remaining in the body , would else be carried down into the smaller vessels , and cause obstructions , and thereby many other great inconveniences and symptomes , retarding also , if not utterly preventing the intended cure . now the medicaments i approve of most in these cases , are hiera picra simplex galeni , rhabarb with crystal of tartar , and such like , to be taken one , or two dayes together , as there shall be occasion , and some lenitive , as cassia , or lenitive electuary , or the like to be taken the next day after that , for the moistning of the bowels , and the better preparing the passages betwixt the stomack , and bladder , against the next repeating the use of the waters , which i advise may begin the next morning after . and in some cases physick may be taken every day , nay , mixt with the waters themselves , as in germany . now i know it is a common , though absurd opinion , that physick is very prejudicial to those that take it , whilest they are in a course of drinking the waters , and therefore is most irrationally decried . now the chief ground of this errour , as far as i ever could understand is this , viz. some certain years since , some famous doctors attending upon persons of great quality , their patients , to the spaw , did prescribe them the use of some physick , with the waters , and it succeeded ill . this might be true , but what then ? might not those physitians , though otherwise knowing enough , be ignorant of the right use of the waters themselves , and of the preparations requisit for the taking of them with success ? or might not they be willing to bring the spaw out of credit , because it might happily cure their patients too soon , and thereby be prejudicial to them ? or might not their patients be unwilling to drink the water regulary ; or disorder themselves in respect of diet , exercise and the like ? now whether either of these , or all these might be the cause of the aforesaid unsuccesfulnes , i cannot determine , onely this i know , that the use of physick is not onely not unsafe , but very necessary in the use of the waters , nay , and in many cases to be mixed with the waters themselves , as in the next chapter i shall more particularly give you to understand . three or four dayes before giving over the waters , they must be abated by degrees , as at the beginning increased by degrees . after the ending of the waters , immediatly , even before you return from thence , some such purging physick will be necessary as may evacuate all the water that shall remain secretly in the body , as oftentimes it doth , and withall comfort and strengthen the stomack , and liver , and moisten the bowels if there be any feaver , of too great astriction of body afterwards . also a very spare diet will be very necessary for a moneth after , for by this means nature will become master of the bodily infirmities , all crudities being removed , and prevented . chap. x. of particular directions , and cautions in particular cases , and of preventing and curing such accidents and symptomes , which sometimes happen in the taking of the waters . they that have a very good digestion may in the afternoon about five , or six hours after dinner , take half the quantity which they did in the morning , but with this caution , that they eat a very light supper after it ; and as for those that have a very bad concoction , let them altogether forbear it in the afternoon , or at most drink but a glass for the diluting , and better distributing of the chylus , if already perfected . if any shall drink of the water for the curing of an ague , let them so observe the time for the taking of it , that it may be all passed through them before the coming of the fit , because otherwise nature will be distracted in her motions , viz. evacuating the water by urine , and the morbifick humour by sweat . and as for those that have a continual feaver , let them forbear it altogether , unless the humours be concocted and fit for evacution , either by sweat or urine , as i have more at large declared in the fourth chapter , concerning the taking of cold water inwardly , in case of a feaver . my advise is that they that have very weak and cold stomacks , should take the water a little warm'd first ( i. e. ) the cold being just taken off . the truth is , the coldness of the waters doth very little good at all , unless it be to allay a very great heat , and drought . so great a quantity thereof as is usually taken cold , must of necessity diminish the natural heat in cold constitutions . a glass of cold water cast upon a fire , though but small , may make it burn the more strongly , but if ten , or twenty be cast upon it , they , if they do not quite extinguish it , yet will so far check it , that it will a long time labour under the destructive contrariety thereof . and actual heat is far more suitable to nature , & if so be the vertue of the water is not dimished thereby , ( as it is not , as i have demonstrated by the second experiment in the foregoing chapter ) far more effectual , the potential heat thereof being sooner reduced into act without any checking , or oppressing the natural heat . the stomack being a nervous part , and of exquisite sense , must needs be offended with that , which is actually cold . this made the ancient grecians and romans drink most of their water , and wine hot , as we find in salmuths collections . the lord virulam wonders that calidum bibere is so much grown out of use . if to drink an ordinary quantity of drink cold , were not approved of by the ancients , with what face shall i commend the taking of gallons of cold water every morning for certain weeks together ? i do therefore seriously advise those that have cold and effeminate stomacks to take off the cold from the water before they drink it . if upon the taking of the water , it pass not through the body freely , but is retained , it is to be considered in what place of the body it is at a stand , that accordingly some appropriated means may be administred for the evacuation of it . for if it be retained in the belly , or hypochondries ( which will appear by its rumbling , wind , tension , oppressure ) a glyster will evacuate it ; if in the stomack , which appears by a disposition to vomit , hiera picra , or rhabarb will be convenient for the opening , and cleansing thereof and making free passage for it from thence . if it be retained in the habit of the body and veins , which appears by oppressure , and a chilness over the body , without the aforesaid rumbling , tension , wind , &c. i approve of hiera picra , with jollap , mechoacan , or the like hydragogal medicaments . they , that when they have taken the waters , cannot evacuate them for want of exercise , as being to feeble to stir much , or walk , and not having the conveniencies of horses , may either drink all their proportion of water in the bed , or take some part at the well , and then go to bed , and there take the residue . i have oftentimes observed that the water would freely pass through many , when they were in bed , but would not otherwise , and the reason of it was as i conceived , because the passages of their body were contracted by going into the air , but more open by the warm'th of the bed . now for the rendering the water more effectual , it will be necessary , as is the course in italy , to make use of some specificks with the drinking of it . h. ab heer 's , allowes of the decoction of sanicle , pimpernel , scabions , &c. to be drunk in case of spitting of bloud , inward impostumes ulcers , wounds , and infirmities of the breast , and lungs , the benefit whereof he experienced by many years practise . and why may not we do the like in several cases , as to allow of a spoonfull , or two , of the juyce of saxifrage , or the like to be taken in the first glass , in case of the stone , or gravel , or to take turpentine pills , or a bole with turpentine and cassia the night before and in case of very great obstructions , dropsie , and cold moist stomacks , or the like , to mix some sugar of steel , or steel wine with the first glass ? but note that in such cases , they are to be taken half an hour , or a whole hour , before the taking of any more of the water . for the better passing of the waters , let the first glass be mixed with sugar , syrrup of liquorish , or de quinque radicibus , or nitre , or spirit of salt , or vitrial , salt of tartar , or a glass of white wine , in the midst of the water , or mixed with three , or four of the first glasses , or two or three glasses of the sulphur well in the midst of the spaw-water , or a good draught of the decoction of fennel , or parsley-roots , be taken half an hour before the water . note that some of the aforesaid things are penetrative and so force their way , and some are sweet , and therefore are sooner attracted to , and by the liver , and so the more speedily evacuated . in case of the necessity of any of the aforesaid mixtures , it will be convenient and necessary , that some experienced physitian be first consulted withall . and if you meet with none at the spaw , that you can confide in , york , and other places are not far , where you shall find such gentlemen that are able to advise you , as concerning this , so also in any other case , and especially if any unexpected accident should fall out whilest you are drinking the waters . in case in the taking of the waters , sumes , and vapours fly to the head as oftentimes they do , even to inebriation , let none be disheartned thereat , for either they are the spirits of the water themselves alone , which will do the head much good , or else there is a mixture of wind from the stomack ; for when that is filled with water , the wind that was in it must of necessitie be forced up to the head , but there it continues but a very short time . and as there is no necessity of preventing it , so neither can it be well prevented : but yet for some satisfaction , let nutmeg , and coriander seed , being beaten together into a gross pouder , be taken after every fourth part of the water ; for the gratefull vapour thereof will also be carried up to the head , with the force of the other vapours from the stomack , and withall somewhat corroborat , and close the mouth of the stomack . q. it may be demanded whether or no the rednes , and hot pimples of the face may be cured by the inward use of this water , and it is the more questioned , because it dries , and heats the liver . sol. it is true , that for the most part the rednes of the face is increased by the use of this water , but yet notwithstanding , it may in a great measure be cured with the help thereof , with the observing of certain rules , and cautious which do much conduce thereunto . the patient that is thus affected ( his body being well prepared by medicaments , & phlebotomie , ) must in the first place drink of this water , ten or twelve mornings together , for by this time it will in some considerable measure remove those obstructions of the messentery , & liver which are the chiefest cause of the aforesaid distemper , then let him be purged with some cooling lenitive , and then because the continual use of the water should not , as doth steel , heat the bloud too much , or rather by its strengthning the inward parts , drive outwardly the heated corrupt humours of the body too fast , i advise that he do for seven , or eight dayes together drink clarified whey , made with cooling , moist , and diuretical herbs and medicaments , as borage , lettuce , seangreen , endive , grasroots , parsly , and fennel-roots , nitre , tamarines , liquorish , and such like , and withall have a vein breathed , if nothing contradict it , and then return again to the use of the water for another fortnight , and after that again to cooling purges and the cooling ▪ and clarified whey , as before , for a moneths time . note that withall , that some topical medicines are to be applied to the place affected , as oyl of the yelks of eggs , oyl of tartar , juice of lemmon and salt , unguentum alhum , but above all flores sulphuris dissolved in oyl , or the like . by such kind of means with the use of the spaw-water , i would undertake to cure almost any red pimpled face whatsoever . chap. xi . of the necessity , and manner of exercise , in the use of the waters . exercise is , whilest the water is in the body , very necessary , as being good to laxate the passages of the body , to excite the natural heat , for the better digestion of the waters ( if as i said before , we may properly call it a digestion ) for by this means , saith archigenes , as also aetius , the internal vessels being heated will more strongly attract , and expell . some kind of exercise is , if strength permit , to be continued from the first glass to the evacuation of the whole proportion taken . now for exercise in particular , riding on a trotting horse , or in a coach are the best , because thereby the muscles of the abdomen being pressed , do intend the expulsive faculty of the ureters and bladder . and where those cannot conveniently be had , and used , i commend walking , bowling , pitching of the bar , and leaping , and the like , all which must be used so moderatly , as not to provoke sweat , for by sweat the water will be drawn into the habit of the body , to the endangering of a dropsy and such like symptomes . they that are not able to walk , nor have the accommodation for riding , must take the waters in their bed , for the warmeth of the bed doth as i said before , serve very well instead of exercise , and answers to the intensions thereof . sleep is very hurtfull , because in sleep all exceptions , or evacuations of excremently except sweat , which is thereby promoted , and for the aforesaid reasons to be prevented , are suppressed . sitting on the ground is hurtfull , and also standing in the sun , and walking late in the evening . chap. xii . of the time of the year , and day when the spaw is chiefly to be taken . in frosty weather the water is strongest , because the mineral spirits thereof are by the binding of the earth suppressed and prevented from evaporating through the superficies thereof ( as they do at other times ) by which means the water becomes the more strongly impregnated therewith . but by reason of the inconveniency of journying , and of the uncertainty of the frost , i prefer the summer , viz. from the beginning of may to the end of september , and before and after , if the season be dry . ob. some may object against the use of the spaw in the canicular , or dog dayes , because , say they , hippocrates in the fifth of his fourth book of aphorismes , saith , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} forbiding thereby purgations , and evacuations , and these being forbidden , say they , how shall we prepare our bodies for the taking of the waters ? sol. this aphorisme having been these many years grosly mistaken , hath been the occasion of the deaths of thousands . i say mistaken , because purgations are not here at all forbidden , but onely intimation given , that in that season by reason of that usual extremity of heat , the humours being drawn outwardly towards the habit of the body are not so easily retracted , and evacuated by way of purgation , as being more remote from the medicament , and also in a contrary motion . besides , who is ignorant of the great difference betwixt the climate hippocrates lived in , and ours , as also betwixt his medicine and ours , which are both far milder and temperate than his ? and who doth not know ( being the same also which , heurnius saith of the seasons of his countrey ) that may & june prove oftentimes far hotter moneths then july and august ? it is needles to enter upon any long confutation of the vulgar opinion , which is weakly grounded upon the said aphorism , and hath a long time been absurdly maintained , and the rather , because it begins to be generally exploded : and indeed , it is good for men to grow wise by others harms . in extream wet weather the water becomes far weaker than before , and the reason is , because the rain , although it doth not usually sink above ten feet deep yet may into some of the veins of the said spring , which lye towards the superficies of the earth . in such a season the water may best be omitted , ( as having but little , or no strength in , at most ▪ not enough to qualify the coldnes ▪ and moisture thereof ) unless it be corrected and amended with sugar of iron ▪ made out of the very mine of iron , or with spirit of vitrial , for want of the other . the fittest time in the morning , is betwixt six and seven of the clock , for those that be of a strong digestion . but as for those that are very sick with a nauseousness in their stomacks , in case they rise early ; i advise that they lye longer in their bed , and sleep for the better digestion of those crudities , for otherwise they will be carried down with the water into the narrower passages , and cause great obstructions , and the water thereby become more impassible . as for the taking of the waters in the afternoon , i have occasionally declared my judgement with the reasons thereof , in the tenth chapter , page 89. chap. xiii . of the dyet to be observed by spaw-drinkers . the greatest reason why many receive but little benefit , and some none by the spaw , is ▪ because of their intemperancy in respect of dyet . this water for the most part begetteth a very great appetite , by reason whereof many forget themselves at table , putting in more than nature can dispose of , and hence are crudities , the nursery of all diseases ; and it is true what galen saith , affirming , that no man shall be vexed with sicknes that is not oppressed with crudities . and whence crudities , saith hippocrates , but from fulnes , affirming also , that to eat without fulnes is the rule of health ? he also saith , that what diseases so ever are cured by evacuation , are caused by repletion : and do not we see that all diseases are cured by evacuation , viz. vomiting , purging , bleeding , sweat , and urine ? when the chylus is ill concocted , or rather corrupted ( for aristotle calls it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} corruption , not concoction ) it passeth crude through the whole body , for the second concoction doth not amend the first , nor the third the second , so that hence of necessity great obstructions , the occasion of tensions , gripings , all manner of hypochondriacal distempers , stone , gravel , distemper of the head , heart , liver , stomack , bowels , limbs , and indeed of all parts . there is an italian proverb , that he that will eat much , must eat little , that is , by eating little he shall live long and so eat much . a sober dyet , as it prevents , so also cures many infirmities , and distempers by diminishing crudities already bred , and reducing all the humours of the body to the government of nature . let such dyet be used , as may not hinder the effects of the spaw , being of a good laudable nourishment , of easie digestion , and may freely pass through the vessels , serving for the distribution thereof . let not the meat be dressed , or sauced deliciously , so as to prolong appetite , beyond the satisfaction of natural hunger , and thirst , thereby causing a greater quantity to be taken in , than otherwise would , or nature requires , or can digest . for the most part meat offends more by its quantity than quality . in more particular manner i forbid all flesh that is very salt , and fat , bacon , pork , neatsfeet , tripes , tame ducks , geese , gizards of poultry , all salt fish , eels , and all things that come from milk ( except butter , whey , milk , pottage , chees-curds ) also leeks , onions , parsnips , cabbage , muskmillions , cucumbers . helmont forbids nothing , onely excess , saying , that nature hates curiosities . i could reckon up divers other things that i should forbid , but because they are never used at the spaw , it will be needles to mention them . i disapprove not of beef , if it hath been salted but a week , especially for those that love it . i allow for those whose bloud , and livers are hot , pears , apples , plums , cherries , rasp-berries , ripe goose-berries and raw sallets , but with this caution , that they be eaten a little before supper , and also sparingly , and one glass of white wine drank after them , for they do temper the bloud , and promote the curing of the distemper thereof . i forbid much variety of meats , because of the unequalness of their concoction , and because nature is ( although the pallate be not ) best satisfied with simplicity of dyet . and excellently doth macrobius discuss this point . as for drinks ▪ i commend beer , or ale , that is neither too small , or too new . they , whose stomacks are very cold ▪ may drink beer , or ale as strong as can be made , and also a glass , or two of sack with a rost put into it , which they may eat ; and these do much further , and help concoction . i approve of the drinking of pure , thin , well refined white and rhenish wine , but not at meals ▪ unless in a very little quantity , because they are very diuretical , and penetrative , carrying down with them to the liver , and through the narrow vessels , the crude juyce of the meat , before it be concocted , thereby endangering obstructions ; but let them be drunk a little before supper . the time of eating must be considered according to the passing of the water through the body , for when the urine begins to change its colour , passing from white to a higher colour , then is it a sign that the water is passed through , and then something may be eaten and not before , unless when good part of the water , although not all , hath passed through freely , and then ceased for an hour , or two , and then also it is time to eat something , for it may be that nature hath disposed of the residue that is left behind , & retained , for some other uses , as to moisten some dry parts of the body , or the like . they that are first ready to eat , may stay their stomacks as we call it , with a mess of broth , which commonly is there made very good , and then have so much good fellowship and civility to wait for their dinners till all the good company of the house be ready for the same . let the supper be larger , than the dinner , because in the evening the stomack is less laxated , and languid , than at noon , and can therefore concoct a greater quantity of meat . yet the supper must not be very large , neither greater than what the stomack can be well able perfectly to concoct before the next morning . let it be ready at six at least , if not seven hours after dinner . i advise that all , whether it be at dinner , or supper , that they lerve with an appetite , & eat not half so much as the spaw drinkers usually do , indulging their pallates , and gratifying their stomacks according to the measure of their appetites , which many times is rather adventious , or preternatural , then natural . i utterly disapprove of mixing of the spaw water , with either wine , or beer , but yet i allow of the drinking of a glass of it self at bed time , for the corroborating and closing of the mouth of the stomack , and suppressing of vapours , which would otherwise disturb the brain from quiet sleep . chap. xiv . of the sulphur-well . this is called the sulphur-well ; by reason of its sulphurious odour , although besides this , it hath two other qualities , viz. saltness , and bitterness . i shall in the first place endeavour to prove , whence it contract its saltness , and thereby i shall the better make to appear the cause of it stanch and bitterness . now , because the salt , which this water yields upon evaporation , is of the same nature with , & cannot be distinguished either in odour , or tast ( the stanch being lost in the evaporation ) from common black sea-salt , i shall first declare what is the cause of the saltness of the sea , which is no other than that of this water . and first i shall shew what is not the cause of it , thereby confuting the opinion of many ancient philosophers , and their followers . 1. the saleness of the sea , is not caused by the suns exhaling the sweeter parts out of it , as was the opinion of aristotle ; for this supposeth that there was the same saltness in the sea before ▪ but was not , but upon this account manifested , but this can not be , for then , why are not other waters , as rivers , ponds , lakes , &c. made saltish also by the suns exhaling their sweeter vapours . 2. the sun doth not boil into the sea , by the vehemency of its heat , that saline tast , according to pliny being almost of the aforesaid opinion , for then , why doth not the sun work the same effect , upon a pond , or vessel of water , on which it may work more vigorously , by heating more vehemently , viz. ( because it is less resisted , by reason of the small quantity of water in them ) than on the ocean ? 3. this saltnes is not caused ( as scaliger would have it , ) by rain , mixt with hot , dry , and terrene exhalations ; for the rain it self would also then be saltish , which indeed is most sweet , and if it were saltish , then why are not pits , rivers , &c. which are many times filled with rain-water , saltish also ? now the weakness of these opinions , viz. ( the chiefest that have usually been embraced ) being detected , i shall shew from whence very probably this saltness of the sea may proceed . we must therefore in the first place consider that the sea is not simply saltish , but saltish and bitter together , that is , it hath a tast made up of bitterness , and saltness : for which cause , as saith , our learned countrey-man , mr. lydyat , in his disquisitio physiologica de origine fontiam , chap. 9. de salsedine maris , the latines gave these two names to it , viz. mare , quasi amarum , & salum , quasi salsum . and this aristotle himself consents to , giving the reason of those two tasts in general , and of them in the sea in particular , where he saith , that all kinds of tasts arise from a kind of terreness more , or less adust ; but bitterness from a terreness , very much elaborated by a fiery heat in the burning bowels of the earth ; and saltness , where that heat is somewhat remitted . if so , then let us consider whether there be not abundance of terrene adustness in the bowels of the earth , and gulfs of the sea where a bituminous fire is alwayes burning , being fed by water ( as i declared more at large in the 2. chap. viz. of the original of springs in general ) and that whether we may not probably conclude , and especially because bitumen is bitter , and very full of salt , that the burning of the bitumen together with the terreness therewith mixed in the gulfs of the sea be not the cause of the saltness thereof . moreover , that bitumen hath a great power to communicate to , and beget a bitter , and saltish tast in water , is confirmed , by that which geographers write concerning the lake of palestina , which is called in greek {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. e. bituminous . for say they , the lake is so bitter , and saltish , that no fishes can live therein , and it is called in sacred writ the salt sea {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and historians say of it , that if a man be cast into it bound hand and foot , he cannot be drown'd ; and the reason of this is the saltness thereof , for we see that waters bear the greater burdens , by how much the salter they are , witness the difference betwixt the sea , and fresh rivers , and our boiling of brine till an egg swim thereon , and will not sink . this being premised , it will be easie to conclude from whence the saltness , and bitterness of the sulphur-well proceeds . and as for the stinking odour thereof , that i suppose is caused from the vapours of the burning bitumen , and adust terreness mixt therewith , which lye not far from the very head of the well . ob. if there be the same reason for the saltness of this spring as there is of the sea , then why is there not the same reason for the sulphurious odour of the sea as of this , and why doth not the sea receive , and retain the same odour as this doth ? sol. i do not deny , but the same odour may be communicated to the sea , as to this water , together with the saltness thereof ; but because the saltness thereof was communicated to it by degrees , viz. from some certain gulfs of the sea , so also this odour ; for it cannot be rationally conceived , that the whole sea received all its salt into it self at one time after a natural way , and therefore being such a great body must become saltish by little and little even insensibly . and accordingly the sulphurious odour also is imparted to it insensibly , and although the saltness may continue by reason that the salt it self is of a fixed substance , yet the odour being of a subtile volatile nature , is exhaled by the sun , and so lost . but now the case is far otherwise in the water of this sulphur-well , for this is at once fully impregnated with the said saltness and sulphurious odour , and immediatly passeth away through narrow channels● , and veins of the earth , without any vanishing of the odour ( by means of the sun , or otherwise ) which it contracted from the bituminous vapours . ob. what is the reason that seeing this water hath passed lately through the bituminous burnings , as it appears by its fresh odour of the same , should be cold , and not hot , as hot baths are ? sol. 1. it was the opinion of fallopius , that such kind of waters proceed from a remote fire , but passing through narrow passages retain their full odour , and tast , ( which cannot be vanished by the way any otherwise , than smoak through a chimney , or pipe ) although by the length of its passage , it may loose its heat . 2. though the fire be near to the superficies of the earth , where this water breaketh forth , yet it is very probable that the coldness thereof may proceed from a mixture of a cold spring before the breaking forth thereof . neither let it seem strange to any , that cold springs and hot may be so near together in the bowels of the earth : for just above the head of this sulphur-well there arise two cold springs , which meet and run down within a few feet of the head of the same . and mr. jones in his treatise of buck-stones bath in derbishire saith , that the cold springs and hot springs are so near ▪ that a man may put one finger in the cold , and another in the hot . having in some measure declared unto you the cause of this sulphur-well viz. of its saltness , bitterness , and sulphurious odour , i shall in the next place give an account of some experiments , and observations which i made , and they are these ▪ viz. 1. if silver be put into this water , it is thereby tinged first yellow , and then black , but gold is not all discoloured thereby . 2. if this water be a little boiled , it looseth its tinging property , and also stinking odour . 3. it coagulates milk , if it be boiled therewith . 4. the distilled water thereof looseth its odour and doth not coagulate milk . 5. if the water be boiled , it will still coagulate milk , though it looseth its odour . 6. seven gallons yield by evaporation a pound of salt , which though at first black , i have made as white as snow . 7. this salt coagulates milk also . 8. this water kills worms , and such kind of creatures presently , if they be put therein . 9. i filled two vial glasses with this water in wet weather , and stopt the one , but the other i left open . the water in that which was stopt , within an hour , or two , became white , and thick , and within two , or three dayes deposited a white sediment , and the sides of that glass were furred , the water in the other glass altered not . 10. i filled two vial glasses in fair weather , whereof the one i stopt , but the other left open , the water in neither of them turned colour any whit considerably , onely a kind of a thin whitish matter , after two , or three dayes fell to the bottom , the water continuing very clear . the water of that glass which was stopt , retained its odour most . 11. a pint of this water weighs two scruples , i. e. fourty grains more than a pint of common spring-water . note that the reason of its tinging white metals is not from any bodily sulphur , or bitumen mixt with it , ( for the substance of them will not mix with water , but swim on it , as in the spring at pitchford in shropshire , and in avernia , in france , and in divers other places ) but from the vapours , or the subtile atomes & efluvia's thereof , which are mixed with the water , and in boiling are evaporated . the reason of its coagulating property is from some occult acidity in the salt thereof , which to sense is not perceptible , onely by effect . out of the salt is drawn a very good spirit of excellent vertue , as i shall declare in the next chapter . before i conclude this chapter , it will be worth taking notice , that about 240 yards above the head of this sulphur-well is a bog , of about twenty yards diameter , in which i digged a mineral kind of substance , like the finders of iron , but almost rotten , being corroded with some acid spirits , of which that bog is full , as also other places . this mineral substance being cast into the fire burns blew , and smels like sulphur ; it is in tast like vitrial , and out of it vitrial may be drawn ▪ nay , in time it will be almost all resolved into vitrial . for i washed it , and set it in a cellar for two , or three dayes , and it was covered over with a white sweeetish vitrial ; which i dissolved in water , and set the said substance in a cellar again , and it contracted the like , & i did as before still reiterating this work till it was almost all turned to vitrial . in the said bog i found three or four sorts of waters , viz. a sulphur , and vitrioline , and of each two sorts . this was done the last day of my abode there , and therefore i had not time to make any further search , onely some of that mineral substance i took with me , with which i tried the aforesaid experiments . if any gentleman would be pleased to expend some costs in digging up this bog , and erecting some new wels there ▪ he would prove an acceptable benefactor to his countrey , and it may be some new kind of water might be discovered hereby having yet more vertues than any of the former . note that the stink of this sulphur-well is perceived afar off , especially in moist and cold weather . chap. xv . of the vertues , and uses of the sulphur-well together with directions and cautious for the taking of it . the use of this water is either inward , or outward . it being taken inwardly incideth , abstergeth , attenuates and resolves viscous thick humours , and irritates every vessel of the body to expel whatsoever humours are offensive in them . it openeth , and removes those strong and obstinate obstructions , whether in men , or women , that would not yield to any other medicine whatsoever . it doth oftentimes evacuate by stool great lumps of viscous slimy matter , which was certainly , whilest it was in the body , the cause of some great distemper , oppressure , gripings , tensions , &c. and which could hardly any other way be removed . it heateth , and quickneth the stomack , bowels , liver , spleen , bloud , veins , nerves , and indeed the wholy body , in so much that it consumes crudities , rectifieth all cold distempers in all parts of the body , causeth a good digestion , cures the dropsie , spleen , scurvy , green sickness , gout , cramp ▪ epilepsie ▪ head-ach , vertigo , kings ▪ evil , and all such symptomes as proceed either from crudities , cold , viscous , slimy , or corrupt humours , which obstruct & distemper the stomack , bowels , messentery , liver , veins , brain , and nerves , and these though of long continuance . it killeth worms infallibly . note that this water must be begun by degrees , and the full proportion be taken not at once , but at several times , exercise intermediating ▪ as in the taking of the spaw . the full dose , or quantity to be taken must be proportioned according to the constitution & strength of the party & his bearing of it , as also the humour offending , the predominancy of the distemper , and the aptness of the body to be wrought upon . in cold , dull bodies more may be taken than otherwise may . in general , let the proportion to be taken ▪ be such , as may cause four , six , or seven stools , without auy manifest inconveniency of the fewness , or multiplicity thereof . note that in many bodies this water works very quickly , and indeed too soon , and in such a case my advise is , that two , or three glasses of the spaw-water be first drunk , for that will somewhat impede the sudden operations thereof , & cause it to continue longer in the body , for the better performing of its operation therein before it pass through it . note also that after the full proportion is taken , and in a good measure passed through the body , four , or six glasses of the spaw-water may be drunk for the prevention of the excoriation of the bowels and fundament , especially in hot cholerick bodies . they that cannot drink this water by reason of its stinking odour , and yet stand in great need of the effects thereof , may boil it a little while , till it hath lost its odour , and then drink of it , for although some vertue vanisheth with the odour thereof , yet the greatest and most effectual vertues which are in the salt , and aforesaid subtile acidity thereof do yet continue as i have often tried , or if they please , put some salt thereof into the spaw-water , and so drink it , for indeed as i said before , the chiefest vertue lies in the salt . the salt also thereof being rightly made , & put into any common spring-water , doth in good measure perform the same effects . the spirit of this salt is of excellent vertue , if a drop , or two thereof be put into every glass of the spaw-water , for it makes it far more penetrative , and indeed far more effecutal against all distempers , and diseases , as the dropsie , gravel , stone , and suppression of urine , &c. i advise , that they that have any inflammation , or excoriation in their bowels , abstain altogether from the taking of this water , because it will inflame them more ; also they that have ulcers , and inflammations in their kidnies , and bladder , and are troubled with a sharpness of urine . such directions for exercise , and diet , as i have prescribed for the spaw drinkers , i prescribe also to sulphur-water-drinkers for the general ; onely this liberty i grant them , viz. that these may exercise less , and feed a little more liberally than spaw-drinkers . this water used outwardly dissolves hard tumours , cures old ulcers , the scab , the itch , the scurff , leprosie , and all such breakings out whatsoever , if the parts ill affected be washed , and bathed therewith , for it dries , consumes all corrupt humours in the habit of the body , and prevents all putrefaction of humours in the same . it being used by way of a warm bath for the whole body , is of the same efficacy , as paracelsus saith , that his liquamen salis , i. e. brine is of , and that is to consume all humid distempers , whether hot , or cold , as the dropsy , gout ▪ hard tumours , swellings of the legs leprosy , and the like , also it makes the falean , and reduceth them into a natural dry , firm , healthy habit of body , but it must cautiously be done with the observing of such rules and directions , as i prescribed for bathing in warm water , as in chapter the 4. i wish there were more conveniencies , as fit vessels for bathing , at this well , than are , for i believe that after a time , baths with this water would grow more in use , and become as famous as those hot baths in sommersetshire for many uses . the spirit of the salt rubbed into any parts swelled , or pained onely , cures them presently . and as the waters themselves are outwardly used for cleansing ▪ and healing , so also there is a kind of slimy bituminous mud below the sulphur-well ▪ which will burn like sulphur , and is of great efficacy for mollifying , digesting , and resolving hard tumours , and for corroborating weak infirm parts , and allaying of pains , and aches in the limbs , of what nature so ever , being outwardly applied . as i am silent in particularizing cures , yet one strange cure i cannot but mention ▪ viz. a certain youth came the last year to these waters from the more remore northern parts , having on each finger a horn , covering the top thereof , and also a horny substance on his wrests , and face ▪ which with the inward , and outward use of this sulphur-water did in a little time , being loosed thereby all fall off . if such excrescenices may be loosened and made to fall off thereby , then attendite cornigeri ! en vobis medelam ! chap. xvi . of the dropping , or petrifying-well . over against the castle of knaresborow , the river nide running betwixt , ariseth a certain spring , in the manner of other springs in a high ground , which running a little way in an entire stream , is at the brow of a descent by a dam of ragged stones , divided into several trickling branches , whereof some drop , and some stream down , partly over ▪ and partly through a jetting rock , and this spring is of a petrifying nature , for of it was the rock , from which it distils , wholly made , and is by it daily increased , notwithstanding the cutting off great pieces from it . this water also generates stones where it fals , and likewise where it runs , but not all the way it runs , but near the place onely where it fell , the reason of which i shall presently shew . if any stick , or piece of woodlye in it some weeks , it will be can died over with a stony whitish crust , the inward part of the wood continuing of the same nature as before . but any soft spongie substance , as moss , leaves of trees , &c. into the which the water can enter , will thereby in time become seemingly to be of a perfect stony nature , and hardness . now the cause of this petrifying property is , as philosophers call it , succus lapidescens , i. e. a stony matter which is in its principiis solutis , for indeed the principia soluta of all things , whether animals , vegetables , metals , or minerals are in a liquid form , and are concreted by degrees ▪ by a natural heat separating from them all accidental humidities , and fixing them into their proper species . when the water , with which this succus lapidescens is mixed , is in part wasted by the sun and air , it doth then deposite it , as being too heavy for it any longer to bear it . and when that is deposited , or fallen down , it doth by a continued addition , and concretion in time amount to a considerable stony mass . for the better understanding the true nature , and causes of this water , i made these three experiments . 1. i evaporated away the water , and in the bottom was left a stony pouder ▪ very like to the pouder of the stones of the rock . 2. a pint of it weighs ten grains heavier than a pint of common spring water . 3. it coagulates milk if it be boiled therewith , and the reason of this is , because for the principiis solutis of all minerals , nature hath provided some sulphurious acidity for the better fermentation , and digesting them into perfection . the chief vertues of this water are to allay acid , gnawing , and hot cholerick humours , and to stop all fluxes proceeding from thence ; it is also good against burstness , pissing of bloud , all overflowings in women , and strengthens the back . they that take this water , except in case of looseness , must every other day take a glyster , or some lenitive as cassia , manna , &c. every other night , in case it binds too much . this water in many cases is better than the syrup of coral , and the pouder of the rock , or rather the pouder that remains upon evaporation maybe used for coral ; for the truth is , ( as is the opinion of many philosophers ) that coral is a certain vegetable , fed and nourished with a succus lapidescens . the proportion of the water to be taken is from half a pint to half a gallon , according to the age , constitution , distemper , and place of the distemper . the quantity of the pouder is from ten grains to a dram , according to the aforesaid considerations . chap. xvii . of st. mugnus well . whether magnus , or mugnus be the true , and original name of this well i could never yet be ascertained ; it is usually called by the latter . now whether this well was sainted from its real vertues , or onely supposed vertues attributed to it , because first sainted , i will not stand now to dispute , but i rather believe the former . dr. dean , will not have any greater vertues attributed to it , than to common springs , allowing it onely a bare name , and title . it seems the dr. was no catholick , or if he were st. mugnus , must not be his intercessour . now the reason why he will ascribe no other than common vertues to this water , is because , as he saith , it hath no mineral vertues , and faculties , i suppose he means perceptible . but to this , answer might easily be made , viz. that waters oftentimes are impregnated with mineral vertues , and spirits to , although insensibly . who would have thought that the dropping-well would have yielded a stony pouder upon evaporation , and coagulate milk ? besides if upon experiment nothing could be found perceptible to sense in waters , must we alwayes judge of things by sense , and not sometimes by effects ? in many mineral waters the substance of minerales , and metals is mixed , in other some the gross , perceptible vapours onely , and in other some , the subtile insensible spirits , or rather atomes , and effluvia's . in this well the last onely , and they are the effluvia's of either lead , or tin mines ( as is the opinion of some philosophers , concerning such kind of springs ) which being mixed with the water , do not onely give activity to its coldness ( as do cold atomes of the northen wind to rain congealing it into snow , which will with much handling , heat the hands , and make them even to burn ) but also a kind of fermenting nature to it , so that when the water hath a little entered into the pores of the body , it causeth a kind of light fermentation amongst the humours , and by consequence stirs up a heat in the habit of the body , and withall draws out the natural heat into the same . and this is apparent , for if any one enter into this water to bathe , or wash himself , and abide there but a quarter of an hour , or little more , he will as soon as he comes forth , presently become very hot ( his body being all over red ) and so continue a long time , although he walk in the cold air ; nay , although he put not on his clothes . nay , many times tender women , who dare scarce wash their hands in cold water , will adventure to go into it , although it be colder than ordinary water , with their linnen about them , and when they become forth , go to the next houses , and lye in their wet linnen all night , and towards morning begin to sweat , and by this means are cured of many old aches , in what part of the body soever they are , and of swellings , and hard tumours , and agues , and indeed many outward distempers and symptomes caused either by cold , or hot humours , the latter being cured by an actual coldness , viz. if it be a bare distemper of heat only , for which alteratiō onely will be sufficient ; the former by the heat of the body , being drawn outward & increased , whereby humours offending are digested , attenuated , & discussed , or evaporated by sweat . also such distempers as are caused by too much chilness , and tenderness , are hereby recovered . and upon this account it is , that they that are very tender in their heads , and wear many caps , and subject to take cold upon every slight occasion , are cured of this tenderness by washing their heads , two or three times in a day in cold water : for hereby the open pores , which let in the cold , & through which the natural heat did too much transpire , are closed , and stopt . before any attempt the use of this cold bath , let them first consult with some able physitian ; and if they please , observe such directions for the ordering of themselves , as i have given in the fourth chapter , concerning bathing in cold water . this well is square , with a high wall about it , and a howse adjoyning to it , where people make themselves ready for bathing , going immediatly out of it into the bath . this spring riseth high about may , and fals low about september ▪ now if any shall not approve of my hypothesis , concerning the nature of this well , let them tell me of one that is more rational , and i shall not be ashamed to learn that , which i am convinced i did not know , or else let them embrace mine . the reason inducing me to declare this of mine is , because i know it is the unanimous consent of most sound philosophers , that waters running through tin , lead , and silver mines , or minerals of a cold nature , may contract some imperceptible medicinal vertues from them , ( and therefore h. ab heer 's . and helmont say , that many medicinal springs are called fontes acidi , from their effects , not sensible acid mineral tast ) and also because i know that this countrey yields almost all manner of metals and minerals , which an expert artist , assisted with a good purse , would easily discover . i believe that many other springs of this nature might in that countrey , and other such mineral countries be found out upon examination , and triall . now for the conclusion of all , let not any one judge me to be a catholick by this my approbation of this sainted well , for i am none , and as none my self , so neither do i hate those that are , or those of any other heterodox judgement whatsoever . their living according to their own light , and within the bounds of civility , is a sufficient ground , for me to exercise good will , and love to them . and as i do not out of any superstitious account attribute any medicinal vertues to this sainted well , so neither do i do it out of any affectedness to contradict d. deane's judgement . the reason of my vindication of it , is grounded upon some notable cures , which i' have seen effected thereby . and the doctor himself acknowledgeth , that it hath , formerly been very much frequented by all sorts of infirm people : if so , then certainly not without some cause . now if it were but their faith in the water , and strong imagination , ( as some may say ) that cured them , yet let them use this water , or any lawfull means else that may exalt their imagination , if that may promote their cures . finis . a table of the contents of this treatise . 1. the place together with the nature of the same , where four famous medicinal springs are discovered in yorkshire . pag. 1. 2. of the original of springs in general . pag. 2. 3. of the strange variety of fountains , and other waters . pag. 32. 4. of the nature , and vertues of simple waters . pag. 39. 5. of the several kinds of mixtures in mineral waters . pag. 50. 6. of the original of vitriol , and the causes of vitrioline waters , or spaws , the difference of them , the one from the other , and the reasons of their different operations . pag. 54. 7. of the spaw-wel near knaresborow . pag. 65. 8. of the vertues of the spaw-well , to whom , and in what cases profitable , or burtfull . pag. 71. 9. of some general directions to be observed before , in the time of , and after taking of the waters . pag. 81. 10. of particular directions , and cautions in particular cases , and of preventing and curing such accidents and symptomes , which sometimes happen in the taking of the waters . pag. 89. 11. of the necessity , and manner of exercise , in the use of the waters . pag. 96. 12. of the time of the year , and day when the spaw is chiefly to be taken . pag. 97. 13. of the dyet to be observed by spaw-drinkers . pag. 100. 14. of the sulphur-well . pag. 104. 15. of the vertues , and uses of the sulphur-well , together with directions and cautious for the taking of it . pag. 112. 16. of the dropping , or petrifying-well . pag. 117. 17. of st. mugnus well . pag. 119. finis . the temperate man, or, the right way of preserving life and health, together with soundness of the senses, judgment and memory unto extream old age in three treatises / the first written by the learned leonardus lessius, the second by lodowich cornaro, a noble gentleman of venice, the third by a famous italian; faithfully englished. hygiasticon. english. 1678 lessius, leonardus, 1554-1623. 1678 approx. 220 kb of xml-encoded text transcribed from 111 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a47787 wing l1181 estc r32465 12696897 ocm 12696897 65894 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47787) transcribed from: (early english books online ; image set 65894) images scanned from microfilm: (early english books, 1641-1700 ; 1529:15) the temperate man, or, the right way of preserving life and health, together with soundness of the senses, judgment and memory unto extream old age in three treatises / the first written by the learned leonardus lessius, the second by lodowich cornaro, a noble gentleman of venice, the third by a famous italian; faithfully englished. hygiasticon. english. 1678 lessius, leonardus, 1554-1623. cornarus, ludwig. herbert, george, 1593-1633. ferrar, nicholas, 1592-1637. [35], 168 p. printed by j.r. for john starkey ..., london : 1678. the first part is a translation of lessius' "hygiasticon"--nuc pre-1956 imprints. the first and third parts translated by nicholas ferrar--nuc pre-1956 imprints. "a treatise of temperance and sobriety" by lud. cornarus, trans by george herbert--p. 130-156. "a discourse translated out of italian, that a spare diet is better than a splendid and sumptuous"--p. 157-168. reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng nutrition -early works to 1800. health -early works to 1800. 2006-11 tcp assigned for keying and markup 2006-11 apex covantage keyed and coded from proquest page images 2007-03 robyn anspach sampled and proofread 2007-03 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion advertisement . there is lately printed a book very fit to be bound with this , entituled medicina statica , or rules of health , in eight sections of aphorisms , originally written by sanctorius chief professor of physick at padua , englished by j. d. in 12 s. price bound one shilling , and printed for john starkey , at the miter near temple barr. the temperate man , or the right way of preserving life and health , together , with soundness of the senses , judgment , and memory unto extream old age . in three treatises . the first written by the learned leonardus lessius . the second by lodowick cornaro , a noble gentleman of venice . the third by a famous italian . faithfully englished . london , printed by j. r. for john starkey , at the miter in fleetstreet , near temple bar. 1678. the things contained in this following book . 1. lessius his hygiasticon . 2. cornaro's treatise of temperance , translated by master george herbert . 3. a discourse translated out of italian . ecclus. 37 , 28 , 29 , 30. be not unsatiable in any dainty thing , nor too greedy , upon meats . for excess of meats bringeth sickness , and a surfeting will turn into choler . by surseting have many perished , but he that taketh heed prolongeth his life . to the reader . the preface of the publisher of the ensuing treatises . we do not well ; this day is a day of good tidings , and we hold our peace : if we tarry till the morning light , some mischief will come upon us : now therefore come , that we may go and tell the kings houshold : — thus reasoned the lepers that first came to the knowledg of the syrians flight , and israels deliverance : and the application of their arguments hath ( in a much like case ) produced more the like resolution . having been a witness of the late discovery of a richer mine , than any of those which golden peru affords , life and health , and vigorous strength of mind and body , general plenty , and private wealth , yea and vertue it self ( inasmuch as , for the most part , the conditions of the mind follow the temper of the body ) being to be extracted thence with very little pain and cost , and without any danger at all : i have thought my self bound to give publick notice thereof to the world . and so much the rather , as having been a spectator only , i find my self debarred from that plea of modesty , wherewith the adventurers excuse themselves from the publication of this treasure . but who knoweth whether i have not in part been restrained from the credit of partnership , to mine own private good ; to this intent , that i might be enforced to become the publisher of it for common benefit ? surely , methinks as in some regard my want of interest in the business makes my testimony of the more validity ( for who will not believe a witness giving in evidence to his own prejudice ? ) so it seems to impose on me a kind of necessity of acquainting the world therewith , if happily by the promotion of others good , i may help to redeem mine own negligence . this good effect , i hope , may follow to mine own advantage upon this publication : as on the contrary i might justly be afraid of multiplying damage , and doubling punishment upon my head , for the unjust concealment , as well as for the not practising of that , which i cannot but approve most excellent and beneficial to all those ends , that a wise man and a christiam should aim at . in this regard , i hope the pious and charitable reader ( and none but such i invite ) will help me rather with his prayers ; and a fair acceptance of my hearty desires of his good , then censure or despise my want of absolute conformity to that which i exhort him unto . and thus much touching my self , and the reasons that have moved me to the publication of these ensuing treatises . the middlemost of which , as it was first written in order of time , so it was in translation ; and therefore i will begin with it . master george herbert of blessed memory , having at the request of a noble personage translated it into english , sent a copy thereof ; not many moneths before his death , unto some friends of his , who a good while before had given an attempt of regulating themselves in matter of diet : which , although it was after a very imperfect manner , in regard of that exact course therein prescribed ; yet was of great advantage to them , inasmuch as they were enabled , through the good preparation that they had thus made , to go immediately to the practise of that pattern , which cornarus had set them , and so have reaped the benefit thereof , in a larger and eminenter manner then could otherwise possibly have been imagined in so short a space . not long after , lessius his book , by happy chance , or , to speak better , by gracious providence of the author of health and all other good things , came to their hands : whereby receiving much instruction and confirmation , they requested from me the translation of it into english . whereupon hath ensued what you shall now receive . it was their desire to have the translation entire ; and finding no just reason to the contrary , i have been willing to satisfie them therein . master herbert professeth , and so it is indeed apparent , that he was enforced to leave out something out of cornarus : but it was not any thing appertaining to the main subject of the book , but chiefly certain extravagant excursions of the author against the reformation of religion , which in his time was newly begun . neither his old blind zeal , nor the new and dangerous profession of lessius , will ( as we hope ) breed any scandal or discredit to these present works of theirs , nor to the imitators of them , with any discreet and sincere protestants . that they were both papists , and the one of them a jesuite , is no prejudice to the truth of what they write concerning temperance : in the prosecution whereof we ought not only to agree with them , but to seek to advance and excell them , inasmuch as the purity of our religion exacts a more perfect endeavoring after all manner of true vertue , than theirs can do . we have not therefore judged it meet , either to wave , or to disguise the condition of the authors , but rather to give notice thereof ; esteeming , that as treakle is made of vipers , so from this very poysonous superstition on their parts , an excellent cordial may be extracted , for the benefit of all that truly fear god , and sincerely desire to serve him : who cannot but make a conscience of being inferiour in the practise of vertue to them over whom they are so much superiour in the knowledg of the truth . the quality of the author being thus known , the judicious reader will not find any cause of stumbling at his commendation of some persons , or institutions , nor at his use of some kind of phrases answerable to his religion . that which was of notorious scandal , hath received correction . in those things which may receive a favorable construction , or are not of any great moment , it hath not been thought fit to make any alteration ; because it could not indeed be well done without obscuring , or almost utterly dissolving the frame of the discourse . the names of hermires and monks are perhaps offensive to weak minds , that have only heard of the late professors thereof , and have not heard , or do not believe the virtue and true holiness of those in the primitiv times . but since they are not brought in heree for proof of any controversal points , but only as instances to confirm the virtue and power of temperance , for the conservation of life and health ; there is so little cause of scandal to the most scrupulous minded that can be , as it must needs be interpreted desire of quarrel and contention in any that shall sound alarm on this ground . and for the surer binding of such itching singers ( if any such shall be ) to the peace , i have thought it not amiss to make use of the decree of that great chancellor of learning , as well as of the law , the late vicount st. albans , as i find it registred in his book which he entitles , the history of life and death . which , serving not only to bear me out in this particular , but summarily ratifying the whole business , i have thought fit to prefix ●… a general approbation ; sheltring my self thereby , as upon a war an t under the great seal of learning and ingenuity . and so i come to the third discourse , which is added to the other , as a banquet of junkets after a solid feost . the author thereof was an italian of great reputation , living in the same age which cornarus did . the change of the time , and the diversity of our fashions , hath necessarily caused some alterations and additions in the english translation , to make it more denizon like . if it give any delight , we have as much as we desire : although there is no reason to exclude the hope of benefiting . for however it seems to play , yet in very truth it strikes home , and pierceth to the quick . — ridentem dicere verum quid vetat ? — oft times lighter arguments effect , what stronger and more serious cannot do : and that is taken in good part by way of mirth , which being done in earnest would by no means be brooked . thus ( good reader ) thou hast as much as i , conceive needful to be known touching my self , or to be said touching the work . as for the practitioners , they forbid any more to be spoken of them than this , that as they find all the benefits , which are promised by cornarus and lessius , most true and real ; so by gods mercy they find no difficulty at all in the observation of this course . they are sufficient witnesses in their own affairs , and i hold them to be faithful : and therefore making no doubt of the truth of the latter part of their report , as i can abundantly give testimony of the verity of the former , i commend both to thy belief and consideration ; and so commit thee to gods grace . t. s. decemb. 7 , 1633. out of the history of life and death , written by francis lord verulam , vicount st. albans , and lord chancellor of england , pag. 241. it seems to be approved by experience , that a slender diet , and well nigh pythagorean ; or such as is answerable to the severest rules of monastical life , or to the institutions of hermites , who had necessity and scarceness for a rule , doth produce long life . and to this course appertains drinking of water , cold air , slender food ( to wit , of roots and fruits , and poudred and pickled flesh and fish , rather than that which is fresh and hot ) the wearing of hair-cloth , often fastings ; frequent watchings , and seldom enjoyment of sensual pleasures , and the like : for all these do diminish the spirits , and reduce them to that quantity , which sufficeth meerly to the services of life ; whereby the consumption of the radical humour and vital heat is abated . but if the diet be somewhat more choice than these rigours and mortifications allow , yet if it be always equal , and after one constant proportion , it will afford the same benefit : for we see it to be so in flames . a flame that is somewhat greater , if it be kept constant and without blazing , consumes less of its nourishment , then a lesser flame doth that is stirred up and down , and sometimes augmented , and otherwhiles abated . which was evidently demonstrated by the regiment and diet which the venetian cornarus used , who eat and drank so many years by one just weight ; by which means he came to live above an hundred years , continuing an able man both in strength and senses , to the reader , upon this books intent . heark hither , reader , wouldst thou see nature her own physician be ? wouldst see a man all his own wealth . his own musick , his own health ? a man , whose sober soul can tell how to wear her garments well ; her garments that upon her sit ( as garments should do ) close and fit : a well-cloth'd soul , that 's not opprest nor choakt with what she should be drest ? whose soul 's sheath'd in a crystal shrine , through which all her bright features shine . as when a piece of wanton lawn , a thin aerial vail is drawn , o're beauties face ; seeming to hide , more sweetly shows the blushing bride ? a soul , whose intellectual beams no mists do mask , no lazy steams ? a happy soul , that all the way to heav'n rides in a summers day ? wouldst see a man whose well-warm'd blood bathes him in a genuine flood : a man , whose tuned humours be a set of rarest harmony ? wouldst see blithe looks , fresh cheeks beguile age ? wouldst see december smile ? wouldst see a nest of roses grow in a bed of reverend snow ? warm thoughts , free spirits , flattering winters self into a spring ? in some wouldst see a man that can live to be old , and still a man ; whose latest and most leaden hours fall with soft wings , stuck with soft flowres : and when life 's sweet fable ends , his soul and body part like friends : no quarrels , murmures , no delay ; a kiss , a sigh , and so away ? this rare one , reader , wouldst thou see ? heark hither , and thy self be he . r. crashaw . to the translatour . if thy good work work good upon this nation , pray god reward thee with enochs translation . upon the matter of the work . take so much rubarb , learned galen says , take so much cassia , so much aloes , so much of th' other , ana ' of such and such : give me this recipe , take not too much . what e're the doctor gives , he does put to it fasting : take this , and fast ; and it will do it . see! without fasting , physick can cure none : but fasting will cure almost all , alone . to the translatour . how 's this ? a book for temperance ? that first page will marr the sale on 't . our luxurious age expects some new invention to devour estates at mouthfuls , swallow in an hour what was not scrap't in years : had ye but hit on some such subject , that had been most sit for these loose times , when a strict sparing food more 's out of fashion than an old french hood . but what ( alas ! ) must moderate temperance , she live in perpetual exile , because we turn such voluptuous epicures ? no : now sh' has got bold champions dare her cause avow in spite of opposition , and have shown in print ●t ' our shame , how we 're intemperate grown , the pearl dissolving courtier may well here learn to make meaner , yet far better chear : the scholar to be pleas'd with 's penny bit , as much as those that at kings tables sit , crouded with heaps of dishes . here 's a diet ne're troubles nature ; and who e're shall buy it for practise sake , buys but his own content : and that 's a purchase he shall ne're repent . j. jackson . to his enemy the translatour . is this your temp'rate diet ? here 's no mean : fame surfets on it ; envy that grows lean . is 't now i' th' press ? more weight : if it be repriv'd . temp'rance , i fear , will make thy work long liv'd . could not one tongue serve temperance to taste ? i 'le go translate it back again : 't is past . if i cannot devour it , yet i may detract : for temperance bids take away . peter gunning . to lessius the author . hence forth i 'le never credit those that say contemplatists do only think and pray . sweet exercises ! true : yet to the mind only they 'r sweet : but thou hast so combin'd the minds , the bodys , and the fortunes good . that if thy writing be but understood , to one thou virtue giv'st , t'another health : the third thou teachest to preserve his wealth . wh'obeys thy laws in meat , drink , pleasures , sleep may mentem san ' in corpore sano keep . and ( trust me lessius ) i have paid far more for one two lines , than thy two hundred score . a. r. a dialogue between a glutton & echo . gl. my belly i do deifie . echo fie . gl. who curbs his appetite 's a fool . echo ah fool ! gl. i do not like this abstinence . echo hence . gl. my joy 's a feast , my wish is wine . echo swine ! gl. we epicures are happy truly . echo you lie . gl. who 's that which giveth me the lie ? echo i. gl. what ? echo , thou that mock'st a voice . echo a voice . gl. may i not , echo , eat my fill . echo ill. gl. will 't hurt me if i drink too much ? echo much. gl. thou mock'st me , nymph . i 'le not believe 't . echo believe't gl. dost thou condemne then what i do ? echo i do . gl. i grant it doth exhaust the purse . echo worse . gl. is 't this which dulls the sharpest wit ? echo best wit. gl. is 't this which brings infirmities ? echo it is . gl. whither will 't bring my soul ? canst tell ? echo t'hell . gl. dost thou no gluttons vertuous know ? echo no. gl. would'st have me temperate till i die ? echo i. gl. shall i therein find ease and pleasure ? echo yea sure . gl. but is 't a thing which profit brings ? echo it brings . gl. to mind , or body ? or to both ? echo to both . gl. will it my life on earth prolong ? echo o long . gl. will 't make me vigorous untill death ? echo till death . gl. will 't bring me to eternal bliss ? echo yes . gl. then , sweetest temperance , i 'le love thee . echo i love thee . gl. then , swinish gluttony , i 'le leave thee . echo i 'le leave thee . gl. i 'le be a belly . god no more . echo no more . gl. if all be true which thou dost tell , they who fare sparingly , fare well . echo farewell . s. j. to the translatour . methinks i could b'intemp'rate in thy praise , feast thee with forced words and sugered laies ; but that thy prose , my verse , do bosh command me to keep measure , and take off my hand . there 's gluttony in words . the mouth may sin in giving out , as well as taking in . b. oley . to the reader . reader , what here thou'lt find , is so good sense , that , had my self not seen th' experience , i should subscribe . but i can tell thee where full eighty years stand upright , look as clear as some eighteens : a glass they do not use to see , or to be seen in ; they refuse such mediums , because they strictly keep the golden mean in meat , in drink , in sleep . they hear well twice ; and , when themselves do talk , make others do so once : sans staff they walk , because they rise from table so ; they take but little physick , save what cooks do make ; and part of that is given to the poor . blest physick , that does good thrown out of door ; thou 'lt scarce believe , at once to shew thy eyes so many years , so few infirmities . and , which with beauty all this beauty decks , this strength i tell on is i' th' weaker sex . all 's due to god , some to this book , which says , who will live empty shall die full of days . to the right reverend father in christ , d. rumold colibrant , president of postell , health and salvation . you will marvel perhaps ( reverend lord president ) what hath moved me being a divine by profession , and a religious , to write concerning health , a subject proper to physicians . but concerning this matter , i doubt not to have given so just reasons in the preface of this work ( where i have set down the aim of my undertakings in this kind ) as will take away all ground of wonderment . inasmuch as it is not my purpose to write like a physician concerning the preservation of health ; that is , setting down a thousand observations and cautions touching the quality of meats and drinks , and of their proper use according to the several seasons of the year , and of timely purgation of humors and of sleep and watching , bodily exercises , and medicines whereby the several humours are to be corrected , and whereby the head , stomach , and bowels are to be comforted and strengthened : i say , it was no part of my intent to enter upon the handling of any of these matters . for however it would have been no great difficulty perhaps to have gathered these things out of sundry authors , and afterwards to have with judgment digested them according to order and method : yet , that i might not seem to act the part of a physician rather than of a divine , i have thought fit altogether to omit the mention of them . there was a higher matter in my designs , and that which is proper to divines : that is , to recommend to aell ( and in particular to the religious , and those who are studiously addicted to the employments of the mind ) that holy sobriety which is the procurer of so many singular benefits both to the minds and bodies of men . for besides that it brings health and long-life , it doth wonderfully conduce to the attainment of wisdom , to the exercises of contemplation , prayer , and devotion , and to the preservation of chastity , and other vertues ; and withall causeth all these employments and functions to be performed with marvellous ease , and exceeding great consolation . it befits not a divine to busie himself in trifles , which appertain to the body , and to engage dtlicate persons to the further pursuit of such matters ; especially considering that bodily health may very well be preserved without them : but a divine ought principally to have an eye to those good things whereby we may become acceptable to god , and promote our own salvation . inasmuch then as holy sobriety doth bring with it the good things belonging to both parts of a man , i did not think it misbeseeming my profession , to write this fiort treatise in the commendation thereof , and withal to shew and declare , by what way and means we might come to the just scantling and measure thereof . i have annexed a treatise tending to the same purpose , of a venetian gentleman , lodowick cornaro , a man of great eminency , and of a sharp judgment : who having learned by experience of many years the great vertue and power that is in sobriety , did at last by writing notably make declaration thereof . both these treatises ( my reverend lord ) i have thought fit to dedicate unto your name , and to send forth into the world under your patronage . for to whom can a treatise of sobriety be more fitly dedicated , than to such a one as hath so stoutly and constantly followed sobriety , as by the help thereof to preserve himself vigorous and cheerful unto near upon seventy years of his age ? you are he that can sit a hungry in the midst of daily feasts , enjoyned to be made unto the gentry that pass by solitary campinia : and whilest others fill their bellies and satisfie their appetites , you contract both into narrow bounds and limits . besides this , there are sundry other causes , which deserve this testimony of my venerable respect towards your lordship ; to wit , that zeal wherewith you do so industriously promote the cause of your religion , which is so exceedingly beneficial to the whole church , and to our belgia : and together herewith that singular wisdom of yours in government , through means whereof you have for so many years space safely conserved your noble hospital in that desert where it stands , in the midst of many tumults of wars , and shocks of armies , in great licentiousness of military discipline , and almost daily inrodes of both sides unto it : by means whereof you have further not only recovered it out of those great debts , wherewith it was formerly burdened , but have moreover adorned it with beautiful structures , and a high tower , for the setling of a monastery therein . and that i may pass over your other vertues , whereof sobriety the mother of all vertues , is the true cause in you , this dedication seems due to you in particular , in regard of that ancient friendship which for above forty years space i have had with your brother , father george colibrant , a learned man , and of noted holiness , exceedingly addicted to sobriety , prayer , mortification of the flesh , and zeal touching the soul : by whose example and wholesome admonitions , many centuries of excellent young men have in sundry places given themselves unto holy religion . the conjunction that we likewise have with your other brother , john colibrant , a man of great uprightness , whose every where approved integrity far excells rich patrimonies , makes this work belong to you . i could relate many other things appertaining to your own and your friends commendation : but i make spare of them , that i may not offend your modesty , which doth not willingly hear such matters . receive therefore ( right reverend lord ) this small gift , a testimony of our affection towards you and yours : and be not wanting to the recommendation of that excellency of holy sobriety which you have made proof of in your self , and we make declaration of in this treatise , to all men , but especially to gods servants , that they may by this means come to serve god more perfectly and sweetly in this life , and obtain greater glory in heaven . now i beseech the divine goodness to prosper all your holy designs to its own glory , and the salvation of men ; and after that you shall have been adorned with all manner of vertue , to renew your long and happy old age with the blessed youth of eternity . from lovain , gal. jul. 1613. your reverend fatherships servant in christ , leonard lessius . the approbation of john viringus doctor of physick , and professor . the hygiasticon of the reverend father leonardus lessius , a divine of the society of jesus , is learned , pious , and profitable , for it is squared out according to the physicians rules , and is entire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it whets the vigor of the mind , and leads to old age . out of his love to the commonwealth and publick good , he was desirous to make that common , which he had learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regno . i hold this work to be most worthy of praise ▪ and so will every sober man , that without spite and envy read it , think ; and will he , nill he , judg of it as i do . so i censure , joannes walterius viringus , doctor and professor of physick . the approbation of gerard de vileers , doctor of physick , and ordinary professor . i have diligently read and weighed the most learned book of the reverend father leonard lessius , and i judge the doctrin contained therein agreeable to the physicians rules ; and most convenient to that end , for which it was written by the authors : and therefore most profitable for religious persons , and for all those that are given to the employments of the mind . gerard de vileers , doctor of physick , and ordinary professor the approbation of francis sassen doctor of physick . in asmuch as all diseases , except distempers without matter some instrumentary , and those which arise from emptiness ( which are but few ) are caused either from abundance of humours , or from ill nourishment ; and it is galens determination , in his 4. book & 4. chapter concerning the preservation of health , that all they who have thick and slimy humours in the prime veins ( as most part of the europeans , and especially those that are more northernly have ) do exceedingly well comport a spare diet : and thirdly , inasmuch as by testimony of the self same galen , the condition of the soul follow the temper of the body , and so consequently the body being clear from all superfluous excrements , the operations of the mind are more vigorous : these precepts will not only be avoidable for the preservation of them that be in health , and for the recovery of them that be sickly , but ( which is the learned authors main intent ) exceedingly conduce to the maintenance of the senses judgment and memory in their soundness until extream old age . francis sassen . doctor of physick . the contents of all the chapters in lessius his hygiasticon . chap. i. the occasion and scope of this work . pag. 1. ii. what is meant by a sober life : and what is the fit measure of meat and drink . 9 iii. seven rules for the finding out of the right measure . 19 iv. answer is made unto certain doubts and objections . 46 v. of the commodities which a sober diet brings to the body ; and first , that it freeth almost from all diseases . 60 vi. of two other commodities , which it brings to the body . 71 vii . that it makes men to live long , and in the end to die without pain . 74 viii . that it maintains the senses in their integrity and vigor . 89 ix . that it mitigates the passion ? and affections . 93 x. that it preserveth the memory . 101 xi . that it helps the wit and vnderstanding . 105 xii . that it quencheth or allayeth the heat of lust . 115 xiii . that a sober diet is not of grief or trouble : and that intemperance bringeth many great and grievous maladies . 122 the temperate man. or , the right way of preserving long life and health . chap. i. the occasion and scope of this work. 1. many authors have written largely and very learnedly touching the preservation of health : but they charge men with so many rules , and exact so much observation and caution about the quality and quantity of meats and drinks ; about air , sleep , exercise , seasons of the year , purgations , blood-letting , and the like ; and over and above prescribe such a number of compound , opiate , and other kinds of exquisite remedies , as they bring men into a labyrinth of care in the observation , and unto perfect slavery in the endeavoring to perform what they do in this matter enjoyn . and when all is done , the issue proves commonly much short , oft-times clean contrary to that which was expected ; in regard perhaps that some smaller matter in appearance , yet wherein the chief of the business indeed lay , was not observed and practised as it ought . for men forsooth will have their own minds , eat every thing that likes them , and to their fill : they will shape their diet according to the ordinary usage of the world , and give in every thing satisfaction to their sensuality and appetite . whereby it comes to pass , that all their other care and diligence touching these physical precepts and observations , comes in the end to little or nothing at all for matter of benefit . hereupon most men bidding adieu to physicians counsels and injunctions , leave all to nature and success . they hold it , according to the common * proverb , a miserable life to live after the physicians prescript ; a great part of unhappiness to be limited in a mans diet , so that he may not eat freely , and to the full , of what he hath a mind unto : to be kept continually as it were in awe , so that he dare not content his appetite , nor give satisfaction to his belly , they fancy to themselves to be the most wretched condition of life that may be . upon this ground they fall on eating twice or thrice a day , without stint or restraint in measure or quality of food , but as their appetites lead them on . having thus filled their bodies , they instantly apply themselves some good space to their business , exercising their minds , and all the faculties thereof in the consideration and pursuit of weighty and important matters : nor can they ever be perswaded to purge at sitting seasons , or before the disease oppress them , imagining all to be well with them , as long as they feel nothing plainly to the contrary . hereupon it comes to pass , that their bodies in tract of time grow replenished with crude and ill humors , which are not only increased by continuance , but become putrified , and of a malignant temper ; so that upon every light occasion , either of heat , or cold , or weather , or windes , or extraordinary labor , or any other inconvenience or excess , they are inflamed , and break out into mortal sicknesses and diseases . 2. i my self have observed many excellent men on this ground only snatched away by death in the prime of their age ; who undoubtedly , had they used the right course of preserving their health , might have many years prolonged their lives , and by their learning and worthy deeds have notably benefited the world , and thereby ( it may be ) added to their own glory in heaven . there are questionless likewise a great many of all kinds of persons , both of those that enter into religious orders , and of those that live at large in the world , who through ignorance of this matter enjoy little health , and through the want thereof remain much hindered in their studies , and in the performance of those offices and functions of the mind , which they most desire , and are bound to do . 3. having therefore of a long time and in sundry places taken this matter into diligent consideration , i thought with my self , that it would prove a work of no small benefit , to give notice to the world of that way and means for preservation of health , whereby . i my self have for many years past been kept not only sound in body , but expedite to all operations and exercises of the mind : although i have all this space labored under many corporal inconveniences , and before i entered into this course , was so far gone , as by the judgment of very skilful physicians i was not like to have lived above two years at the most . the same good effects that it wrought in me , have divers of our society and sundry others abroad made happy proof of , maintaining themselves in constant health and chearfulness by this means ; being indeed the very self-same , which was of old practised by holy men and sage philosophers . and it consists chiefly in a right ordering of the diet , and in a certain moderation of our meat and drink : such a moderation i mean , as is no way troublesom , not breeding weakness or distemper ; but on the contrary very easie to be undergone , and such as brings strength and vigor both in mind and body . being very intent on these matters , there was brought unto me by a noble person a little treatise concerning the benefits of a sober life , written in italian by lodowick cornaro , a noble gentleman of venice , of great understanding , honorable , rich in estate , and a married man : in which book this course is marvellously commended to all men , and confirmed by much and certain experience . i was much taken with the reading thereof , and held it very well worth the translating into latin , to make it common to all men ; and to annex it to this explicative treatise of mine own . 4. i would not have any man to think strange of the matter , that i being a professed divine should take upon me to write of this subject . for besides that i have long ago made some good progress in the theory of physick , this matter is no way discrepant to the profession of a divine ; in regard that it is the divine vertue of temperance , which is chiefly in question ; to wit , wherein it consists ; what is the right way to attain it , and what may be the true measure of its object ; how this measure may be found : and lastly , what benefits will arise thereby . the search then and consideration of this business is not altogether physical , but in great part appertains to divinity and moral philosophy . and over and above , the end and scope which i aim at herein , is indeed most befitting a divine . for that which i principally intend , is to furnish religious persons , and those who give themselves to piety , with such a way and manner of living , as they may with more ease , chearfulness , and fervency apply themselves to the faithful service of the great god , and our saviour the lord jesus christ . for verily it is scarce to be believed , with how great alacrity , and with what abundance of inward consolations , those men who addict themselves to sobriety , may ( if so be they have any reasonable understanding in divine mysteries ) attend divine service , and the hearing of gods word , their private devotions and meditations , and in sum all manner of spiritual exercises . and this indeed was my principal aim in the writing of this tractate ; this my chiefest wish and desire . as for the benefit and help that it affords to students of good learning , and to all those whose imployments consist in affairs and businesses appertaining to the mind and understanding , i say nothing at present ; purposing hereafter to speak more at large thereof . whether you take the matter therefore , or the end , this treatise can no way misbeseem a divine . and so , good reader , thou hast an account of my reasons in undertaking this business . chap. ii. what is meant by a sober life : and what is the fit measure of meat and drink : to come then to the thing it self , i will first set down , what we mean by a sober life : secondly , by what way and means we may come to the determination of the just measure that is to be observed in our life and diet : and thirdly , what the commodities and benefits thereof be . 5. touching the first point then , we call that a sober life or diet , which sets stint not only in drink , but also in meat : so that a man must neither eat nor drink any more than the constitution of his body allows , with reference to the services of his mind . and this self-same we term an orderly , regulate , and temperate life or diet ; for all these phrases and names we shall make use of , intending by them all one and the same thing . the matter than about which this diet or temperance is mainly conversant , is meat and driuk , in which a constant measure is to be kept . notwithstanding it doth likewise reach unto the care and ordering of all other things ; such as are , immoderate heat and cold , overmuch labor , and the like ; through the excess whereof there grows any inconvenience in bodily health , or disturbance in the operations of the mind . 6. now this measure is not the same in respect of the quantity in all sorts of people , but very different according to the diversity of complexions in sundry persons , and of youth and strength in the self-same body . for one kind of proportion belongs to youth , when it is in its flower ; another to consistency ; a third to old age : the sickly and the whole have likewise their several measures ; as also the phlegmatick and the cholerick : in regard that in these several constitutions the nature and temper of the stomach is very different . now the measure of the food ought to be exactly proportionable , as much as possibly may be , to the quality and condition of the stomach . and that measure is exactly proportionable , which the stomach hath such power and mastery over , as it can perfectly concoct and digest in the midst of any employments either of mind or body , and which withal sufficeth to the due nourishment of the body . i say , in the midst of any employments of mind or body , &c. in regard that a greater measure is requisite to him that is occupied in bodily labor , and continually exercising of the faculties of the body , than to him that is altogether in studies , meditation , prayer , or other like works and exercises of the mind : inasmuch as the exercises and imployments of the mind do very much hinder and disturb the concoction : and that , either because in calling up the whole force of the soul , they do as it were abate and suspend the power and actions of the inferior faculties , as experience shews ; for when we are very intent on study or prayers , we neither hear clock , nor take notice of any thing that comes before our eyes or other senses : or else because they do withdraw not only the animal , but the vital and natural spirits themselves from their proper services . and hence it comes , that for the most part twice as little food serves their turn , who are continually imployed in study and affairs of the mind , as is necessary for them that apply themselves to bodily exercises ; although equal age and temper might otherwise perhaps require an equality in both their diets . 7. the difficulty then lies in finding out this measure . which s. austine of old well observed , in his fourth book against julian , and in the fourteenth chapter writing thus , now when we come to the putting in●ure of that necessary pleasure , with which we refresh our bodies , who is able to declare in words , how it suffers us not to know the measure of necessity ? but if there be any of those things that yield delight before us , it by their means steals a way , and hides , and leaps over the bounds and limits of procuring health ; whilest we cannot think that to be sufficient , which is indeed sufficient , being willingly led on by the provocation thereof , fancying our selves to be about the business of health , when indeed we are about the service of pleasure : so that lust knows not where necessity ends . in these words he refers the ground of this difficulty to pleasure , which blinds us that we cannot discern when we are come to the due measure we ought to hold , but hides the bound-marks thereof , to draw us past them , and perswades us that we do but make provision for health , when in very truth we canvass for pleasure . concerning the discovery of this measure therefore are we to treat in the second place , producing rules , whereby it may be clearly and certainly found out . 8. but here perhaps some will object , that in monasteries and other regular societies , such as are colledges in the universities , &c. no man need trouble himself touching this measure , inasmuch as either the statutes of the societies , or the discreet orders of superiors have set down the just measure that is to be held , appointing according to the several seasons of the year such and such portions of flesh , egges , fish , roots , rice , butter , cheese , fruits , and broths ; and such quantities of wine and bear , as are fit ; all of them being proportioned out by weight and measure : so that we may boldly ( say they ) take our allowance in these things without danger of excess . these men will by no means believe , that the catarrhs , coughs , head-aches , pains of the stomach , fevers , and other the like infirmities , whereinto they often fall , should proceed from the excess of their food ; but lay the fault upon winds , ill airs , watchings , too much pains-taking , and other the like outward causes . but questionless they are deceived in this opinion ; inasmuch as it cannot possibly be , that any one certain measure should be found proportionable to so many different sorts of complexions and stomachs , as use to be in such kind of societies : so that what is but reasonable to a young and strong body , is more than twice or thrice too much for an old or infirm person : as thomas , following aristotle , doth well prove , 2. 2. q. 141. art . 6. and is indeed of it self without proof manifest . these allowances then both for quantity and variety , are not set out by founders and superiors , as just measures for every man , but with the largest for all in general ; to the intent that the strongest , and they who need most , might have enough , and the rest might take of that which best liked them , ( yet always keeping within those limits which reason prescribes , ) and in those things which they forbore , might have opportunity to exercise their vertue . for it is no great glory to shew temperance in the absence of temptations : but to keep hunger on foot at a banquet , and to restrain the greediness of the belly in the midst of provoking dainties ; why , this is a mastery indeed , especially to novices , and such as have not gotten the victory over their appetites . it is a great mastery , i say , and therefore undoubtedly of no small price with god. to the intent therefore that the exercise of this vertue , and the benefit of the reward that by gods mercy belongs to it , might not be wanting to them that seek and endeavor the increasing of their reward hereafter , the founders and institutors of religious societies have perhaps allotted a larger measure , and more variety of food , than is necessary , or they would have every one to make use of . touching this matter we have a very pertinent example in the life of pachomius , faithfully written 1200. years ago , as it is extant in surius , 14. maii. where it is mentioned , that this pachomius in his monasteries , and especially in those that younger persons lived in , would have ( beside bread and salt ) some sod or rost meat set before all the monks , to the intent that , albeit the most of them were so abstemious , that they contented themselves only with bread and salt , or some * green fruit , yet they might have it in their free choice and liberty , either to eat thereof , or to forbear : and so , if either for mortification sake , or the better fitting of themselves for devotion , they should abstain , they might exercise a greater vertue ; since it is a more difficult thing to abstain , when meat is set before us , and by its presence doth provoke the appetite , than when it is removed out of our sight . more to this purpose may be read in jacob. de paz. tom. 2. l. 2. de mortif . ext . hom . cap. 5. nor will it any thing at all abate from the probability of this opinion , to say that in this allowance of variety and abundance there was a direct intention of giving some kind of refreshment to nature : inasmuch as the refreshment , which the institutors and founders of these societies meant , consisteth not in this , that the true and right measure of temperance should at any time be notably exceeded ; but that there might be now and then an opportunity of delight ministred , through the different and grateful savor of sundry kinds of meats : yet so always , as this delight should be kept bounded within the limits of temperance , and the appetite never fully satisfied . for whatsoever exceeds this measure , is to be accounted vice , be it upon what occasion it will , whether of marriage , dedication of churches , or any other solemn feasts whatsoever . now that is alwaies excess , which proves more in quantity , than the stomach can perfectly digest without leaving any crudities at all behind . chap. iii. seven rules for the finding out of the right measure . 9. now to find out this right measure , we shall make use of these rules and observations following . the first rule is , if thou dost usually take so much food at meals , as thou art thereby made unfit for the duties and offices belonging to the mind , such as are prayer , meditation , studies of learning , and the like ; it is then evident , that thou dost exceed the measure which thou oughtest to hold : for both nature and reason exact , that the vegetative part in a man ( that is , that wherein the growth and conservation of the body consisteth ) should be so ordered and cherished , as that there should arise no offence or damage thereby to the animal and reasonable parts of the soul ; in as much as the vegetative part is ordained to the service of these other and therefore ought to be of furtherance and help , and no ways of hinderance unto them in their several functions and operations . whenever therefore there is so much food taken in upon account of the vegetative part , as proves of any remarkable offence or hinderance to the operations of the superior faculties , to wit , of the senses , the imagination , the understanding , or the memory ; then it is a sign , that the fitting measure in this kind is exceeded . now this impediment and offence proceeds from the abundance of vapors , that are chiefly sent up into the head out of the stomach : which , as experience demonstrates , would be but sparingly sent up , if this measure were not exceeded . for they who follow a sober course of life , are as apt and ready to all services and imployments of the mind after their meals , as before : as our author , whom we have annexed to this present treatise , doth oft times testifie ; and my self , and divers others of our society do daily make proof of . nay , those holy fathers of old , who eat only once a day , did it so sparingly , as they were no whit at all thereby hindered in their performances of the functions belonging to the mind : how much more easily than may it be effected by them , who divide the quantity , and twice a day use moderate refection ! 10. i said before , that those vapors and fumes , which cloud and overshadow the clearness of the brain , are chiefly caused by the meat taken down into the stomach : chiefly , i say , in regard that however this be the principal , yet it is not the only cause . for these vapors proceed not only from the meat immediately before taken , which begins to boil and concoct ; but also from the abundance of blood and other humors , which are in the liver , the spleen , and the veins : which together with the meat fall on seething as it were , and send up great abundance of these kind of sooty fumes . but a sober diet doth by little and little diminish this * abundance of humors , and abates this * ill moisture , and reduceth them to their due proportions both in quantity and quality : so that they do not more upon eating send up these kind of fumes . for when nature doth perfectly govern all the humors of the body by the ministery of the vegetative faculties , she doth so order and dispense all things , as neither any diseases arise in the body , nor any impediment follows to the superior offices and duties of the soul . nor matters it at all , that many men addicted to sobriety are accustomed to sleep a while after dinner : inasmuch as they do it to the intent , that their vigor and the spirits , which have been spent and wasted by any labor , either of mind or body , might be refreshed and restored by the means of sleep : for sleep serves to both these ends . and then besides , that sleep of theirs is very short , and such as they could easily forbear , but when by weariness and custom they are inclined thereunto . some of them indeed sleep a good while , but those use to abate as much of their nights rest , as they take out thus in the day , dividing as it were into two parts the rest and sleep that is due to their bodies . but indeed generally it is more agreeable to health , to forbear all sleep after meat at noon , according to the commonly received opinion of physicians . 11. the second rule is , if so be thou take so much meat and drink , as thou afterwards findest a certain kind of dulness , heaviness , and slothful weariness , whereas before thou wast quick and lightsome ; it is a sign that thou hast exceeded the fitting measure : except this come to pass through present sickness , or the reliques of some former disease . for meat and drink ought to refresh the strength and powers of the body , and to make them more chearful , and no ways to burden or oppress them . they therefore who find their constitution to be such , as they feel oppression after their meals , ought to make abatement of their daily allowance , having first used good and diligent consideration , whether this inconvenience arise from the abundance of their meat , or of their drink , or of both together : and when they have found out where the error lies , it is by degrees to be amended , till the matter be brought to that pass , that there be no more feeling of any such inconvenience . 12. many there be , who are much deceived in this case ; who although they eat and drink liberally , and use nourishing meats , yet nevertheless complain of continual weakness and faintness ; and that , they perswade themselves , comes from the want of nourishment and spirits : whereupon they seek out meats of much nourishment , and provide breakfasts , betimes in the morning , lest nature , should faint for want of its due sustenance . but , as i said , they are miserably beguiled in this opinion , and do hereby add a surcharge to their bodies , which are in truth already overburdened with ill juice and moisture . for this weakness which they complain of proceeds not from defect of nutriment , but from the abundance of ill humors ; as both the constitution of their bodies , and the swelling of their bellies in particular do evidently shew . now these ill humors do cloy up the muscles and the nerves , through which the spirits have their course and passage : whereby it comes to pass , that the animal spirits ( from which , as from the most general and immediate instrument of the soul , all the vigor of the body in sense and motion is derived ) cannot freely take their course nor govern and order the body 〈◊〉 they ought . and hence comes that weakness and lumpishness of the body , and that dulness of the senses , the animal spirits being as it were intercepted in their passage by this excess of humors . daily experience shews this to be true in divers bodies abounding , with ill humors and vicious moistures , which in the morning are faint and dull , through the superfluities of moisture remaining in them upon their former nights supper & sleep : but when these moistures are consumed by abstinence and * the purgations of the head , they become more chearful and active ; and this vigor goes on still increasing till night come , albeit they take little or nothing at all at noon . but in case they eat , whilest these moistures remain unconcocted in the body , especially if it be in any great quantity or moist food , the indisposition is renewed , and they presently return to their former misery . wherefore if a man desire to be always quick , apt , and ready to motion and to every other use of his senses , these humors are to be lessened by abatement of diet , so that the spirits may have their free passage through all parts of the body , and the mind may find them always ready to every motion and service in the body . 13. the third rule is , we must not pass immediately from a disordered kind of life to a strict and precise course : but it is to be done by little and little , by small abatements subtracting from that excessive quantity , whereunto we have been accustomed , until at last we come to that just measure , which doth not at all oppress the body , nor offend and hinder the operations of the mind . this is a common tenet amongst physicians . for all sudden changes , if they be any thing remarkable , do prejudice nature ; in regard that custom gets almost the force and quality of nature it self : wherefore it cannot but be very dangerous to be driven off forcibly from that , which a man hath been long used unto , and to be put upon the contrary . for as that which is against nature , so likewise that which is against long and inveterate custom , is very grievous to be undergone , whilest the strength and power of custom remains on foot . we must therefore break off old usages by degrees , and not all at once ; going backward step by step , as we grew on towards them : and so the alteration being not much perceived in the progress , will be less difficult in performance . 14. the fourth rule is , that albeit there cannot be any one determinate quantity set for all , in respect of the great difference of ages , strength , and other dispositions in men ; as also in respect of the great diversity in the nature and quality of several kinds of food : yet notwithstanding generally for them who are stept in years , and for those who are of weak complexions , it seems twelve , thirteen , or fourteen ounces of food a day should be enough ; accounting into this proportion bread , flesh , egges , and all other kind of victuals : and as many , or but a few more ounces of drink would suffice . this is to be understood of those , who use but little exercise of body , and are altogether addicted to study , and other offices and imployments of the mind . verily lodowick cornaro , whose treatise touching a sober life we have hereunto annexed , approves greatly this measure , having stinted himself thereat , when he was thirty six years old , and kept it constantly as long as he lived , and that was indeed very long , and with perfect health . the holy fathers likewise that lived in the deserts , albeit they fed only upon bread , and drank nothing but water , exceeded not this proportion , establishing it as it were by law every where in their monasteries : for so cassianus writes in his second collation of abbat moyses , chap. 19. where abbat moyses being demanded what was the best measure of temperance , answered on this wise : we know there hath oft times much discourse been amongst our ancestors touching this matter . for examining the several manners of abstinence used by divers , to wit , of those who passed their lives only with pulse , or altogether with herbs , or fruits , they did prefer before them all the refection by bread alone . the most equal measure whereof they did conclude to be in * two biskets ; which small cakes it is very certain were scarce a pound weight . so that it appears they did count the just allowance for a day to be twelve ounces of bread , which might generally suffice for all . for the pound weight amongst the ancients was not of sixteen ounces , as our pound weight now is , but only of twelve ounces . 15. some do think , that each of these cakes should be a pound weight : and so they understand those words of abbat moyses , which small cakes , that is , each of them severally , and not both joyntly . but that it cannot be so understood , will be very plain to them that well consider the matter . for first , his intention was to express , how much the whole allowance , which was in two several cakes , did weigh , and not what each cake weighed . moreover , that measure of bread was , as abbat moyses teacheth , very scant , and difficult to be observed , chap. 21. now if the two cakes had been two pounds , that would not have been a scant allowance for a day , nor hard to be kept , especially by old men . for who is there , that may not be contented with such a quantity of bread , or can be said after the taking thereof to have eaten but moderately and sparingly ? nay verily , even amongst us of these colder climates , it would be thought very strange , if any of those whom we call religious , should at one meal eat up two pound weight of bread : undoubtedly such a one could not be esteemed ( in regard of the quantity ) abstinent or sober , but rather a great feeder and devourer . moreover , these two cakes did not so allay hunger , but that there were some , who chose rather to fast two days together , than every day to refresh themselves with others : their reason , as abbat moyses reports , chap. 24. ( though he much disallow it ) was , that by this double portion they might be able fully to content and satisfie their appetite . now what man ( i pray ) devoted to the exercises of the mind is there , that can at one repast eat up four pounds , or forty eight ounces of dry bread ? lastly , as abbat moyses recounts in the 11 chap. . abbat serapion being a little boy , after he had at meals with others at the ninth hour of the day eaten his two cakes , was still a hungry ; whereupon he was wont to steal a third bisket , which he used to eat in secret . now what child can eat three pounds of bread at once ? it seems therefore very certain , that these bisket cakes were but six ounces a piece , and two of them together weighed only a pound . now if these holy fathers upon long experience found twelve ounces of dry bread , without any other sort of * food , to be enough , and with this diet conserved themselves healthful and sound in all their members and senses , even to decrepit age : how much more than may six , seven , or eight ounces of bread suffice , together with six or seven ounces of other choise victuals , which yield double the neutriment that dry bread doth ! considering withal that instead of water ( which served their turn , and of it self nourisheth not at all ) we now drink bear or wine , which yield much nutriment . last of all , experience demonstrates , that there are many , who live with far less quantity of meat . now although our speech here be chiefly touching weak persons , and those that are declining in years ; yet i hold it very probable , that the aforesaid measure is large enough for the most part , even for those that are in health , and strong , and in the flower of their age , if they be such as give themselves to prayer , study ; and other such like operations and exercises of the mind . and this may be made good by infinite examples of holy men , who from fifteen , sixteen , or twenty years old , have kept themselves to this stint , or it may be less ; albeit they eat nothing but bread , herbs , or pulse , nor used other drink than water : and yet nevertheless they lived exceeding long and healthfully , in the height of labors and afflictions both of their minds and bodies : as is plain to be seen in many , whose lives are extant in history ; some whereof , we will set down , num. 35. furthermore , i incline to hold this measure sufficient , in regard it was commonly established as it were by law in sundry monasteris , as ordinarily sufficient as well for the younger , as for the elder sort of people . so that those ancient fathers , who had the largest experience of these matters , and best knew what was requisite in this kind for nature , judged that this measure might ordinarily suffice to all ages . of the same opinion is our author , and confirms it by his own example : for he began to keep this stint at thirty six years old . now whereas some may here object , that panada , although it weigh seven , or eight , or nine ounces the mess , yet the water or broth being deducted , there remains not in truth above three or four ounces of bread , or other solid ingredients . the solution is easie . for when * meats and drinks are mingled ( as in panada , and other such like * suppings ) they are to be severally weighed and reduced to the making up of the just measure of that kind , to which they properly belong . and so drinking liquors are to be put on the account of drink , and bread , and other ingredients on the account of meat . but it is not our intent to prosecute these smaller matters : it is enough to have made a general remonstrance , that this measure which we have put , is not contrary to reason . 16. the fifth rule is , that as touching the quality of the food , there is no great care to be had , if so be a man be of a healthful constitution , and find that such kind of meat as he makes choice of , doth not offend nor harm him . for almost all sorts of meats that are commonly used , do well agree with good and healthful constitutions , if so be the right quantity and measure be kept : so that questionless a man may live long and healthfully on bread only , with milk , butter , cheese , and beer ; especially if he have from his childhood been used unto them . but from all those sorts of food , whereby a man finds prejudice , he must abstain , albeit they relish his taste never so well : at least he may not use them in any quantity . of this sort are for the most part fat meats , which make loose the stomach , and weaken the astrictive and retentive faculty thereof , so as the other sorts of meat are much hindered in their concoction , and are indeed caused to slip out of the stomach undigested , and half raw as it were . besides , these fat meats do send up store of fumes into the head ; whereupon follow * clowdinesses in the brain , coughs , * wheazings , and other infirmities of the lungs . last of all , they themselves , except they be very well concocted ( to which intent both a good stomach , and length of time is required ) turn into evil humors , and to the matter of fevers ; inasmuch as they are converted partly into cholerick , and partly into phlegmatick juices and moistures . students therefore are to use these kind of meats but sparingly , & with a sufficient quantity of bread taken together with them : for so the damage which they bring may be in great part avoided . 17. of the same nature likewise ( as experience shews ) are all those kind of meats , which in the head breed cataracts , clouds , dizzinesses , distillations , and coughs ; and in the stomach breed crudities , inflations , gripings , gnawings , frettings , and the like ; and in a word , all those which any way breed damage to the constitution of the body , or impediment to the functions of the mind . for how sensless a thing is it , to buy the vile and fading pleasures of gluttony at the rate of so many inconveniences ! undoubtedly a man cannot make plainer proof of his thraldom to gluttony , than when he thus thrusts and pours in that which he knows is hurtful unto him , only to content his licorish appetite . now when we say , a man must warily abstain from these kinds of food , it is not so to be understood , as that a man may not ( for example ) eat a little of * colewort , onions , cheese , beans , pease , and the like ; although they naturally breed melancholy , choler , * slime , and windiness : but that he ought not to eat them in any notable quantity . for these being but seldom used , and in small quantities , cannot hurt , especially when they be pleasing to the appetite . nay , it oft-times happens , that those things which do hurt being taken in larger quantities , do in lesser proportions benefit nature . 18. amongst all these kind of meats there is none more fit for weakly and aged persons , than panada ; with which alone , and now and then an egge or two , a man may live very long , and with great healthfulness ; as our author testifieth . panada is the italian name of that kind of pap or gruel , which is made of bread and water , or some flesh-broth boiled together . the reasons why this sort of food is so excellent , are , because it is most light and easie of digestion , being prepared by art , so as it is very like to that chylus , which the stomach makes by the concoction of meats : as also , because it is most temperate in the qualities thereof : and further , it is little subject to putrefaction and corruption , as many other sorts of meats be , which do easily corrupt in the stomach . last of all , it breeds abundance of good blood : and if occasion need , it may easily by supply of other ingredients be made more hot and nourishing . so that worthily was it spoken by the wise man , ecclus. 29. the principal of mans life are bread and water . by which words he would teach us , that mans life is mainly supported and upheld by these two things : and therefore they being the most fit and proper for the conservation of life , the solicitous pursuit of costly sorts of flesh and fish , serving only for enticement and nourishment of gluttony , is altogether needless . plutarch , in his book concerning the preservation of health , doth not allow of flesh : for thus he writes : crudities are much to be feared upon eating of flesh : inasmuch as these sorts of food do at first very much oppress , and afterwards leave behind them malignant reliques . it were surely therefore best , so to accustom the body , that it should not require any flesh at all to feed on . in regard that the earth produceth abundantly not only those things which serve to nourishment , but also that which may suffice to pleasure and delight : a great number of which thou mayst feed upon without any manner of preparation ; and the other , by compounding and mingling them in a thousand several ways , may be easily made sweet and pleasant . to this opinion of plutarch many physicians agree ; and experience , the surest proof to go upon , confirms it . for there are many nations which seldom eat flesh , but live chiefly on rice and fruits ; and yet notwithstanding they live very long and healthfully ; as the japans , the chineses , the africans in sundry regions , and the turks . the self-same is to be seen likewise amongst us in many husbandmen and others of mechanick trades , who ordinarily feed on bread , butter , pottage , pulse , herbs , cheese , and the like , eating flesh very rarely ; and yet they live long , not only with health , but with strength . i say nothing of the fathers in the desert , and of all monasteries of old . 19. the sixth rule for them who are careful of preserving health , is , that above all things they must beware of variety of meats , and such as are curiously and daintily drest . from this ground , that most learned physician disarius , in macrobius , lib. 7. saturnal . cap. 4. and socrates , give warning to eschew those meats and drinks , * which prolong the appetite beyond the satisfaction of hunger and thirst . and indeed it is á common rule of all physicians . and the reason is , because change and variety tolls on gluttony , and stirs up the appetite , so that it never perswades it self to have enough . by which means it comes to pass , that the just measure is enormously outshot , and oft-times as much as nature required , is thus thrust in by licorishness . besides , divers meats have different natures , and several tempers , and oft-times contrary ; whereby it comes to pass , that some are sooner digested , and others later : and hereupon ensue marvellous crudities in the stomack , and in truth a depravation of the whole digestion ; whereby are bred swellings , gripings , colicks , obstructions , pains in the reins , and the stone : for by means of the excessive quantity , and also of the diversity , there are bred many crudities , and much corruption in that chylus or juice , out of which the blood is to be made . whereupon francis valeriola , a notable physician , disputing , in the second book , and 6. chap. of his common places , of this matter , saith , this seems equally agreed upon by all physicians , that there is nothing more hurtful to mens health , than variety and plenty of meats on the same table , and long sitting at them . you shall find much more , excellently discoursed to this purpose , in mácrobius , in the forecited place . xenophon , in his first book of the sayings and doings of socrates , writes , that in his diet was most spare and simple , and such , as there is no body but may easily provide himself as good as that which socrates used ; it being of very little cost and charge . athenaus , in his second book reports out of theophrastus , that there was one phalinus , who all his life long used no other meat or drink , than milk alone : and there he mentions sundry others , who used plain and simple diets . pliny , in his eleventh book , and 42. chap. writes , that zoroastres lived 20. years in the desert , only feeding on cheese , which was so tempered , that it was not empaired by age . in a word , both of old in all forepast ages , and now amongst us , they in every nation live longest and most healthfully , who use a simple , spare , and common diet. 20. the seventh rule . forasmuch as all the difficulty in setting and keeping of a just measure , proceeds from the sensual appetite ; and the appetite ariseth from that apprehension of the phancy , or imagination , whereby meats are conceived to be delightful and pleasant : special care is to be used touching the correction and amendment of this conceit and imagination . to the furtherance whereof , two things amongst all other will most conduce . the first is , that a man withdraw and apart himself from the view of feasts and dainties , to the end they may not by their sight and smell , stir up the phansie , and entice on gluttony : inasmuch as the presence of every object doth naturally move , and work upon the faculty whereunto it appertains . and therefore it is much more difficult to restrain the appetite , when good cheer is present , then not to desire that which is away . the self-same happens in all the objects and allurements of the other senses . the second help is , to imagine these self-same things , whereunto gluttony allureth us , not to be as she perswades , and as outwardly they appear , good , pleasant , savory , relishing , and bringing delight to the palate ; but filthy , sordid , evil-savored , and detestable , as indeed after a very little while they prove . for all things , when they are resolved into their principles , shew what they be in truth , and manifest what it was that lay disguised under that amiable appearance , wherewith they presented themselves . now what can be imagined more unsavory , or loathsome , then these dainties , assoon as they have received a little alteration in the stomack ? nay verily , by how much any thing proves more delectable to gluttony , by so much doth it instantly prove more abominable in truth , and yeelds the worse and more noysome smell . whereupon they who give themselves to delicacies , were it not for the help of outward perfumes , would undoubtedly be as intolerable through the evil savors that arise from their bodies , as dead carcases are . their excrements likewise are of most noysome savor , and all the breathings of their bodies accompanied with a most filthy smell . the contrary whereof is to be seen in country people , and mechanick artificers , who live temperately upon brown bread , cheese , and other such like ordinary food . and this verily was excellently contrived by gods ordinance , to the end that we should learn thereby , so much the more to contemne delicacies , and to content our selves with simple and plain fare . this matter therefore is often to be thought upon , and the phancy by continual meditation accustomed thereunto . chap. iv. answer is made unto certain doubts and objections . 21. but here arise two doubts : the first whether both the quantity and quality of the meat and drink ought not to be varied according to the seasons of the year . forasmuch as it seems a larger quantity of food is agreeable to winter , than to summer ; in regard that in winter time ( as hippocrates affirms , sect. 1. aphorism , 15. ) mens bellies are hotter , by reason that the cold without forceth the heat into the inward bowels , as it were from the circumference into the center : but in summer , upon a clean contrary ground , mens bellies become more feeble ; to wit , in regard that the heat is drawn out by the warmness of the air from the inward parts , as it were from the center to the circumference , and there dissipated . in like manner , drie and hot meats seem more proper for winter , in regard of the abundance of phlegme which is then bred , and is not so readily dissolved : but in summer , moist and cooling meats are better , inasmuch as through the heat of the outward air there is a great dissipation of humours , and much drying of the body . to this i answer , according to physicians rules we ought indeed so to do ; nevertheless not over scrupulously nor precisely , but as occasion fereth . for if opportunity be wanting , there is no great care to be had touching this business . for if we find necessity of a drier kind of diet in winter , or long continued moist weather , we may easily remedy the matter by increasing our stint of bread , and diminishing the stint of our drink , or other kinds of moist nourishment . for the abundance of drink and other moist food , which is beneficial in dry weather , will be of prejudice , if it should be continued many days together , when the air is raw and cold : for it may perhaps breed distillations , hoarsnesses , and coughs . and on the other side , when a moister kind of diet seems requisite , the stint of the drink may be augmented , putting a larger quantity of water into the wine ; or instead of wine we may use small beer , which will sufficiently moisten and refresh . the holy fathers of old seem not to have made any account at all of this diversity of seasons , having appointed the self-same measure of one and the self-same kind of meat and drink for the whole year throughout ; and yet notwithstanding they lived exceeding long . but now adays in monasteries there is good provision made this way for health , there being change of victuals appointed according to the season ; out of which they who follow temperance , may make choice of what they find most convenient for them . 22. the second doubt is , whether this measure and stint which we have prescribed , or any other which men shall find meet for them , is to be taken at one meal , or more . to which i answer , that however all the ancients , who did so notably practise temperance , contented themselves with one meal a day , and that either after sun-set , or at the ninth hour of the day , that is , three hours after noon ; as cassianus reports in the second collation of abbat moyses , chap. 25. and 26. nevertheless many there be that think it more convenient , for old men to make two meals a day , dividing the foresaid measure into two parts . and the reason is , because old men being not able to take much sustenance at once , it is better that they should eat oftner , and smaller quantities . for by this means they will not be oppressed with meat , and make their digestion easier . wherefore they may take 7. or 8. ounces at dinner , and at evening 3. or 4. or otherwise , as they shall find it most convenient for them . but verily in these matters long custom bears great sway , and much regard is to be had likewise to the disposition of the body . for if the stomack abound with cold and tough phlegme , it seems to be more expedient , that a man should make but one meal a day , in regard that there is a good space of time requisite for the concocting and dispersing of them : and this i have by experience abundantly made proof of . yet notwithstanding if the meal be deferred till night , it will be good to take some small modicum at noon , and such in particular , as may help to drie up the vicious moisture of the stomack . or if so be the chief meal be a dinner , it will not be amiss at night to take some dried raisins , with bread or the like . for they who are thus affected , ought to have especial care that this moistness of the stomack be corrected , as much as may be : in regard that from this indispositinn the stomack is troubled with wind , and the head filled with cloudiness and tough phlegme . one said of old , that * wisdoms residence in dry regions , and not in boggs and fennes . on which ground heraclitus left it for an axiom , * a drie light ( makes ) the wisest mind . 23. some will perhaps object against this which we have delivered . that this stinting a mans self at a set measure for meat and drink , is a thing that hath been reproved by many excellent physicians : in regard that by this means the stomack is contracted or made narrow , and at last becomes so proportioned to this set quantity , as if at any time it chance to exceed , it feels great oppression and hurt , inasmuch as it is thereby extended or enlarged beyond that which it useth . for the remedy of which inconvenience they advice , that a man should not keep always one stint , but sometimes take more food , and sometimes less . which opinion seems to be confirmed by hippocrates , aphor. 5. sect . 1. where he writes thus ; a very slender , set , and exact diet is perilous even in them that are in health ; inasmuch as they become thereby less able to endure errors when they happen . and therefore in this respect a slender and exact diet is more perilous , than that which is a little fuller . 24. i answer , that this rule of the physicians takes place in them , who cannot stedfastly hold the same course of temperance , in regard of the often intercourse of feasts and banquets , which they either cannot , or will not avoid ; and have not so gotten the mastery of gluttony , as they are able to restrain their appetites , and keep themselves in their wonted bounds , when they see abundance of dainties before their eyes , and are on every side enticed , and combated by perswasions and arguments of them that are in company , to take their part of them . for verily these men upon such filling of themselves will run upon some inconvenience , for the reason above specified . but the case is otherwise with them , who may well avoid these occasions and excesses , and are able to hold themselves in their own course . for to them a set measure is most fitting , especially if they be weakly or old , as both experience and reason evidently convince . nor doth it matter much , if now and then through some occasion they be drawn to exceed this measure : in regard that one or two excesses do not much harm , if so be a man instantly return to his wonted sobriety , and either altogether in such cases omit his next repast , or else make it as much sparer , as the former was excessive . as suppose using to eat moderately both at dinner and supper , thou be drawn on to eat more largely at dinner , than forbear thy supper altogether : and if at supper thou exceedest , forbear thy dinner the next day after . this inconvenience therefore is not of that moment , that for shunning the hazard thereof , a man should refuse to bind himself ordinarily to a set measure in his food ; inasmuch as such accidental excesses , so they happen but seldom , are of little prejudice even to old and weakly disposed persons . 25. but if these excesses come often , or be continued many days together , they who are used to a set stint , will find much hurt by them , and especially they who are sickly or stricken in age . our author relates , that having lived from the 36. year of his age to the 75. with only twelve ounces of food , and fourteen of drink for the day , he did all that while enjoy his health very prosperously : afterwards by the physicians counsel , and through his friends importunity , he was over-ruled to add only two ounces a piece both to his food and to his drink . but this small addition after ten days brought upon him many great infirmities ; to wit , very sore pain in his side , much grief in his chest , and a fever , which held him 35. days , so that the physicians gave him over for a dead man : nor could he have been cured , but by returning to his former custom . i my self also know one , who for many years together having used himself to suppers , taking only a bit at noon , and that of some dry kind of food , was by the perswasions of friends drawn on to eat a little more largely at noon , and that of liquid substance : which thing after ten or twelve days space brought upon him such cruel pains in his stomach and bowels for divers weeks together , that it seemed verily he would have died . from which although he was twice recovered by the help of many remedies , and the care of excellent physicians , yet he did still fall again into the same passions . at last , upon his third relapse , after many days torment , the altering of his wonted custom came to remembrance , which when he had well bethought him of , he did conclude it was the true ground of all this mischief : whereupon he determined to return to his former course . which he no sooner began to do , but the very first day his pains asswaged , and in four days space were so quite gone , as there remained nothing behind , save a great debility and weaknesses of body : which yet notwithstanding by little and little wore away likewise by means of that sober and dry diet . for it is not the abundance of meats , nor the daintiness , that strengthens nature ; but the moderate quantity proportionable to the strength , and the good condition of the food answerable to the constitution of the body . 26. nor is hippocrates aphorism above alledged , contrary to this opinion of ours : inasmuch as he there intends by a spare diet , that which is of so small nutriment , and so little in quantity , as is not sufficient for the maintenance of strength , and upholding of a mans constitution . but we allow all sorts of meats that are agreeable to nature , and that measure and quantity , which is most convenient and proportionable to the stomach , and best conducing to health . 27. but some will say , it 's not in every bodies power , ( or at least not with convenience ) to observe this exact course of diet : what then ? is there no other way for a man to preserve his health , and to prolong his life ? i answer , there is only one , which many excellent physicians have prescribed . and that is , that every year twice , namely in the spring and autumn , the body should be well purged , and cleared of all ill humors . i speak of those who do not ordinarily use much exercise of the body , but are altogether intent upon the imployments of the mind ; such as are church-men , lawyers , scholars , and the like . now this purging ought to be after a good preparation of the evil humors , and that by the advice of a skilful physician : nor ought it to be done by strong medicines one upon the neck of another ; but gently , taking the medicines two or three days together . for so they will both be easilier born , and with much more benefit . for the first day , the first region ( as the physicians term it ) is to be purged , that is , the bowels : the second day , the liver : and the third day , the veins , in which lies the great drain of ill humors . for they who do not live temperately , do every day add some crude humor , which being sucked in by the veins as by a spunge , is afterwards dispersed through the whole body . 28. so that after two or three years space there is ofttimes such a mass of ill humors gathered in the body , as a vessel big enough to hold two hundred ounces would scarce serve to receive them in . now these humors in tract of time do corrupt and putrifie , and cast a man upon mortal infirmities ; and are the very true ground why most men die so much before their time . for almost all that die before old age , die by this means : those only excepted , who are slain by outward violences ; as by fire , sword , wild beasts , water , or the like : as also those who die of the stone , of poyson , of the plague , or some such other infection . and questionless there be many , who with store and plenty of all things in their own houses , die and perish through this abundance of malignant humors in their bodies ; who had they been condemned to the gallies , and there kept at bisket and water , might have lived long , and with good health . this danger therefore may in great part be remedied by purging seasonably , at least twice every year . for so it will come to pass , that neither the quantity of the ill humors will be very great , nor be much putrified , being evacuated and kept under by this purging at every half years end . i have known many , who by this means have prolonged their lives to extream old age , and scarce all their lives long been oppressed with any great sickness . chap. v. of the commodities which a sober diet brings to the body ; and first , that it freeth almost from all diseases . 29. now follows the third of those things , which we propounded , to wit , the explication of those commodities , which a sober life brings both to soul and body . the first benefit therefore is , that it doth free a man , and preserve him from almost all manner of diseases . for it rids away catarrhs , coughs , wheazings , dizzinesses , and pains of the head and stomach : it drives away apoplexies , lethargies , falling-sickness , and other ill affections of the brain : it cures the gout in the feet , and in the hands , the * sciatica , and those diseases that grow in the joynts . it likewise prevents crudity , the mother of all diseases . in a word , it so tempers the humors , and maintains them in an equal proportion , that they offend not any way either in quantity or quality . now where there is an agreeable proportionableness amongst the humors , there is no matter for sickness to work upon : inasmuch as the ground of health lies in this , that the humors be rightly and proportionably tempered in the body . and this both reason and experience doth confirm . for we see , that those who keep them to a sober course of diet , are very seldom or rather never molested with diseases : and if at any time they happen to be oppressed with sickness , they do bear it much better , and sooner recover , than those others , whose bodies are full fraught with ill humors , bred through the intemperance of gluttony . i know very many , who although they be weak by natural constitution , and well grown in years , and continually busied in imployments of the mind , nevertheless by the help of this temperance they live in health , and have passed the greatest part of their lives , which have been many years long , without any notable sickness . the self same is to be made good by the examples of the holy fathers and monks of old , who lived very long , healthy , and chearful in the height of spare diet . 30. the reason hereof is , for that almost all the diseases , with which men are ordinarily vexed , have their beginning and birth from repletion ; that is to say , from mens taking more of meat and drink , than nature requires , and then the stomach can perfectly concoct . in proof whereof we see , that almost all diseases are cured by evacuation . for blood is taken away either by opening a vein , or by cupping-glasses , leaches , or otherwise , that nature may be lightened : the great overflowing of humors in the bowels , and throughout the whole body , is abated and drained by purgings and other medicines : abstinence and a very spare diet is prescribed . all which ways of cure do plainly shew , that the disease was bred by repletion : for contraries are cured by contraries . whereupon hippocrates , sect. 2. aphor. 22. saith , whatever diseases are bred by repletion , are cured by evacuation ; and those that are bred through evacuation , by repletion . but diseases by evacuation happen seldom , and scarcely otherwise than upon dearths , sieges , sea-voyages , and the like chances . in which cases , the adust humor , which the heat through want of food hath bred and kindled , is first to be removed ; and after that , the body by little and little is to be nourished and strengthened , the measure of food being increased by degrees . the self-same course is likewise to be held for the repair of nature , when upon great sicknesses the evacuations have been many , whereby the strength hath been much impaired . since therefore almost all diseases proceed from this ground , to wit , that more food is taken into the body , than nature requires ; it will follow , that he who follows the just measure , shall be free from almost all diseases . which thing is also intimated in that famous saying of hippocrates , l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sect . 4. * the rule of health , is to eat without fulness , and to be diligent in labor . whereby he makes the true course of preserving health to consist in spareness of food , and exercise of the body . 31. the self-same is confirmed by that which physicians affirm , that crudities are the nursery of all those diseases wherewith men are ordinarily vexed . whereupon galen , in his first book concerning meats of good and evil juice or nourishment , saith , no man shall be oppressed by sickness , who keeps himself warily from falling into crudities . and in respect of these crudities the common saying is , that more are killed by * surfets than by the sword . and the holy scripture saith , ecclus. 37. many have perished by surfets ; but he that is temperate should prolong his life . and a little before , be not greedy upon every dainty , and pour not thy self out upon every meat ; for in many meats there will be sickness . now a sober course of diet doth prevent these crudities , and thereby cuts away the ground of diseases . that which we call crudities , is the imperfect concoction of food . for when the stomach , either through the over-great quantity of meats , or for their refractory quality , or for the variety of them taken at the same time , or because there was not a due space of time left for the perfect concoction of food , doth imperfectly digest : then that chylus or juice , which it makes of the meats so taken , is said to be crude , that is , raw , or to have crudity in it ; which brings many inconveniences . first , it fills the brain and bowels with many phlegmatick and bilious excrements . secondly , it breeds many obstructions in the narrow passages of the bowels . thirdly , it corrupts the temper of the whole body . lastly , it stuffes the veins with putrid humors , whereof proceed very grievous diseases . 32. these things might be largely demonstrated ; but the thing is manifest enough of it self , especially the first and the second point : i will only therefore explain the third and fourth . when the chylus is crude , or malignantly concocted by the stomach , and rather corrupted than digested ( for so aristotle calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a corruption , not a concoction ) there cannot be bred good blood in the store-house of the liver , out of this kind of chylus , but only that which is bad and vicious . for , as physicians affirm , the second concoction cannot amend the first . now then from corrupt blood there cannot be made good nourishment in the body , but of necessity the whole temper of the body is corrupted , and so becomes subject to diseases . for the third concoction , which is made in the small pores of the body ( where the blood is assimilated to every part which it is to nourish , and lastly disposed to the receiving of the form thereof ) cannot mend the second . by this means the temper of the body through these crudities is by little and little altered , and marred , and made subject to many inconveniences . again , the crudity of the chylus is a cause , that the veins through the whole body are replenished with impure and foul blood , and such as is mingled with many evil humors , which in tract of time do by little and little putrifie , and at last upon occasion of labor , heat , cold , winds , and the like , are set on fire , breaking out into great and perilous diseases , whereby an innumerable company of men do perish even in the flower of their age . these inconveniences a sober course of diet prevents , by taking away the cruditities which are the cause of all . for when there is no more taken in , than the stomach can well concoct , and afterwards sufficient space of time is allowed thereunto , crudities cannot arise , but the chylus is made good and agreeable to nature : and from good chylus , good blood is bred ; and from good blood there followeth good nourishment and good temper in and throughout the whole body . by this means also the putrefaction of the humors in the veins is avoided ; as likewise obstructions in the inward parts , and those superfluous excrements which do so often vex and molest the head and inward parts and joynts of the body : so that a good constitution of the body , and health is hereby preserved : for they consist in these two things , to wit , the due proportion and symmetry of the humors , both in respect of their quantity and quality ; and in a certain spongy kind of disposition throughout the whole body , having no let nor impediment by obstructions , so that the spirits and blood have their free passage and recourse through all parts . nor doth sobriety only prevent the crudity of humors , and the evil consequences arising thereupon : but it doth also consume the superfluous humors , and that much more safely and effectually than bodily exercise doth ; as the famous doctor viringus doth learnedly shew in his fifth book concerning fasting , chap. 3 , 4 , 5. for labor doth confusedly stir the body , and alwaies exerciseth some parts more than other , and most commonly only some few parts alone ; and that ofttimes with a great perturbation in the humors , with much heat and hazard of sickness , especially of fevers , pleurisies , and several kinds of distillations upon sundry parts , which breed much grief and pain . but abstinence pierceth far more inwardly , even unto the very entrals , and to all the joynts and knittings in the body , and doth with ease and equality make a general evacuation : for it extenuates that which is overthickened , it opens that which is closed , it consumes those things that are superfluous , it unlocks the passages of the spirits , and makes the spirits themselves the more clear ; and that without disturbance of the humors , without fluxes and pains , without heating the body , and without hazard of diseases , without expense of time , or loss and neglect of better imployments . notwithstanding it must needs be granted , that exercise , if it be used in due time , and do not exceed measure , is very profitable , and to many necessary . yet ordinarily to such as lead temperate and sober lives , and follow their studies , being much given to the imployments of the mind , there is no great need of long walks , or other long continued exercises , whereby much time is wasted and lost : but it is sufficient , if only for the space of a quarter or half an hour before meals , they use to swing or to toss a * bar , stool , or some such like heavy thing ; or taking in each hand a weight of two or three pounds , they strike and swing their arms about them , the one after the other as if they * fought with a shadow . these are exercises , which many grave and worthy men , even cardinals themselves , do use ( and that not undecently ) in their chambers . and there is no other which i know , that doth more stir all the muscles of the breast , and of the back , nor more rid the joynts of superfluous humors , than these forenamed exercises do . chap. vi. of two other commodities which it brings to the body . 33. the second commodity is , that a sober diet doth not only preserve from those diseases which are bred by crudities and inward corruptions of the humors , but it doth also arm and fortifie against outward causes . for they who have their bodies free and untainted , and the humors well tempered , are not so easily hurt by heat , cold , labor , and the like inconveniences , as other men are who are full of ill humors : and if at any time they be prejudiced by these outward inconveniences , they are much sooner and easilier cured . the self-same comes to pass in wounds , bruises , puttings out of joynt , and breaking of bones ; in regard that there is either no flux at all of ill humors , or at least very little to that part that is affected . now the flux of humors doth very much hinder the cure , and causeth pain and inflamations . our author doth confirm this by a notable proof in himself , num . 11. furthermore , a sober diet doth arm and fortifie against the plague : for the venome thereof is much better resisted , if the body be clear and free . whereupon socrates by his frugality and temperance brought to pass , that he himself was never sick of the plague , which oftimes greatly wasted the city of athens where he lived , as laertius writeth , libro . 2. de vitis philosophorum . 34. the third commodity of a sober diet is , that although it doth not cure such diseases as are incurable in their own nature , yet it doth so much mitigate and allay them , as they are easily born , and do not much hinder the functions of the mind . this is seen by daily experience : for many there be who have ulcers in their lungs , * hardness of the liver or spleen , the stone in the reins or in the bladder , old dry itches , and inveterate distempers in their bowels , * swellings in the guts , waterish ruptures , and divers other kinds of burstnesses ; who yet notwithstanding by the help of good diet only prolong their lives a great while , and are alwaies chearful and expedite to the affairs and businesses of the mind . for as these diseases are very much exasperated by over-eating , so that they do very much afflict nature , and in a short space overthrow it : so by a sober course of life they are marvellously allayed and mitigated , insomuch as very little inconvenience is felt by them , nor do they much shorten the ordinary race of mens lives . chap. vii . that it makes men to live long , and in the end to die without pain . 35. the fourth commodity is , that it brings not only health , but long life to the followers thereof , and leads them on to extream old age ; so that when they are to pass out of this world , their departure is without any great pain or grief , inasmuch as they die by a meer resolution . both these things are manifest in reason and in experience : for as for old age , it is evident , that holy men in the deserts and monasteries of old lived very long , albeit they led most strict lives , and almost utterly destitute of all bodily conveniences : which thing ought chiefly to be attributed to their sober diet. so paul the first hermite prolonged his life to almost 115 years ; of which he lived about a hundred in the desert , maintaining himself the first forty of them with a few dates and a draught of water , and the remainder with half a loaf of bread , which a raven daily brought him , as s. jerom writes in his life . s. antony lived 105 years ; whereof ninety he spent in the desert , sustaining his body with bread and water only , saving that at the very last he added a few herbs , as athanasius testifieth . paphnutius exceeded ninety years , eating bread only , as is gathered out of cassian , collat. 3. chap. 1. s. hilarion , although he was of a weak nature , and alwaies intent upon divine affairs , yet lived eighty four years ; whereof he passed almost seventy in the desert , with wonderful abstinence and rigor in his diet , and other ordering of his body , as s. jerom writes . james the hermite , a persian born , lived partly in the desert , and partly in a monasterie , 104 years , upon a most spare diet , as theodorets religious history in julian makes mention . and julian himself , surnamed saba , that is to say , old man , refreshed himself only once a week , contenting himself with barley-bread , salt , and water , as theodoret in the same place recounts . macarius , whose homilies are extant , passed about ninety years ; whereof he spent threescore in the desert , in continual fastings . arsenius , the master of the emperor arcadius , lived 120 years ; that is , sixty five in the world , and the other fifty five in the desert , with admirable abstinence . simeon stylites lived 109 years ; whereof he passed eighty one * on a pillar , and ten in a monastery . but this mans abstinence and labors seem to exceed humane nature . romualdus , an italian , lived 120 years ; whereof he spent a whole hundred in religion with exceeding abstinence and most strict courses . vdalricus , the paduan bishop , a man of wonderful abstinence , lived 105 years ; as paul bernriedensis witnesseth in the life of gregory the seventh , which our gretzer brought to light some few years ago . francis of pole lived till he was above ninety years old , using marvellous abstinence : for he made but one repast a day after sun-set , and that of bread and water , very seldom using any of those kinds of food which belong to lent. s. martin lived eighty six years . s. epiphanius almost a hundred and fifteen . s. jerom about an hundred . s. augustine , seventy six . s. remigius seventy four in his bishoprick . venerable bede lived from seven years old till he was ninety two , in a religious order . it would be too long to recount all the examples , that might be brought out of histories and the lives of the saints , to the confirmation of this matter . i omit very many in our times , who by means of a sober course of life and diet have extended their lives with health until eighty , ninety , and ninety five years space , or upwards . there are also monasteries of women , in which upon a most spare diet they live to eighty or ninety years ; so that those of sixty and seventy years old are scarce accounted amongst the aged . 36. nor can it be well said , that these whom we have recounted , lived to so great ages by the supernatural gift of god , and not by the power of nature : inasmuch as this long life was not the reward of some few , but of very many , and almost of all those who followed that precise course of sobriety , and were not cut off by some outward chance or violence . wherefore s. john the evangelist , who alone amongst the apostles escaped violent death , lived sixty eight years after the ascention of our lord : so that it is very probable he arrived to the age of a hundred years . and s. simeon was a hundred and twenty years old when he was martyred . s. dennis the areopagite lived till he was above an hundred years old . s. james the younger saw ninety six , having continually attended prayer and fasting , and alwaies abstained from flesh and wine . 37. besides , this priviledge belongs not only to saints , but also to others : for the brachmans amongst the indians live exceeding long by reason of their spare diet : and amongst the tunks , the religious professors of their mahometical superstition , who are very much given to abstinence and austerity . josephus in his second book of the wars of the jews , chap. 7. writes , that the essenes were men of long lives , so that many of them lived till they were a hundred years old , through the simplicity of the diet which they used , and their well-ordered course of living : for there was nothing but bread and some one kind of gruel or pap set before them at their meals . democritus and hippocrates prolonged their lives to a hundred and five years . plato passed eighty . last of all , when the scripture saith in ecclus. 37. 30. he that is temperate adds to his life ; it speaks generally of all those that follow abstinence , and not of saints only . nevertheless i grant indeed , that wicked men , and in particular , homicides and blasphemers , do not for the most part live long , albeit they be temperate in their diets ; for the divine vengeance persecuteth them . and yet these commonly do not die by sicknesses bred through corruption of inward humors , but by some outward violence used towards them . and in like manner they who are studiously addicted to lust , cannot be long lived ; that there is nothing which doth so much exhaust the spirits and the best juice in the body , as lust doth ; nor which more weakens and overthrows nature . 38. but some will say , there are many in the world who come to extream old age , who never keep this sober diet that you speak of ; but when occasion serves , gives the reins to gluttony as you call it , stuffing themselves almost every day with meat and drink to the full . to which i make answer , that these are but rare , and must needs be of a rare strength and temper : for the greatest number of devourers and gluttons do die before their time . now if these strong and * irregular eaters would observe a convenient moderation , they would questionless live much longer , and in better health , and effect far greater matters by their wit and learning . for it cannot be but that they who live not frugally should be full of ill humors , and ofttimes vexed with diseases . nor can they , without great prejudice to their healths , much or long intend hard and difficult businesses appertaining to the mind : both in regard that the whole force of nature and of the spirits is as it were * enthralled in them to the concoction and digestion of meats , from which if they be violently withdrawn by means of contemplation , the concoction must needs prove vicious , and many crudities necessarily follow : as also in regard that the head hereby becomes full fraught with vapors which do overcloud the mind , and if a man intend his thoughts much , cause pain and grief . lastly , these men are forced to use much exercise of body , or often to take medicines for the purging thereof : so that in truth however they may seem to live long in the body , yet as much as belongs to the mind and the understanding , they live but a while ; in regard that it is but a little and short time , that they are fit for the functions and affairs of the mind , being forced to spend the greatest part of their time upon the care of their bodies : which is in very truth to make the soul become the servant of the flesh , that is , a slave to its own vassal . such a life suits not with mans nature , much less with christianity ; whose good and happiness is altogether spiritual , and is not to be otherwise purchased than by mortification of the senses , and imployment and exercise both of mind and body . 39. add further to that which hath been said , that they who are of weakly constitutions , if so be they live temperately , are much more secure touching their health , and the prolonging of their lives , than those who are of the strongest constitution that may be , in case they live intemperately . for these of the former sort know that they have no ill juices or moistures in their bodies , or at least not in any such quantity as to breed diseases : but those other after some few years must of necessity have their bodies cloyed with evil humors , which by little and little putrifying , do at last break out into grievous and deadly sicknesses . aristotle in his problems testifies , that there was in his time a certain philosopher named herodicus , who albeit in all mens judgment he was of a most weakly constitution , and fallen into a consumption ; nevertheless by the art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , that which prescribes the course of diet , he lived till he was a hundred years old . plato mentions the same man in his third book de republ. galen , in his book de marasmo , and in his book of the preservation of health , reports that there was in his time a certain philosopher , who had set forth a book , wherein he took upon him to teach the way how a man might conserve himself free from old age. galen doth indeed worthily deride this , as matter of vanity : yet nevertheless the philosopher by his own example gave proof , that his art was not altogether vain , but very available to the prolonging of mans life : for when he came to his 80 year , and was so utterly consumed as there seemed nothing but skin and bones remaining ; yet nevertheless by his art , and the singular moderation and temper of his diet , he brought to pass , that he died not but after a great while lingring in a gentle consumption . and the same galen , in his fifth book of the preservation of health , says , they who come forth weakly complexioned from their mothers womb , may by help of that art which prescribes the course of diet , attain to extream old age , without any diminution in their senses , or interruption of health by pains and sicknesses : and further adds touching himself , as for my part , although i neither had a healthful constitution of body from my very birth , nor did alway lead a life free from disorder ; yet using this self-same art , after the twenty eighth year of my life , i never fell into the least sickness , except perchance now and then for one day into a fever , and that gotten through overmuch weariness . 40. nor do these followers of temperance only come to extream old age without feeling the pains and diseases belonging thereunto ; but in their very dying pass away without sense of grief : inasmuch as the bond that knits together their soul and body , is unloosed , not by any violence used to nature , but by a simple resolution and consumption of their radical humor . and it fares with them as with a lamp , that when the oyl is spent , goes out of it self without any ado or business . for as a burning lamp may be three ways extinguished ; first , by outward violence , as when it is blown out : secondly , by pouring in much water , whereby the good liquor of the oyl is drowned and corrupted : and thirdly , by the waste and spending of the oyl it self : so likewise a mans life ( which in truth resembles much the nature of a lamp ) is extinguished by three ways and means ; first , by external force , to wit , of the sword , fire , strangling , and the like : secondly , through the abundance of ill humors , or the malignant quality of them , whereby the radical humor is opprest and overthrown : thirdly , when the radical humor is in long space of time quite consumed by the natural heat , and blown out into the air ; which is done after the same manner that boiling water or oyl is wasted by the heat of the fire . now in the first and second kinds of death there is a great disturbance of nature , and so consequently much grief must needs ensue , as long as that continues ; in regard that the temper is overthrown by the violence of that which is contrary to it , and the bond of nature is forcibly broken : but in the third there is either none at all , or very little grief , in regard that the temper is inwardly , dissolved by little and little , and the original humidity , in which life chiesly consists , is wasted together with the inbred heat : for whilest the humidity or moisture wasteth , the heat founded therein doth equally abate ; and the moisture being spent , the heat is joyntly extinguished , as we see it comes to pass in lamps . after this manner do most of them die , who have observed an exact rule of diet , unless perchance they die by means of outward violence . for having prevented evil humors by their good diet , there is no inward cause in them whereby their temper should be violently overthrown , nor their natural heat oppressed . and therefore it will needs follow , that they must live till the original moisture , together with the heat that is founded thereupon , be so consumed , as it is not sufficient to retain the soul any longer in the body . and in the like manner would a mans death be , if god should withdraw his conservation of the natural heat , although the radical humor should remain ; or on the other side , if the radical humor should by divine operation be in an instant consumed . 41. the fifth commodity of a sober diet is , that it makes the body lightsome , agil , fresh , and expedite to all the motions appertaining thereunto . for heaviness , oppression of nature , and dulness proceed from the abundance of humors , which do stop up the way of the spirits , and cloy the joynts , and fill them too full of moisture : so that the excess of humors being taken away by means of diet , the cause of that heaviness , sloth , and dulness is taken away , and the passages of the spirits are made free . and moreover , by means of the self-same diet it comes to pass , that the concoction is perfect ; and so good blood is bred , out of which abundance of pure spirits are made , in which all the vigor and agility of the body mainly consisteth . chap. viii . that it maintains the senses in their integrity and vigor . 42. we have found five commodities which sobriety brings to the body : let us now see the benefits which it affords to the mind ; and they may likewise be well reduced to five . the first is , that it ministreth soundness and vigor to the outward senses . for the sense of seeing is chiefly deaded in old men , by reason that the optick nerves are cloyed with superfluous humors and vapors : whereby it comes to pass , that the animal spirits which serve to the sight , are either darkned , or not afforded in such abundance as is needful for quick and clear discerning of things . this impediment is taken away or much diminished by the sobriety of meat and drink , and by abstinence from those things which replenish the head with fumes ; such as are all fat things , and especially butter , if it be taken in a good quantity , strong wines , and thick beer , or such as are compounded with those herbs that fly up into the head. 43. the sense of hearing is likewise hindered by the flux of crude and superfluous humors out of the brain into the organ of hearing , or into the nerve that serves unto it : for by this means it comes to pass that a man grows deaf or thick of hearing in that part where this flux of humors is . now this flux is very easily prevented and driven away by the sobriety of diet . and as it may be taken away by help of physick after it hath befallen a man ( in case it be not let go on too long , so as it take root ) so likewise it may be taken away by means of diet , especially if together therewith some * topical medicines to be used . 44. the sense of tasting is chiefly marred by ill humors that infect the organ thereof : as , if cholerick , tart , or salt humors possess the tongue and throat ( whether it be that they come out of the head or out of the stomach , whose inward tunicle is continued with these organs ) all things will relish bitter , tart , and salt . this indisposition is taken away by good diet ; by means whereof it is further brought about , that the most ordinary meats , yea and dry bread it self , do better taste and relish a sober man , and yield him greater pleasure , than the greatest dainties that can be do to those who are given to gluttony . for the evil juices that did infect the stomach and the organ of the taste , and which bred * a loathing and offence , being removed and cleared , the appetite returneth of it self , and the pure relish and natural delight in meats is felt . in like manner , good diet conserveth the senses of smelling and touching . 45. nevertheless , i grant that by long age the vigor of the senses , and especially of the eyes and ears , is much abated and almost extinct , in regard that the temper of the organs , as also of the other parts , is by little and little dissolved , the radical humor and the native heat being by degrees consumed and dried up : whereupon the temper becomes more dry than is proportionable to the operations of the senses , and all the passages and pores are stopped up with cold phlegm , which is most of all other things contrary to the functions of the mind . for as old men by the inward temper of their bodies grow dry and cold in excess ; so likewise they become full of moisture by reason of excrementitial humors : so that old age is nothing else but a cold drie temper , proceeding from the consumption of the radical humor and the native heat , to which there must needs be conjoyned great store of cold phlegm , dispersed through the whole body . chap. ix . that it mitigates the passions and affections . 46. the second commodity which a sober diet brings to the soul of a man is , that it doth very much abate and diminish the affections and passions , and especially those of anger and melancholy , taking away from them their excess and inordinate violence . the self-same it works upon those affections which are conservant about the taste and touch of delectable things : so that in this regard it ought to be highly prized . for it is in truth a shameful thing not to be able to master choler ; to be subject to melancholy and to sower cares of the phansie , to be enthralled to gluttony , and slave to the belly , to be hurried on with violence to eating and drinking , and poured out as it were to the exercise of lust and concupiscence . nor is it only shameful and contrary to vertue to be thus disposed , but also very prejudicial in regard of health , and full of opprobry in respect of good men . but sobriety with much ease remedies all these mischiefs , partly subtracting and partly correcting the humors of the body , which are the causes of them . for , that the humors are the causes of such passions , is both a received ground amongst all physicians and philosophers , and manifest by experience . 47. inasmuch as we see those who are full of cholerick humors , to be very angry and rash ; and those who abound with melancholy , to be alwaies troubled with griefs and fears . and if these humors be set on fire in the brain , they cause frenzies and madness : if a tart humor replenish the tunicles of the stomach , it breeds a continual hunger and ravening : if there be store of boiling blood in the body , it incites continually to lust , especially if together with it there be any flatulent or windy matter . the reason is , because the affections of the mind follow ( as is well known in philosophy ) the apprehensions of the phansie : now the apprehension of the phansie is conformable to the disposition of the body , and to the humors that are predominant therein . and hence it comes to pass , that cholerick persons dream of fires , burning , wars , and slaughter : melancholy men of darkness , funerals , sepulchres , hobgoblins , runnings away , pits , and such sad and doleful matters : the phlegmatick dream of rains , lakes , rivers , inundations , drownings , shipwracks : the sanguine of flyings , courses , banquets , songs , and love-matters . now dreams are nothing else but the apprehensions of the phansie , when the senses are asleep . whereupon it follows , that as in sleep , so also in waking , the phansie doth for the most part apprehend things answerable to the humor and quality then prevalent , and especially upon the first presentment of the object , till it be corrected and otherwise directed by reason . so then the excess of these humors doth pervert the natural condition and apprehension of the phansie . for choler , inasmuch as it is extream bitter and contrary to nature , causeth a man to apprehend other mens words or deeds , or any thing that displeaseth him , as if it were intended against him with despight and injury : and because this humor is fiery and impetuous , it makes the apprehension to be swift and violent , and drives a man on to a speedy repulse and revenge of the evil which he conceiveth done towards him . the melancholick humor is heavy , cold , and dry , lumpish , sower , swart in colour , and very hurtful to the heart . and so it causeth that the phansie apprehends all things as having enmity , bringing sorrow , and full of darkness . now by reason of the cold and heaviness therein it comes to pass , that this humor doth not incite a man to the repulse of evil , as choler doth , which is light and active : but , on the contrary , it casts a man into fears , flight , and delays . phlegm is cold and moist , whereby it comes to pass , that the apprehension is slow and dull to every thing without any vigor , acrimony , or alacrity . so that choler makes a man angry , rash , hasty , bold , earnest , quarrelsome , peevish , angry at every thing ; a swearer , a curser , a clamorer , and a brawler . and hence arise so many injuries , fightings , wounds and slaughters , as are rife amongst men . for even those things which are committed upon drunkenness , do for the most part come from the fury of choler set on fire , and augmented by the wine . melancholy makes men sad , faint-hearted , timorous , solitary , thoughtful , and inclining to despair . and as choler , whilst it boils , doth for a short space pervert the right judgment of the mind : so melancholy perverts it almost alwaies , especially if it be that kind which possesseth the brain , or sends up foul vapors from the * hypochondriacal parts into the head and heart . phlegm makes men slow , feeble , sleepy , fearful , forgetful , and in a word altogether unfit for matters of worth . for albeit this humor be not so hurtful to the body as choler and melancholy , it is nevertheless exceeding contrary to the functions of the mind , inasmuch as by the coldness thereof it dulls the vigor of the spirits , and by the moistness thereof it cloyes the brain , and stops up the passages of the spirits . 48. now a sober diet doth in great part remedy all these evils . for by the continuance thereof , the evil humors are by little and little abated , nature either consuming or driving them out , and especially if there be adjoyned some little help by means of purging medicines . furthermore , the temper of the body is corrected , inasmuch as there is a supply of pure and well-tempered a supply of pure and well-tempered blood , which is neither mixed with crudities , nor corrupted by superfluous humors , nor exceeding in any hurtful quality . and hereupon we see those men that are accustomed to sobriety , to be calm , affable , courteous , chearful , tractable , and moderate in all things . for the benign juice or nourishment which nature works upon , causeth benign affections and manners : and the malignant juice ( such as choler and melancholy breed , if they exceed either in quantity or quality ) causeth fierceness and wildness in the affections and manners . wherein it is also very considerable , that evil humors do not only excite and stir up passions , and set them on work ; but again by a certain sympathy that is between them , are themselves also set on fire , and strengthened by the passions : and being thus kindled and strengthened , they add new force and strength to the passions , augmenting and confirming them . this is evident in the cholerick humor , which , when it is abundant , stirs up wrath by means of the apprehension of the phansie , which it hath corrupted : and on the other side , the commotion of anger , by a certain kind of sympathy , sets on fire the spirits and the cholerick humor ; and then again the cholerick humor being inflamed , causeth the phansie to apprehend the matter more strongly and vehemently , so that the injury seems much greater than it did before : and hereupon the commotion of anger it self is increased and fortified . and so it ofttimes happens that men run out from anger into madness , if so be the phansie dwell long upon imagination of the injury . it is therefore the best counsel that can be given , to perswade a man to turn away his thoughts from the injuries that he conceives to have received , inasmuch as the thinking upon them is prejudicial not only to the mind , but also to the body . in like manner , the melancholick humor , by means of the phansie , stirs up grief , although there be no true ground for it ; and grief thus set on work , by a certain kind of sympathy straitens the heart , and hinders the * dilatation thereof , whereby the melancholick humor becomes adust , and more malignant ; in regard that the sooty fumes cannot be dispersed : and being thus become more malignant , it multiplies the affection of grief , and ofttimes thrusteth on to despair and to deadly resolutions . chap. x. that it preserveth the memory . 49. the third commodity arising to the soul from a sober diet , is , the preservation of the memory . for memory is above all things most hurt by a cold humor possessing the brain , which commonly useth most to molest intemperate persons , and those who are stricken in age . for this humor both stops up the narrow passages of the spirits , and benumbs the spirits themselves , making them sluggish : whereby the apprehensions of the mind become slow , languid , and inconstant ; and ofttimes they do so fail a man in the midst of his discourse , as himself knows not what it was he said , nor about what he was speaking , but is fain to ask the standers by concerning the matter that they were treating of . and this is caused three ways : first , by reason that the animal spirit which the phansie makes use of , as well in remembrance as in all her other actions , is as it were hastily intercepted in her course by the phlegmatick hu●●●●●● upon the interception whereof the apprehension ceaseth , and consequently all remembrance . secondly , this comes to pass , in regard that the apprehension was feeble and without reflexion , and that by reason of the poverty and unaptness of the spirits . now the apprehension of any thing , made without reflexion , cannot leave any such print of it self as is sufficient for remembrance : forasmuch as all remembrance is immediately conversant about our own actions , and only mediately about the objects of those actions . for i do not properly remember that peter was dead ; but that i saw , or heard , or read that he was dead : so that where there is no reflexion upon our own actions , there cannot be a sufficient print left for memory . the third cause is , from the unaptness of the spirits : for albeit the print and footstep be in some manner sufficient for its own part ; nevertheless it comes often to pass , that by reason of the poverty , or impurity , or sluggishness , or too much heat of the spirits , we cannot conveniently make use of that print and footstep . and by this means it sometimes happens , that a man almost quite loseth his memory , and forgetteth all his learning ; as when abundance of cold phlegin stops up the narrow passages of the brain , and makes the spirits become sluggish , and doth overmuch moisten and cool the substance of the brain . 50. now all this evil is wonderfully prevented or cured by a sober and convenient course of diet ; to wit , by abstaining from hot drinks and such as sume , except it be in small quantities . for albeit wine is hot , nevertheless being drunk often and in abundance , it breeds cold diseases , to wit , distillations , coughs , * runnings at the nose , apoplexies , palsies , &c. and the reason is , because it fills the head with vapors , which being there refrigerated , are congealed into that cold phlegm , which is the cause of all these evils . nor must a man in this case abstain from hot and fuming drinks only , but also from all abundance of moist things , and , asmuch as may be , hold himself to a dry kind of diet : for so it will come to pass , that the superfluous humidity will either not be bred , or being bred will be consumed ; and consequently that the obstructions caused by means thereof will be removed , and the passages of the spirits made free , and the spirits themselves rarified , and brought to their right quality , and the brain it self reduced to its natural temper , and become together with the spirits fits and apt to the service of the phansie and the memory . chap. xi . that it helps the wit and vnderstanding . 51. the fourth commodity is the vigor of the wit in excogitating , reasoning , finding out ; and judging of things , and the aptitude and fitness that it hath for the receiving of divine illuminations . and hence it comes to pass , that men given to abstinence are watchful , circumspect , provident , of good forecast , able to give counsel , and of sound judgment : and for matters of learning , they do easily grow to excellency in those things whereunto they apply themselves . as for prayer , meditation , and contemplation , they do perform them with great facility , pleasure , and spiritual delight . the ancient fathers and those that lived in the deserts prove this by their example , who being most abstinent , were always fresh in their minds , and spent whole nights in prayer , and in search and study of divine matters , with so great solace of mind that they deemed themselves to be in paradise as it were , and perceived not the passage of the time : and by this means they came to that great measure of holiness , and familiarity with god , and were adorned with the gifts of prophesie and miracles , and became admirable to all the world . for having their minds always lifted up and set on god , his majesty vouchsafed to descend down to them , illuminating them wonderfully according as it is in the 34 psalm , they had an eye unto him and were lightned ; making them partakers of his secrets , and instruments of his miraculous works ; that so the world might know how acceptable their kind of life was with god , and be provoked to the honor and imitation of them . 52. there are very many also now adays , who tend unto the highest pitches of wisdom and vertue by the self-same way of abstinence : whereof some are very admirable in all mens eyes , through the abundance of their writings , and their surpassing learning . but no man without the assistance of sobriety can perform any such matter : and if he obstinately attempt it , he shall kill himself long before his time . no man is able without the help of this vertue to refrain his passions , to keep his mind in quiet , to perform the services of the mind about divine mysteries with ease and pleasure , or to come to any eminent degree of holiness . for sobriety is as it were the ground and basis of all these things , as cassian teacheth in his fifth book which is de gastrimargia , chap. 14. and 17. so that all the saints who have gone about the building up of the high tower of evangelical perfection , have made their beginning from this vertue , as from the foundation of their spiritual fabrick . 53. nor is it any thing contrary to this which we have said , that faith ought to be held the foundation of all vertues , and consequently the ground-work of all this spiritual building : inasmuch as faith is the internal and primary foundation , into which all other vertues are set , and whereupon they are reared : but abstinence is an outward , secondary , and ministerial foundation , inasmuch as it removes those things which breed impediment to the exercises of faith , and to the functions of the intellectual faculty , or make them full of difficulty , unpleasant , and tedious : and together herewith it affords many helps , whereby the functions of the intellectual power become more clear , easie to be performed , and delightful . for all spiritual progress doth depend upon the use of the understanding , and of faith which resides in the understanding . for we cannot love any good thing , or profit in the love thereof , nor hate any evil thing , or grow in the hatred thereof , except it be proposed by the understanding , so as it may move the affections : whereupon he that is so disposed by heavenly grace , as that heavenly matters are always in his mind ( as it was in the apostles , and in other apostolical men ) will easily contemn all earthly things , and so by degrees , from a great measure of holiness attained here below , mount up to the injoyment of a glorious crown of everlasting bliss in heaven . for the wil doth easily conform it self to the judgment of the understanding , when matters are propounded by the understanding , not by starts as it were , but constantly and seriously . from these grounds it is evident , that those things which hinder the functions of the mind , or obscure them , or make them to become difficult and irksome , are the things which in very truth debar us from attaining to any great measure of perfection either in learning , or in exercises of religion , or in sanctity of life : and on the contrary , those things which make the functions of the mind to become more easie , expedite , clear , and delightful , are those things which fit a man to intend spiritual affairs with ease and pleasure , and do lead on to the ready attainment of excellent wisdom and holiness . 54. since sobriety then hath this vertue , that it takes away those things which hinder the consideration of the mind , or make it to become difficult and unpleasant , and doth make supply of those things , whereby it becomes easie and pleasant : it deserves justly to be called the secondary foundation of wisdom and spiritual progress . now how this is brought to pass , is manifest by that which hath been said formerly . for the things that hinder speculation , and make it irksome , are these , too much moisture of the brain , abundance of vapors and sooty exhalations , obstructions of the passages of the brain , too much store of blood , heating of the spirits , arising from blood or choler , the flying up of cholerick vapors , and those which proceed from adust melancholy into the head , cholerick and melancholick humors possessing the brain . now all these impediments , if so be they be not already in act , are prevented by means of a sober diet , so that they cannot steal in upon a man : and if they be already got into the body , they are by little and little overcome and amended , especially if at the beginning there be use made of some such medicines as are needful ; unless the evil be inveterate and incurable : as it sometimes happens , that there is bred a continued madness , to wit , when melancholy and phlegm have possessed the brain . nor doth a sobet diet only take away the impediments of speculation , but also minister the proper helps thereof , to wit , good blood , and consequently pure and well-tempered spirits , and such a temper in the brain as ought to be . for the very temper of the brain it self , which by intemperance is made either too moist , or too cold , or too dry , or too hot , is by little and little mended through the help of diet , and reduced to mediocrity . 55. this fruit of temperance ought to be highly esteemed : for what can a christian man more desire , and especially he that intends piety , than after long old age to enjoy his mind healthful , cheary , expedite , and vigorous to all imployments and functions thereof ? for besides that this is very pleasant in its own nature , it brings along with it , if so be we desire it , a very great spiritual commodity : for then by long experience of forepast age , the vanity of the world is better discerned , and becomes more contemptible ; heavenly matters begin to relish us better , and earthly to be despised : those everlasting future things which hang over our heads , are always before our eyes , and call upon us to make fitting preparation for them ; all the knowledg and experience which we have gotten from our youth up until that time , turns then greatly to our advantage , and we reap the sweet fruit thereof . and then the affections and perturbations of our minds being calmed , we can with great ease and pleasure give our selves to prayer , meditation of divine matters , reading of scripture and the works of the holy fathers . then we may with delight always busie our minds with pious cogitations , and , as the holy fathers were wont , be always ruminating upon some one or other divine sentence out of gods word , and with great reverence and devotion be constantly partakers of the prayers , and other publick duties which the church enjoyns us unto . it is not to be believed , what an aptness and facility there is in a sober old age to all these good duties and imployments of the mind , and how much pleasure and consolation they shall here find by means thereof , and consequently increase their reward hereafter . 56. this was that which principally drew me on to the penning of this treatise , to wit , that i might thereby recommend to all pious minded christians , and especially to them which are more particularly set apart for devotion , so incomparable a good as this is ; by means whereof they may live long in health , and serve god with great ease and chearfulness , and fit their minds for the entertainment of divine inspirations and illuminations , and lay up in store for themselves a great treasure of good works . a long life is little worth , and of small advantage , if it be spent in the service of the world , and not of god , being given to covetousness , ambition , and pleasure : but if it be altogether devoted to god , and wholly imployed in the practice of vertue , then undoubtedly it is a thing that ought to be highly prized , as being of singular benefit and advantage both to a mans own self and to the world . wherefore albeit sobriety have that vertue , that it preserves all men in general ( and not only those who are given to piety ) healthy in body , and sound and vigorous in their minds : yet the pursuit thereof seems more properly to belong to them who follow mainly after piety , and endeavor to please god asmuch as they possibly can ; in regard it will bring them exceeding great comfort in this life , and hereafter yield them great abundance of fruit in life eternal . chap. xii . that it quencheth or allayeth the heat of lust. 57. the fifth commodity of a sober diet is , that it extinguisheth the fury of lust , and doth wonderfully allay the temptations of the flesh , and procures much tranquillity both to the flesh and to the spirit : for it was rightly spoken by one , that * venus grows cold without the fellowship of ceres and bacchus . and this remedy against this kind of evil hath been ever put in practise by all those who have been eminent in holiness . and verily next the divine grace it self , there is nothing so potent as this is , inasmuch as sobriety doth take away not only the matter it self , but the impulsive and the exciting causes of lust . the matter of lust , i call the abundance of seed ; the impulsive cause , the store of animal spirits , whereby the seed is expelled : and by the exciting cause , i mean the imagination of lustful matters . this imagination first stirs up the concupiscence , and that straightways moves the spirits to the expulsion , and they being thus stirred up do accomplish the thing , except the will do restrain them . now in the overcoming of this violence doth the christian combate chiefly lie , especially in them that are in the flower of their age , and in the strength of nature . 58. now sobriety doth take from the matter and the impulsive cause : for it maketh an abatement by degrees both in the quantity and heat of the seed . it doth likewise diminish the store and firiness of the spirits , by abstaining from hot and windy meats , and from the use of wine and strong beer , at least so long as is needful for coming to the right mediocrity . and when the seed is diminished and tempered , and withal the spirits , lustful imaginations do cease of their own accord : or if so be they rise , they are easily quelled , except it be so , that by gods permission they are continued through the devils suggestion . for lustful imaginations do spring up in the mind through a certain kind of sympathy which they have with the disposition of the body , to wit , by reason of the abundance of seed and spirits ; as also other imaginations do , which follow the condition of the predominant humor , as we formerly declared . in sign and proof whereof , we see the followers of sobriety for the most part free from such kind of imaginations and temptations , or rarely molested with them . now if so be there be not store of these causes laid up beforehand in the body , sobriety doth easily prevent their growth , inasmuch as it causeth that a man neither eats nor drinks more than the sustenation of the body requires : for he doth not measure the quantity of those things which he takes , by his appetite , which is altogether deceitful ; but by reason , which looks what and how much is proportionable for the conservation of the body , and the performance of the duties and services belonging to the mind . 59. now there is a double reason , why the appetite becomes a deceitful measurer in this kind . the first is , because the appetite doth not only desire that which is necessary to the conservation of the body , but also that which may serve for the use of procreation . for the appetite of eating and drinking is both in men and beasts ordained to both these ends , to wit , to the conservation of the individual , and to the propagation of the whole kind . and therefore reason chargeth them who desire to live chastly , and not to be molested by the sting of lust , that they should not obey their appetite to the full , but give it satisfaction only to the half , that is , only asmuch as is needful for the sustenance of the body : which thing if they carefully observe , there will be little store of seed bred in their bodies , and very few incitements to lust , for seed is bred of that superfluity of the nourishment , which was more than requisite for the sustentation of the body . so that where there is no more sustenance taken in , than is sufficient for the nourishment of the body , there remains either nothing at all , or very little to be distributed for the increase of seed . 60. the other cause why the appetite is deceitful , is , because it oftentimes longs after more than is any way proportionable to either of these fore-mentioned ends , that is to say , more than is fitting either for the nourishment of the body , or for the matter of propagation . and that is caused either through the ill disposition of the stomach , as it comes to pass in that ravening kind of appetite , which is called dogs-hunger , * ox-hunger , and when the melancholick humor is soaked into the tunicles of the stomach : or else by reason of the condiments , and * lickorish cooking of the meats themselves , which by their variety and new relishes do go on continually provoking the appetite , and stirring up gluttony . in which regard , this variety and curious dressing of meats is , as physicians teach , especially to be eschewed by all them that are followers of sobriety and chastity , and in very truth by all those who have care of their health , concerning which thing we have discoursed more largely before . by all this it appears , that there is far greater vertue and power for the quenching of lust , in sobriety and abstinence , than in other corporal mortifications , such are hair-cloths , whippings , * lying upon the ground , and bodily labors ; for these do only afflict the body outwardly , and but rase the skin as it were , but come not at all to the ground of the evil which lies hidden within : but abstinence plucks up the cause of all by the roots in the inward veins , reducing the natural temper to a just modiocrity . this remedy then is to be used by all those who are vexed with this disease . 61. and thus much touching the benefits and singular fruits of sobriety : all which might well be confirmed by the testimonies of the ancient holy fathers : but for brevity sake i omit them , contenting my self with one passage only out of s. chrysostom , who in his first homily concerning fasting writes thus : fasting is , asmuch as lies in us , an imitation of the angels , a contemning of things present , a school of prayer , a nourishing of the soul , a bridle of the mouth , an abatement of concupiscence , as they that use to fast do well know and prove in themselves : it mollifies rage , it appeaseth anger , it calms the tempests of nature , it excites reason , it clears the mind , it disburdens the flesh , it chaseth away night-pollutions , it frees from head-ach , and it breeds clear and well-coloured visages . by fasting a man gets composed behavior , free utterance of his tongue , right apprehensions of his mind , &c. see him likewise in his first homily on genesis . and agreeable to this we find many things in s. basil , in his oration concerning fasting ; in ambrose , in his book of elias and fasting ; and in cyprian , in his oration concerning fasting ; and in many others . chap. xiii . that a sober diet is not of any grief or trouble : and that intemperance bringeth many great and grievous maladies . 62. but some will object , that this straitness of diet is troublesome , in regard it leaves a man always tormented as it were with hunger ; and therefore it were better to die sooner , than to prolong a wretched life by such a painful medicine ; accordingly as it was once said by a certain diseased person , whose thigh was to be cut off ; that * the preservation of life would be two dear bought at the price of so much pain . to which i answer , at first indeed this spareness of diet is somewhat troublesome , in regard of the contrary usage formerly , and also in regard of the inlargement of the stomach : but by little and little that trouble is removed . for we must not suddenly pass from a great quantity to a small , but every day by degrees subtracting a little , till we come to the just measure , as hippocrates doth oftentimes warn : for by this means the stomach is contracted by little and little without any great trouble , and the greediness , which was formerly felt , is taken away . now when the stomach comes to be contracted to the right measure that it ought , there is no more trouble remaining by means of a sober diet , inasmuch as that small quantity doth justly agree and answer the capacity and strength of the stomach . in proof whereof we see , that it is very grievous to most men to forbear their usual break-fast at the beginning of lent ; but by little and little that offence is diminished : and divers do in the end find such benefit by abstinence , as that they choose willingly ever after to forbear break-fast . the self-same do many prove in forbearing of suppers . and in like manner , after that men have a while forced themselves , they find no pain in abstaining from divers kinds of meats , to which their appetites did formerly lead them with great violence . it is therefore altogether untrue which is commonly objected , that a sober diet doth torment a man with continual hunger . 63. secondly , i answer , suppose there were some trouble in such kind of diet , and that it should dure long , ( which yet in truth is not so ) yet ought we to consider the many profits and benefits which it brings in recompense of this small trouble , to wit , that a sober diet expels diseases , preserves the body agil , healthful , pure and clean from noisomness and filthiness , causeth long life , breeds quiet sleep , makes ordinary fare equal in sweetness to the greatest dainties , and moreover keeps the senses sound , and the memory fresh , and adds perspicacity to the wit , and clearness and aptness for the receiving of divine illuminations ; and further , quits the passions , drives away wrath and melancholy , and breaks the fury of lust ; in a word , replenisheth both soul and body with exceeding good things ; so that it may well be termed the mother of health , of chearfulness , of wisdom , and , in sum , of all vertues . 64. and on the contrary , a disordered life repays that small and fading pleasure , which it affords to the throat , with an innumerable company of mischiefs : for it oppresseth the belly with the weight thereof , it destroys health , it makes the body to become noisome , ill-sented , filthy , and full fraught with muck and excrements ; it inflames lust , and inthrals the mind to passions ; it dulls the senses , weakens the memory , obscures the wit and understanding , and , in sum , makes the mind become lumpish and unapt for performance of the functions proper thereunto , such as are learning , prayer , meditation , and all other excellent and lofty matters ; whereby is brought about , that there can be little progress made either in knowledg of good things , or in holiness of life , or in the exercise and performance of good works . and what a goodly benefit is it , for the injoyment whereof we undergo all this loss and damage ! nothing but a short delight of the throat for a minutes space , which is only felt whilst the meat is in chewing and going down into the belly ; which in its own nature is very base and contemptible , being no other than that which is common with us together with the beasts , and such as doth affect only a very small portion of the body , to wit , the tongue , the palate , and the throat : for this it is , that we pull upon our selves all these mischiefs ; and through the desire of this it is , that the following of temperance seems such a difficult business : for were there no pleasure in taking meat and drink , there would be no grief in forbearing them . intemperance then hath no other piece of goodness in it , than only a base momentany delight and pleasing of the throat . what a height of misery and indignity then must it needs be for a man to inthral himself to the slavery thereof , and for this cause to indanger so many inconveniences and prejudices ! what a deal of wormwood and gall doth gluttony pour in , after the small sweet and pleasure which it hath afforded ! 65. these things ought to be disigently considered and weighed by wise men , and especially by church-men , and such as set themselves apart to the service of god , whose profession is to attend continually upon divino mysteries and the functions of the mind . for if we carefully ponder these things , it will not be possible but that we should make choice of sobriety and find it pleasant and easie ; and on the contrary , intemperance will appear and prove full of horror and detestation unto us : we shall be ashamed of our delicacy , and blush at the feeble and base tempers of our minds , that are so captivated to the service of gluttony , that we slavishly obey the tyrannical rule of it , not being able to resist the most base and transitory allurements thereof . what can be more vile and undecent for a man , than to be a slave to his belly ? and what greater madness than to renounce and quit our interest in all those excellent benefits which sobriety brings both to soul and body , for a little tickling delight in the throat ? and to expose our selves to the lash of all those evils both of soul and body , wherewith intemperance scourgeth her followers ? oh the wretched condition of mankind , that is subject to so great vanity , blinded with so much darkness , and beset with so many errors ; whose mind is deluded in his judgment and choice , by a vain appearance of delectable good , as it useth to be in dreams ! 66. and thus much shall suffice to have spoken touching sobriety , as it is the soveraign means and instrument for preservation of bodily health and vigor of mind in and unto long old age , and as it is a procurer of the most excellent good that can be , to both parts of a man , bringing abundance both of temporal and spiritual benefits to the exercisers thereof . i heartily beseech god , that the things thus written may prove to the good of many ; and will conclude in the words of s. peter , exhorting all men to sobriety , 1 pet. 5. 6. be sober , be vigilant : because your adversary the devil , as a roaring lion walketh about , seeking whom he may devour : whom resist , stedfast in the faith . for sobriety is not only available for the overcoming of the temptations of the flesh , to which the greatest part of the world are subject ; but absolutely for all other likewise , and is helpful to every kind of vertue , as is plain and evident by what we have formerly in this treatise proved . a treatise of temperance and sobriety . written by lvd . corn arvs , translated into english by mr. george herbert . having observed in my time many of my friends , of excellent wit and noble disposition , overthrown and undone by intemperance ; who , if they had lived , would have been an ornament to the world , and a comfort to their friends : i thought fit to discover in a short treatise , that intemperance was not such an evil , but it might easily be remedied : which i undertake the more willingly , because divers worthy young men have obliged me unto it . for when they saw their parents and kindred snatcht away in the midst of their days , and me contrariwise , at the age of eighty and one , strong and lusty ; they had a great desire to know the way of my life , and how i came to be so . wherefore that i may satisfie their honest desire , and withal help many others , who will take this into consideration , i will declare the causes which moved me to forsake intemperance , and live a sober life , expressing also the means which i have used therein . i say therefore , that the infirmities , which did not only begin , but had already gone far in me , first caused me to leave intemperance , to which i was much addicted : for by it , and my ill constitution , ( having a most cold and moist stomach ) i fell into divers diseases , to wit , into the pain of the stomach , and often of the side , and the beginning of the gout , with almost a continual fever and thirst . from this ill temper there remained little else to be expected of me , than that after many troubles and griefs i should quickly come to an end ; whereas my life seemed as far from it by nature , as it was near it by intemperance ? when therefore i was thus affected from the thirty fifth year of my age to the fortieth , having tried all remedies fruitlesly , the physicians told me that yet there was one help for me , if i could constantly pursue it , to wit , a sober and orderly life : for this had every way great force for the recovering and preserving of health , as a disorderly life to the overthrowing of it ; as i too well by experience found . for temperance preserves even old men and sickly men sound : but intemperance destroys most healthy and flourishing constitutions : for contrary causes have contrary effects , and the faults of nature are often amended by art , as barren grounds are made fruitful by good husbandry . they added withal , that unless i speedily used that remedy , within a few months i should be driven to that exigent , that there would be no help for me , but death , shortly to be expected . upon this , weighing their reasons with my self , and abhorring from so sudden an end , and finding my self continually oppressed with pain and sickness , i grew fully perswaded , that all my griefs arose out of intemperance : and therefore out of an hope of avoiding death and pain , i resolved to live a temperate life . whereupon , being directed by them in the way i ought to hold , i understood , that the food i was to use , was such as belonged to sickly constitutions , and that in a small quantity . this they had told me before : but i , then not liking that kind of diet , followed my appetite , and did eat meats pleasing to my taste ; and , when i felt inward heats , drank delightful wines , and that in great quantity , telling my physicians nothing thereof , as is the custom of sick people . but after i had resolved to follow temperance and reason , and saw that it was no hard thing to do so , but the proper duty of man ; i so addicted my self to this course of life , that i never went a foot out of the way . upon this , i found within a few days , that i was exceedingly helped , and by continuance thereof , within less than one year ( although it may seem to some incredible ) i was perfectly cured of all my infirmities . being now sound and well , i began to consider the force of temperance , and to think thus with my self : if temperance had so much power as to bring me health ; how much more to preserve it : wherefore i began to search out most diligently what meats were agreeable unto me , and what disagreeable : and i purposed to try , whether those that pleased my taste brought me commodity or discommodity ; and whether that proverb , wherewith gluttons use to defend themselves , to wit , that which savors is good and nourisheth , be consonant to truth . this upon trial i found most false : for strong and very cool wines pleased my taste best , as also melons , and other fruit ; in like manner , raw lettice , fish , pork , sausages , pulse , and cake , and py-crust , and the like : and yet all these i found hurtful . therefore trusting on experience , i forsook all these kind of meats and drinks , and chose that wine that fitted my stomach , and in such measure , as easily might be digested : above all , taking care never to rise with a full stomach , but so as i might well both eat and drink more . by this means , within less than a year i was not only freed from all those evils which had so long beset me , and were almost become incurable ; but also afterwards i fell not into that yearly disease , whereinto i was wont , when i pleased my sense and appetite . which benefits also still continue , because from the time that i was made whole , i never since departed from my setled course of sobriety , whose admirable power causeth that the meat and drink that is taken in fit measure , gives true strength to the body , all superfluities passing away without difficulty , and no ill humors being ingendred in the body . yet with this diet i avoided other hurtful things also , as too much heat and cold , weariness , watching , ill air , overmuch use of the benefit of marriage . for although the power of health consists most in the proportion of meat and drink , yet these forenamed things have also their force . i preserved me also , asmuch as i could , from hatred and melancholy , and other perturbations of the mind , which have a great power over our constitutions . yet could i not so avoid all these , but that now and then i fell into them ; which gained me this experience , that i perceived , that they had no great power to hurt those bodies , which were kept in good order by a moderate diet : so that i can truly say , that they who in these two things that enter in at the mouth , keep a fit proportion , shall receive little hurt from other excesses . this galen confirms , when he says , that immoderate heats and colds , and winds and labors did little hurt him , because in his meats and drinks he kept a due moderation ; and therefore never was sick by any of these inconveniences , except it were for one only day . but mine own experience confirmeth this more ; as all that know me , can testifie : for having endured many heats and colds , and other like discommodities of the body , and troubles of the mind , all these did hurt me little , whereas they hurt them very much who live intemperately . for when my brother and others of my kindred saw some great powerful men pick quarrels against me , fearing lest i should be overthrown , they were possessed with a deep melancholy ( a thing usual to disorderly lives ) which increased so much in them , that it brought them to a sudden end . but i , whom that matter ought to have affected most , received no inconvenience thereby , because that humor abounded not in me . nay , i began to perswade my self , that this suit and contention was raised by the divine providence , that i might know what great power a sober and temperate life hath over our bodies and minds , and that at length i should be a conqueror , as also a little after it came to pass : for in the end i got the victory , to my great honor , and no less profit : whereupon also i joyed exceedingly ; which excess of joy neither could do me any hurt . by which it is manifest , that neither melancholy , nor any other passion can hurt a temperate life . moreover i say , that even bruises and squats , and falls , which often kill others , can bring little grief or hurt to those that are temperate . this i found by experience , when i was seventy years old : for riding in a coach in great haste , it happened that the coach was overturned , and then was dragged for a good space by the fury of the horses , whereby my head and whole body was sore hurt , and also one of my arms and legs put out of joynt . being carried home , when the physicians saw in what case i was , they concluded that i would die within three days . nevertheless at a venture two remedies might be used , letting of blood , and purging , that the store of humors , and inflamation , and fever ( which was certainly expected ) might be hindred . but i , considering what an orderly life i had led for many years together , which must needs so temper the humors of the body , that they could not be much troubled , or make a great concourse , refused both remedies , and only commanded that my arm and leg should be set , and my whole body anointed with oyl : and so without other remedy or inconvenience i recovered ; which seemed as a miracle to the physicians . whence i conclude , that they that live a temperate life , can receive little hurt from other inconveniences . but my experience taught me another thing also , to wit , that an orderly and regular life can hardly be altered without exceeding great danger . about four years since , i was led by the advice of physicians , and the daily importunity of my friends , to add something to my usual stint and measure . divers reasons they brought , as , that old age could not be sustained with so little meat and drink ; which yet needs not only to be sustained , but also to gather strength , which could not be but by meat and drink . on the other side i argued , that nature was contented with a little , and that i had for many years continued in good health , with that little measure ; that custom was turned into nature , and therefore it was agreeable to reason , that my years increasing , and strength decreasing , my stint of meat and drink should be diminished , rather than increased ; that the patient might be proportionable to the agent , and especially since the power of my stomach every day decreased . to this agreed two italian proverbs , the one whereof was , * he that will eat much , let him eat little ; because by eating little he prolongs his life . the other proverb was , * the meat which remaineth , profits more than that which is eaten . by which is intimated , that the hurt of too much meat is greater , than the commodity of meat taken in a moderate proportion . but all these things could not defend me against their importunities . therefore , to avoid obstinacy , and gratifie my friends , at lengh i yielded , and permitted the quantity of meat to be increased , yet but two ounces only . for whereas before the measure of my whole days meat , viz. of my bread , and eggs , and flesh , and broth , was 12 ounces exactly weighed ; i increased it to the quantity of 2 ounces more : and the measure of my drink , which before was 14 ounces , i made now 16. this addition after ten days wrought so much upon me , that of a chearful and merry man i became melancholy and cholerick ; so that all things were troublesome to me : neither did i know well , what i did or said . on the twelfth day , a pain of the side took me , which held me two and twenty hours . upon the neck of it came a terrible fever , which continued thirty five days and nights ; although after the fifteenth day it grew less and less . besides all this , i could not sleep , no not a quarter of an hour : whereupon all gave me for dead . nevertheless , i by the grace of god cured my self , only with returning to my former course of diet , although i was now seventy eight years old , and my body spent with extream leanness , and the season of the year was winter and most cold air . and i am confident , that under god nothing holp me , but that exact rule which i had so long continued . in all which time i felt no grief , save now then a little indisposition for a day or two. for the temperance of so many years spent all ill humors , and suffered not any new of that kind to arise , neither the good humors to be corrupted or contract any ill quality , as usually happens in old mens bodies , which live without rule . for there is no malignity of old age in the humors of my body , which commonly kills men . and that new one , which i contracted by breaking my diet , although it was a sore evil , yet had no power to kill me . by this it may clearly be perceived , how great is the power of order and disorder ; whereof the one kept me well for many years ; the other , though it was but a little excess , in a few days had so soon overthrown me . if the world consist of order , if our corporal life depend on the harmony of humors and elements , it is no wonder that order should preserve , and disorder destroy . order makes arts easie , and armies victorious , and retains and confirms kingdoms , cities , and families in peace . whence i conclude , that an orderly life is the most sure way and ground of health and long days , and the true and only medicine of many diseases . neither can any man deny this , who will narrowly consider it . hence it comes , that a physician , when he cometh to visit his patient , prescribes this physick first , that he use a moderate diet : and when he hath cured him , commends this also to him , if he will live in health . neither is it to be doubted , but that he shall ever after live free from diseases , if he will keep such a course of life ; because this will cut off all causes of diseases , so that he shall need neither physick nor physician : yea , if he will give his mind to those things which he should , he will prove himself a physician , and that a very compleat one : for indeed no man can be a perfect physician to another , but to himself only . the reason whereof is this , every one by long experience may know the qualities of his own nature , and what hidden properties it hath , what meat and drink agrees best with it ; which things in others cannot be known without such observation , as is not easily to be made upon others ; especially since there is a greater diversity of tempers , than of faces . who would believe that old wine should hurt my stomach , and new should help it ; or that cinnamon should heat me more than pepper ? what physician could have discovered these hidden qualities to me , if i had not found them out by long experience ? wherefore one to another cannot be a perfect physician . whereupon i conclude , since none can have a better physician than himself , nor better physick than a temperate life ; temperance by all means is to be imbraced . nevertheless , i deny not but that physicians are necessary , and greatly to be esteemed for the knowing and curing of diseases , into which they often fall , who live disorderly : for if a friend who visits thee in thy sickness and only comforts and condoles , doth perform an acceptable thing to thee ; how much more dearly should a physician be esteemed , who not only as a friend doth visit thee , but help thee ! but that a man may preserve himself in health , i advise , that instead of a physician a regular life is to be imbraced , which , as is manifest by experience , is a natural physick most agreeable to us , and also doth preserve even ill tempers in good health , and procure that they prolong their life even to a hundred years and more , and that at length they shut up their days like a lamp , only by a pure consumption of the radical moisture , without grief or perturbation of humors . many have thought that this could be done by aurum potabile , or the philosophers-stone , sought of many , and found of few . but surely there is no such matter , if temperance be wanting . but sensual men ( as most are ) desiring to satisfie their appetite , and pamper their belly , although they see themselves ill-handled by their intemperance , yet shun a sober life : because they say , it is better to please the appetite ( though they live ten years less than otherwise they should do ) than always to live under bit and bridle . but they consider not , of how great moment ten years are in mature age , wherein wisdom and all kind of vertues is most vigorous ; which , but in that age , can hardly be perfected . and that i may say nothing of other things , are not almost all the learned books that we have , written by their authors in that age , and those ten years , which they set at nought in regard of their belly ? besides , these belly-gods say , that an orderly life is so hard a thing that it cannot be kept . to this i answer , that galen kept it , and held it , for the best physick : so did plato also , and isocrates , and tully , and many others of the ancient ; and in our age , paul the third , and cardinal bembo , who therefore lived so long ; and among other dukes , laudus , and donatus , and many others of inferior condition , not only in the city , but also in villages and hamlets : wherefore since many have observed a regular life , both of old times and later years , it is no such thing which may not be performed ; especially since in observing it , there needs not many and curious things , but only that a man should begin and by little and little accustom himself unto it . neither , doth it hinder , that plato says , that they who are imployed in the common-wealth , cannot live regularly , because they must often endure heats , and colds , and winds , and showers , and divers labors , which suit not with an orderly life : for i answer , that those inconveniences are of no great moment ( as i shewed before ) if a man be temperate in meat and drink ; which is both easie for common-weals-men , and very convenient , both that they may preserve themselves from diseases , which hinder publick imployment ; as also that their mind , in all things wherein they deal , may be more lively and vigorous . but some may say , he which lives a regular life , eating always light meats , and in a little quantity , what diet shall he use in diseases , which being in health he hath anticapated ? i answer first ; nature , which endeavors to preserve a man as much as she can , teacheth us how to govern our selves in sickness : for suddenly it takes away our appetite , so that we can eat but a very little , wherewith she is very well contented : so that a sick man , whether he hath lived heretofore orderly or disorderly , when he is sick , ought not to eat , but such meats as are agreeable to his disease , and that in much smaller quantity than when he was well . for if he should keep his former proportion ; nature , which is already burdened with a disease , would be wholly oppressed . secondly , i answer better , that he which lives a temperate life , cannot fall into diseases , and but very seldom into indispositions ; because temperance takes away the causes of diseases ; and the cause being taken away , there is no place for the effect . wherefore since an orderly life is so profitable , so vertuous , so decent , and so holy it is worthy by all means to be imbraced ; especially since it is easie and most agreeable to the nature of man. no man that follows it , is bound to eat and drink so little as i : no man is forbidden to eat fruit or fish , which i eat not : for i eat little , because a little sufficeth my weak stomach : and i abstain from fruit , and fish , and the like , because they hurt me . but they who find benefit in these meats , may , yea ought to use them : yet all must needs take heed , lest they take a greater quantity of any meat or drink ( though most agreeable to them ) then their stomach can easily digest : so that he which is offended with no kind of meat and drink , hath the quantity , and not the quality for his rule , which is very easie to be observed . let no man here object unto me , that there are many , who though they live disorderly , yet continue in health to their lives end : because , since this is at the best but uncertain , dangerous , and very rare , the presuming upon it ought not to lead us to a disorderly life . it is not the part of a wise man , to expose himself to so many dangers of discases and death , only upon a hope of an happy issue , which yet befalls very few . an old man of an ill constitution , but living orderly , is more sure of life , than the most strong young man who lives disorderly . but some , too much given to appetite , object , that a long life is no such desirable thing , because that after one is once sixty five years old , all the time we live after , is rather death than life . but these err greatly , as i will shew by my self , recounting the delights and pleasures in this age of 83 , which now i take , and which are such , as that men generally account me happy . i am continually in health , and i am so nimble , that i can easily get on horseback without the advantage of the ground , and sometimes i go up high stairs and hills on foot . then , i am ever chearful , merry , and well-contented , free from all troubles and troublesome thoughts ; in whose place , joy and peace have taken up their standing in my heart . i am not weary of life , which i pass with great delight . i confer often with worthy men , excelling in wit , learning , behavior , and other vertues . when i cannot have their company , i give my self to the reading of some learned book , and afterwards to writing ; makinglit my aim in all things , how i may help others to the furthest of my power . all these things i do at my ease , and at fit seasons , and in mine own houses ; which , besides that they are in the fairest place of this learned city of padua , are very beautiful and convenient above most in this age , being so built by me according to the rules of architecture , that they are coll in summer , and warm in winter . i enjoy aso my gardens , and those divers , parted with rills of running water , which truly is very delightful . sometimes of the year i injoy the pleasure of the euganean hills , where also i have fountains and gardens , and a very convenient house . at other times , i repair to a village of mine ; seated in the valley ; which is therefore very pleasant , because many ways thither are so ordered , that they all meet and end in a fain plot of ground ; in the midst whereof is a church suitable to the condition of the place . this place is washed with the river brenta ; on both sides whereof are great and fruitful fields , well manured and adorned : with many habitations . in former time it was not so , because the place was moorish and unhealthy , fitter for beasts than men . but i drained the ground , and made the air good : whereupon men flockt thither , and built houses with happy success . by this means the place is come to that perfection we now see it is : so that i can truly say , that i have both given god a temple , and men to worship him in it : the memory whereof is exceeding delightful to me . sometimes i ride to some of the neighbor cities , that i may enjoy the sight & communication of my friends , as also of excellent artificers in architecture , painting , stone-cutting , musick , and husbandry , whereof in this age there is great plenty . i view their pieces , i compare them with those of antiquity ; and ever i learn somewhat which is worthy of my knowledg : i survey places , gardens , antiquities , publick fabricks , temples , and fortifications : neither omit i any thing that may either teach , or delight me . i am much pleased also in my travels , with the beauty of situation . neither is this my pleasure made less by the decaying dulness of my senses , which are all in their perfect vigor , but especially my taste ; so that any simple fare is more savoury to me now , than heretofore , when i was given to disorder and all the delights that could be . to change my bed , troubles me not ; i sleep well and quietly any where , and my dreams are fair and pleasant . but this chiefly delights me , that my advice hath taken effect in the reducing of many rude and untoiled places in my country , to cultivation and good husbandry . i was one of those that was deputed for the managing of that work , and abode in those fenny places two whole months in the heat of summer ( which in italy is very great ) receiving not any hurt or inconvenience thereby : so great is the power and efficacy of that temperance which ever accompanied me . these are the delights and solaces of my old age , which is altogether to be preferred before others youth : because that by temperance and the grace of god i feel not those perturbations of body and mind , wherewith infinite both young and old are afflicted . moreover , by this also , in what estate i am , may be discovered , because at these years ( viz. 83. ) i have made a most pleasant comedy , full of honest wit and merriment : which kind of poems useth to be the child of youth , which it most suits withal for variety and pleasantness ; as a tragedy with old age , by reason of the sad events which it contains . and if a greek poet of old was praised , that at the age of 73 years he writ a tragedy ; why should i be accounted less happy , or less my self , who being ten years older have made a comedy ? now lest there should be any delight wanting to my old age , i daily behold a kind of immortality in the succession of my posterity . for when i come home , i find eleven grand-children of mine , all the sons of one father and mother , all in perfect health ; all , as far as i can conjecture , very apt and well given both for learning and behavior . i am delighted with their musick and fashion , and i my self also sing often ; because i have now a clearer voice , than ever i had in my life . by which it is evident , that the life which i live at this age , is not a dead , dumpish , and sower life ; but chearful , lively and pleasant . neither , if i had my wish , would i change age and constitution with them who follow their youthful appetites , although they be of a most strong temper : because such are daily exposed to a thousand dangers and deaths , as daily experience sheweth , and i also , when i was a young man , too well found . i know how inconsiderate that age is , and , though subject to death , yet continually afraid of it : for death to all young men is a terrible thing , as also to those that live in sin , and follow their appetites : whereas i by the experience of so many years have learned to give way to reason : whence it seems to me , not only a shameful thing to fear that which cannot be avoided ; but also i hope , when i shall come ta that point , i shall find no little comfort in the favor of jesus christ . yet i am sure , that my end is far from me : for i know that ( setting casualties aside ) i shall not die but by a pure resolution : because that by the regularity of my life i have shut out death all other ways . and that is a fair and desirable death , which nature brings by way of resolution . since therefore a temperate life is so happy and pleasant a thing ; what remains , but that i should wish all who have the care of themselves , to imbrace it with open arms ? many things more might be said in commendation hereof : but lest in any thing i forsake that temperance which i have found so good , i here make an end. a discourse translated out of italian , that a spare diet is better than a splendid and sumptuous . a paradox . i verily believe , however i have titled this opinion , yet it will by no means be allowed for a paradox by a number of those , whose judgment ought to bear the greatest sway . and , to speak freely , it would seem to me very uncouth , that any man that makes profession of more understanding than a beast , should open his mouth to the contrary , or make any scruple at all of readily subscribing to the truth and evidence of this position , that a frugal and simple diet is much better than a full and dainty . tell me , you that seem to demur on the business , whether a sober & austere diet serves not without further help to chase away that racking humor of the gout , which by all other helps that can be be used , scarce receives any mitigation at all ; but , do what can be done , lies tormenting the body , till it have spent it self . tell me whether this holy medicine serve not to the driving away of head-ach , to the cure of dizziness , to the stopping of rheums , to the stay of fluxes , to the getting away of loathsome itches , to the freedom from dishonest belchings , to the prevention of agues , and , in a word , to the clearing and draining of all ill humors whatsoever in the body . nor do the benefits thereof stay only in the body , but ascend likewise to the perfecting of the , soul it self : for how manifest is it , that through a sober & strict diet , the mind & all the faculties thereof become waking , quick , and chearful ! how is the wit sharpened , the understanding solidated , the affections tempered , and ; in a word , the whole soul and spirit of a man freed from incumbrances , & made apt & expedite for the apprehension of wisdom , & the imbracement of vertue ! the ancient sages were ( i am sure ) of this opinion : and plato in particular made notable remonstrance of it ; when upon his coming into sicily from athens , he did so bitterly condemn the siracusian tables , which being furnished with precious and dainty cates , provoking sauces , and rich wines , sent away their guests twice a day full of good chear . but what wouldst thou have said , oh plato , if thou hadst perhaps light upon such as we christians now adays are ; amongst whom , he that eats but two good meals a day ( as we term them ) boasts himself , and is applauded by others for a person of great temperance and singular good diet ? undoubtedly ; our extravagancy in this matter ( having added prologues of break-fasts , interludes of banquets , and epilogues of rere-suppers to the comedy ) would have caused thee to turn thy divine eloquence to the praise of those syracusian gluttons , which , in respect of our usages and customs , might seem great masters of temperance . nay , very epicurus himself , however ( he may thank tullies slanders ) his name is become in this regard so infamous , yet placed his chief delight this way in no greater dainties than savoury herbs ; & fresh cheese . but i would fain once understand from these belly-gods , that seem born only to waste good meat , what the reason may be . that now adays the store of victuals is so much abated , and the price inhaunsed of that it was in time of old ; when yet the world appears to have been then much fuller of people then it now is . undoubtedly , that scarcity and dearness , under which we labor , can proceed from nothing but our excessive gluttony , which devours things faster than nature can bring them forth . and that plenty and cheapness , which crowned their happy days , was maintained and kept on foot chiefly through the good husbandry of that frugal and simple diet which they used . s. jerom , writing of the course of life held by those good fathers that retired themselves into the deserts of egypt , the better to serve god , tell us , that they were so inamored of spare and simple diet , that they censured it in themselves for a kind of riot , to feed on any thing that was drest with fire . the same in every point doth cassian report , in his relations of the holy monks & hermits of his time . i find in ancient physicians , that the inhabitants of the old world were such strict followers of sobriety , that they kept themselves precisely to bread in the morning ; and at night they made their supper of flesh only , without addition of sauces , or any first or second courses . and by this means it came to pass , that they lived so long and in continual health , without so much as once hearing the names of those many grievous infirmities , that now adays vex mankind . what think you might be the cause , that the romans , the arcadians , and the portugals passed so many hundred of years , without having any acquaintance at all with physick or physicians ? surely nothing else but their sober spare diet ; which , when all is done , we are ofttimes constrained to undergo , and ever indeed directed & advised unto , by those who really practise this divine science of physick , for the recovery and conservation of their patients health , & not covetously for their own gain . i read in approved histories , that ptolemy , upon some occasion or other outriding his followers in egypt , was so pressed with hunger , that he was fain to call in at a poor mans cottage , who brought him a piece of rie-bread ; which when he had eaten , he took a solemn oath , that he never in all his life had tasted better ; nor more pleasing meat : and from that day forward , he set light by all the costly sorts of bread , which he had been formerly accustomed unto . the thracian women , that they might bear healthful , strong , and hardy children , eat nothing but milk and nettles . and the greatest dainties that the lacedemonians had amongst them , was a certain kind of black pottage , that looked no better than melted pitch , and could not by computation stand in above three half pence a gallon at the most . the persians , that in their time were the best disciplined people on the earth , eat a little * nasturtium with their bread ; & that was all the victuals that this brave nation used , when they made conquest of the world . artaxerxes ; the brother of cyrus , being overthrown in battel , was constrained in his flight to sit downwith dry figs and barly bread ; which upon proof he found so good , as he seriously lamented his misfortune , on having ( through the continual cloying of artificial dainties , wherewith he had been bred up ) been so long time a stranger to that great pleasure and delight , which natural and simple food yields , when it meets with true hunger . true it is , our belly is a troublesom creditor , and ofttimes shamelesly exacts more than its due : but undoubtedly , if we were not partial , and corrupted by the allurements of that base content which dainties promise , we might easily quiet the grudgings & murmurings thereof . it 's not the belly ( i wish ) which would rest well enough apayed with that which is at hand ; but the satisfaction of our capricious phansies , that makes us wear out our selves , & weary all the world besides with uncessant travel in the search of rarities , and in the compounding of new delicacies . if we were but half as wise as we ought to be , there need none of all this ado that we make , about this and that kind of manchet , dutch-bread ; and french-bread : and i know not what new inventions are brought on foot , to make more business in the world ; whereas with much less cost & trouble we might be much better served with that which grows at home , & is to be found ready in every thatcht cottage . that which is most our own , & that which we therefore perhaps ( fools as we be ) most contemn in this kind , barley-bread i mean , is by all the old physicians warranted for a most sound and healthful food : he that eats daily of it , say they , shall undoubtedly never be troubled with the gout in the feet . shew me such a vertue in any of these new inventions , and i 'le yield there were some reason perhaps in making use of them , if they might with ease and quiet be procured . but to buy them at the price of so much pains , time , and hazard as they cost us , were undoubtedly too much , although they brought asmuch benefit as they do prejudice . consider well ( i pray ) whether it be not a thing to make a wise man run beside himself , to see such a ransacking of all the elements by fishers , and fowlers , and hunters ; such a turmoiling of the world by cooks and comfit-makers , and tavern-keepers , and a numberless many of such needless occupations ; such a hazarding of mens lives on sea and land , by heat & cold , and a thousand other dangers and difficulties : and all forsooth in procuring dainties for the satisfaction of a greedy maw , and sensless belly , that within a very short while after must of necessity make a banquet of it self to worms . what an endless maze of error , what an intolerable hell of torments and afflictions hath this wicked gluttony brought the world unto ! and yet , wretched men that we are , we have no mind to get out of it , but like silly animals led by the chaps , go on all day long , digging our graves with our teeth , till at last we bring the earth over our heads much before we otherwise need to have done . and yet there was a certain odd fellow once in the world ( i would there were not too many of the same mind now adays ! ) philoxenus by name , that seriously wisht he might have a swallow as long and as large as the cranes , the better to injoy the full relish of his licorish morsels . long after him , i read of another of the same fraternity , apitius , i trow , that set all his happiness in good chear : but little credit ( i am sure ) he hath got by the means ; no more than maximinus , for all he was an emperor , by his using every meal to stuff into his paunch thirty pounds of flesh , beside bread and wine to boot . but get a deserves in my opinion the monarchy of gluttons , as he had of the romans : his feasts went always according to the letters of the alphabet : as when p's turn came , he would haye plovers , & partridges , & peacocks , and the like ; and so in all the rest , his table was always furnished with meats whose names began with one and the same letter . but what do i raking up this carrion ? let them rot in their corruption , & lie more covered over with infamy then with earth . only , to give the world notice who have been the great masters of this worthy science of filling the belly and following good chear , i have been inforced to make this remembrance of some of their goodly opinions and pranks . which let who so will be their partner in : for my part , i solemnly avow , that i find no greater misery than to victual the camp ( as the proverb is ) cramming in lustily over night , and to be bound next morning to rise early , and to go about serious business . oh what a piece of purgatory is it , to feel within a mans self those qualmes , those gripings , those swimmings , and those flushing heats , that follow upon over eating ! and what a shame ( if our foreheads were not of brass , and our-friends before whom we act them , infected with the same disease ) would it be , to stand yawning , stretching , and perbreaking the crudities of the former days surfet ! on the contrary , what a happiness do i prove , when after a sober pittance i find sound and quiet sleep all night long , and at peep of day get up as fresh as the morning it self , full of vigor and activity both in mind and body , for all manner of affairs ! let who will take his pleasure in the fulness of delicates : i desire my part may be in this happy injoyment of my self , although it should be with the abatement of much more content than any dainties can afford . when i was last at messina , my lord antony doria told me , that he was acquainted in spain with an old man , who had lived above a hundred years . one day having invited him home and entertained him sumptuously , as his lordships manner is , the good old man instead of thanks told him , my lord , had i been accustomed to these kind of meals in my youth , i had never come to this age which you see , nor been able to preserve that health and strength both of mind and body , which you make shew so much to admire in m. see now ! here 's a proof even in our age , that the length and happiness of mens lives in the old world was chiefly caused by the means of blessed temperance . but what need more word , in a matter as evident as the sun at noon-day , to all but those whose brains are sunk down into the quagmire of their bellies ? i 'le make an end with that which cannot be denied , nor deluded , nor resisted ; so plain is the truth , and so great is the authority of the argument ; and this it is : peruse all histories of whatever times and people , and you shall always find the haters of a sober life and spare diet to have been sworn enemies against virtue and goodness : witness claudius , caligula , heliogabalus , clodius the tragedian , vitellius , verus , tiberius , and the like : and on the contrary , the friends and followers of sobriety and frugality , to have been men of divine spirits , and most heroical performances for the benefit of mankind ; such as were augustus , alexander severus , paulus aemilius , epaminondas , socrates , and all the rest who are registred for excellent in the lists of princes , soldiers , and philosophers . a spare diet then is better than a splendid and sumptuous , let the sardanapaluses of our age prattle what they list . nature , and reason , and experience , and the example of all vertuous persons prove it to be so . he that goes about to perswade me otherwise , shall lose his labor , though he had his tongue and brain furnished with all the sophistry and eloquence ; that ever greece and italy could joyntly have afforded , finis . notes, typically marginal, from the original text notes for div a47787-e6070 * qui medicè vivit , miserè vivit . that this subject is not un befitting a divine . the measure is different , according to the diversity of constitutions and ages . what is every ones due measure . whether students in colledges , or those that live in monasteries , &c. ought to trouble themselves about this measure . * crudo aliquo fructu . * plethoram . * cacochymiam . * apophlegmatismos . * in duobus paximaciis . * absque ullo obsonio . that this measure may suffice ( ordinarily ) even those that are healthy and strong . panada * esculenta & potulenta . * menestris . hurtful meats are to be avoided . * nebula . * asthmata . * brassica . * humoris viscosi . panada a very convenient food for the aged , &c. variety of dishes prejudicial to health . * qul ultra sitim famemque sedandā appetentiam producerent . whether this measure or stint ought not to be altered . whether the daily measure or stint ought to be taken at one , or at more refections . * saplentia in sicco residet , non in paludibus & lacunis . * lux sicca , anima sapientissima . another help to preserve health . * dolores ischiadicos . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . crudity the mother of diseases . * non plures gladio quàm cecidere gula . health consisteth in two things . * vectis agitatio . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a sober diet armeth against outward causes and accidents . it mitigateth incurable diseases . * scirrho . * enterocele , hydrocele , aliisque herniae generibus . * in columna . homicides and blasphemous persons do not live long . seeing neither luxurious persons . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * mancipata est . it brings quiet dissolution . mans life compard to a lamp. it makes the body agil and expedite for all imployments . the commodities of the mind by a sober diet. it affords vigor to the senses . * topica quaedam . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * ex hypochondriis . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * coryzas . this is a benefit of greatest moment . * sine cerere & baccho friget venus . why the appetite is deceitful . * bulimia . * mangonia . * chameunia . * non est tanto digna dolore solus . the discommodities of intemperance . notes for div a47787-e11060 * mangerà più , chi manco mangia . ed è contrario . chi più onangia , manco mangia . il senso , è poco vive ; chi treppo sparechia . * fa più pro quel ' che si lascia sul ' tondo , che quel ' che si mette nel ventre . notes for div a47787-e12040 * cresses , or wild mint . wisdom's dictates, or, aphorisms & rules, physical, moral, and divine, for preserving the health of the body, and the peace of the mind ... to which is added a bill of fare of seventy five noble dishes of excellent food, for exceeding those made of fish or flesh ... / by tho. tryon. tryon, thomas, 1634-1703. 1691 approx. 244 kb of xml-encoded text transcribed from 81 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-07 (eebo-tcp phase 1). a63820 wing t3205 estc r34680 14561039 ocm 14561039 102588 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63820) transcribed from: (early english books online ; image set 102588) images scanned from microfilm: (early english books, 1641-1700 ; 1076:15) wisdom's dictates, or, aphorisms & rules, physical, moral, and divine, for preserving the health of the body, and the peace of the mind ... to which is added a bill of fare of seventy five noble dishes of excellent food, for exceeding those made of fish or flesh ... / by tho. tryon. tryon, thomas, 1634-1703. [6], 153 p. printed for tho. salisbury ..., london : 1691. imperfect: pages stained. reproduction of original in the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng health -early works to 1800. vegetarian cookery -early works to 1800. 2003-02 tcp assigned for keying and markup 2003-03 spi global keyed and coded from proquest page images 2003-05 emma (leeson) huber sampled and proofread 2003-05 emma (leeson) huber text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion wisdom's dictates : or , aphorisms & rules , physical , moral , and divine ; for preserving the health of the body , and the peace of the mind , fit to be regarded and practised by all that would enjoy the blessings of the present and future world. to which is added , a bill of fare of seventy five noble dishes of excellent food , far exceeding those made of fish or flesh , which banquet i present to the sons of wisdom , or such as shall decline that depraved custom of eating flesh and blood. by tho. tryon , student in physick , and author of pythagora●'s mystick philosophy revived , wherein the mysteries of dreams , visions , angels , and spirits , are unfolded , and their secret communications to mankind . london , printed for tho. salusbury , at the sign of the temple near temple-bar in fleetstreet . 1691. the author to the reader wisheth health and a sound mind . as i have on several occasions endeavoured to recommend those most necessary vertues , temperance and sobriety , to the practice of men , and to inform them ( according to that talent i have received from the meer grace and free bounty of the lord ) of the things that appertain to their peace ; so though many of these aphorisms , or the substance of several of them , may be found occasionally dispersed in several of our writings , yet ● thought it might not be unuseful to some to present them altogether , and hope by the blessing of the most high , these plain short me●entoes may yield some fruit to those that shall ●●ruse them , if they come prepared with minds to receive truth in the love thereof , and practice what their own consciences cannot but inform them is their duty , for this is the method our saviour prescribeth his disciples , to come to the right knowledge of divin● truths , viz. by the doing of gods will , he that does my fathers will ( saith he ) shall know of the doctrine whether it be of god or no , he is a true christian indeed , not he that is only book taught , but he that is god taught , he that hath an vnction from the holy one , ( as the apostle calleth it ) that teacheth him all things ; i confess ink and paper can never make us christians , can never beget a new nature , or a living principle in us , can never form christ , or any true notions of spiritual things in our hearts , the gospel , that new law which christ delivered to the world , it is not meerly a letter without us , but a quickening spirit within us ; rules , maxims , or directions could never yet of themselves beget the least glimps of true heavenly light , the least sap of saving knowledge in any heart all this is but the grabling of the poor dark spirit of man after truth to find it out with his own endeavours , and to feel it with his own cold and benumm'd hands ; words and sylla●bles , which are but dead things , and ●annot possibly convey the living notions of heaven●● truths to us ; the secret misteries of a divine life of a meer nature cannot be truly understood , except the soul be kindled from within and awakened into the life of them ; a painter that would draw a rose , though he may flourish some likeness of it in figure and colour , yet can never paint the scent and fragrancy , or if he could draw a flame , he cannot put a constant heat into his colours ; all the skill of cunning artisans and mechanicks cannot put a principle of life into the most exquisite statue of their making , men and books may propound some directions to us , that may set us in such a way of life and practice as in which we shall at least find it within our selves , and be experimentally acquainted with it , but they cannot teach us virtue like a mechanick art or trade , no ; no there is a spirit in man , and the inspiration of the almigthy giveth this vnderstanding , but we shall not meet with this spirit any where ( though it be near to every one ) but in the way of obedience , therefore whatever rules or advices thou meetest with here , of the truth of which thou art convinced , immediately up , and be doing , put in practice , and continue therein with constancy and resolution , and then thou shalt be able to taste and feel , and witness the excellency thereof , not from any words but from the evidence of their own souls , and so become capable and disposed to entertain the rest and other more sublime virtues . despise not the rules for promoting health and temperance , the ways of god and nature are plain and simple , but mighty in operation and effects , the body is as an instrument to the soul , and being out of tune no harmony can be expected in the microcosm . the curious may expect these axioms should be more methodically placed , but as i wrote them down as they sprang up in my mind , so i have observed pofies , that a careless mixture makes the whole more pleasant to the eye and radolent , then if every sort of flowers and fragrant herbs were put together by themselves . read and practice , turn thy eyes inwards , and wait at wisdom's gates , separate thy self from the ways of the multitude , and the lord from whom alone proceeds every good and perfect gift , give thee understanding in all things . farewel . wisdom's dictates : or aphorisms physical , moral , and divine , &c. 1. the first step to wisdom is to know thy self , the consummation of it , to know god thy creator . 2. nature is the art of god , or that distinct property wherewith he hath endued every thing in the universe . 3. there is not a greater note of folly then to be ignorant of the true value and knowledge of the things that are . 4. therefore follow not the opinions of the vulgar , for they generally slight and despise things precious and excellent , and admire things vile and pernitious . 5. take not the name of thy creator in thy mouth , except thou hast some inward sence of his wonderful power , virtue , strength , beauty , and majesty , and that he is thee all , the sustainer and preserver of thy self and all beings . 6. honour not the sepulchres of the saints and wise ancients , and at the same time stone the present prophets that appear in the same spirit of wisdom . 7. imprison thy tongue lest it imprison thee ; nature knows it was an unruly member , and therefore barrocadoed it in with teeth , and for one mouth gave us two eyes , two ears , two hands , to teach us , that our business should be to see and hear , and do good actions , rather then only to talk of wisdom and goodness ; and the heart to remain in the harsh fire , and under the operation of the divided forms of nature . 8. 't is not words but things , not names but reason , not resemblances but realities , not sublimeties but simplicities , that the sons of truth doth seek after . 9. seek not the splendid drudgeries , or high places and offices of this world , for they often draw the soul into perdition , and the body into distempers . 10. entertain charity , and seek peace with all men , and be helpful to thy friends , and kind to strangers , but love and do good even to thy enemies , for otherwise thou doest but usurp , not deserve the name of a christian . 11. lye not for gain , nor never let interest so byass thy understanding and mind , as justice cannot stand upright . 12. give the lord praises for all things , because he is the fountain of all things . 13. boast not of thy own acts , though thou dost exceed in arts or sciences , but consider whatever thou canst do more then thy neighbour is the gift of the lord , and not thine , be not therefore proud of that which is none of thy own . 14. know that satisfaction is the greatest riches , and content the only thing that makes men happy . 15. a little supports natures wants , but the whole world cannot satisfie a wantons desires . 16. think not therefore those only happy that have great possessions , for as little supplies the real necessities of a king as of a begger . 17. riches and honour will not satisfie the mind and soul of man , because there is no simile between them ; every thing must have its own food , or else that groans and dies ; that which is incorporeal , must have incorporeal food . 18. for as the wants of nature cannot be enlarged equal to mens riches , so neither can their pleasures be augmented without doing nature an injury . 19. riches are commonly snares , therefore rather to be shunned then greedly sought after , except it be to do good , and to support ●he poor and needy . 20. what advantage is it for a man to be worth 10000 l. per annum , except he could eat and drink proportionably , and lengthen ●ut all sensible pleasures accordingly , and if he could , it would but make him the more a beast , and render him uncapable of enjoying the true pleasures in this world , and eternity . 21. therefore always entertain in thy microcosmical castle those three grand friends of mankind , humility , patience , and temperance . 22. whenever you eat or drink , do it ( saith wisdom ) in remembrance of me , that is , fear my name , and submit to the guidance of my spirit , who will teach the sons of wisdom all things necessary . 23. desire not variety of meats nor drinks for fear the soul be overwhelmed in the dark clouds of wrath and sorrow . 24. eat not to dullness , for that is a token of gluttony , and a forerunner of diseases . 25. delight not in meats and drinks that are too strong for nature , but always let nature be stronger then your food . 26. prolong not the pleasures of the palat by improper mixtures or wanton sauces beyond the necessities of the stomach , for whatsoever is superfluously received is a burden to nature , and the seed-plot of diseases . 27. eat not before your former food be concocted , if you would avoid crudities and varieties of distempers . 28. moderate fasting is a most excellent physician both for the body and mind . 29. do not eat or drink any thing that is hotter then your blood , except in a physical way , for fear lest you infect the fountain of life with a scorbutick humour . 30. apply your selves to wisdom , that you may find out the right proportion of meats and drinks , and observe weight and measure in both . 31. observe proper times of eating , viz. 8 or 9 in the morning , and 3 or 4 afternoon . 32. let your food be simple , and drinks innocent and learn of wisdom and experience how to prepare them aright . 33. delight not your selves with ill customs , rather suspect all that you see commonly practised , for the multitude is the master of errors , and the tutor of fools . 34. moderate hunger cleanseth all the vessels of the stomach , makes the spirits brisk , and puts new thoughts into the soul , rendring a man fit to give the lord thanks for all his blessings . 35. remember , that in all your preparations of food , that you preserve the most subtle essential parts , for after the gross body is opened and digested , the purer spiritual vertues are on the wing , and apt to evaporate , and will suffer violence if care be not taken . 36. note , that all meats and drinks do awaken , nourish , and beget their similes in the body , and their essences never depart , but are incorporated , and become essential . 37. for the blood , spirit , sences , dispositions , inclinations , and whole complexion of the body and faculties of the soul becomes better or worse according to the nature simplicity , or the contrary of meats and drinks , which is most clear and manifest in the milk of cows , butter , cheese , flesh , and herbs , the goodness and the contrary is according to the food , and all herbage as the land is , better or worse , and compost laid thereon . 38. observe to take food proper for every season , for winter requires stronger , harder , and more drier food than the summer , as also more succulent ; the spring foods of a middle nature ; in the summer let your foods be light of digestion , as various sorts of milk meats , gruels , herbs , bread and butter , bread and oyl , bread and raisons , and the like , and have a care of your health in august , september , and november , especially as to quantity and quality , for then is most danger of sickness and surfeits . 39. refrain at all times such foods as cannot be procured without violence and oppression . 40. for know , that all the inferior creatures when hurt do cry and send forth their complaints to their maker or grand fountain whence they proceeded . 41. be not insensible that every creature doth bear the image of the great creator according to the nature of each , and that he is the vital power in all things . 42. therefore let none take pleasure to offer violence to that life , lest he awaken the fierce wrath , and bring danger to his own soul. 43. but let mercy and compassion dwell plentifully in your hearts , that you may be comprehended in the friendly principle of gods love and holy light. 44. be a friend to every thing that 's good , and then every thing will be a friend to thee , and co-operate for thy good and welfare . 45. refrain all manner of robustick sports and plays , for fear of being precipitated into wrath and violence . 46. give no place to idleness , but use lawful and innocent exercises . 47. forbear riding except it be on necessity , but use walking and going on foot , for such exercises do propagate health , strength and agility of body and mind . 48. refrain hunting , hawking , shooting , and all violent oppressive exercises , and instead thereof spend your spare time in gardening , planting , and cultivating the earth , which will afford both an innocent pleasure and profit to body and mind . 49. lend not an ear to tale-bearers , nor please your selves with the company of backbiters , for they are great evils , and hard to be cured . 50. by abstinency a man can extinguish exorbitant desires , as a raging fire is abated by withdrawing of fuel . 51. therefore when your inclinations leads you to any evil , or that which is contrary to reason and temperance , put a period forthwith thereunto by a firm resolution and promise not to communicate with such things , be it meats , drinks , or other things whatsoever . 52. when you look upon , or behold any fruit , seed , grain , flower , trees , grass , fountain of water , beasts , or any other created being of the works of the all-wise wonderful god , then cast your eyes inward , and consider the unsearchable wisdom , power , and strength of the creator , and learn by an inward sight of visible things to adore and ever admire the maker and sustainer of all these wonderful beings , and reflect upon thy own weakness and inabililities which come on mankind by sin , and so sink down into humility , which is a foundation to all other vertues . 53. learn to know god in thy own soul , and the various operations of nature in thy self , which will render thee and every one capable to know them ; for what is to be known of god , and of the universal nature , is , ( as the great apostle saith ) manifest in man , not without him . 54. learn to know from what fountain all thy thoughts , imaginations , words , and works do arise or proceed . 55. for every speech and action carries the power and strength of its respective principle with it , so has a certain natural power to awaken and strengthen its likeness whether in the good or in the evil. 56. remember that all good thoughts , imaginations , words , and works , proceed from the friendly love , and holy fountain of gods light , or second principle . 57. but on the contrary every evil thought , word , and act , takes its birth from the evil bitter root , and dark fierce wrath , or first principle , in which god is called by the prophets , a jealous angry god , and a consuming fire . 58. likewise all kinds of oppressions either to man or beast do arise from the same poysonous radix . 59. observe the rules of silence , for it is a sublime and profitable virtue , when through wisdom it is duly regarded . 60. speak not evil or slightingly of your absent friends or acquaintance , or any other , but what you have against , or to say unto any , let it be done according to the heavenly rule of christ , viz. admonish them face to face in friendliness . 61. judge not those things you do not know or understand . 62. nor admire persons or things that you are ignorant of . 63. remember that wrath and anger are most cruel and inward enemies , cut them off therefore in the bud ; by the seed of the holy spirit of the lord , before they obtain a substance , or are formed into words . 64. much speaking , though it be from wisdom , is lightly set by , amongst fools , therefore hearken unto your saviour , and cast not pearls before swine . 65. avoid evil communications , for they corrupt all even in the bud. 66. keep your own council and your friends , be slow to speak , and when occasion requires , let it be with advisements , and in few words as the matter will bear . 67. remember that wisdom is always cloathed in with plain modest garments , and that gawdy glittering attire is a true sign of lenity and folly. 68. let all young people , especially the males , observe the rules of sobriety and cleanness for the sake of virtue , and for the fear and honour of the lord. 69. they ought to avoid the eating of all sweet compounded foods , and drinking of strong cordial drinks , for such things heats their blood , irritates their spirits , sets open the gates of venus , putting nature and all the properties into an unequal operation . 70. if men will feast and make merry , then let their tables be spread and environed with philosophical discourses . 71. let every one observe this good christian rule when he invites his neighbours to a treat , to give them food convenient and suitable to natures wants , innocent in quali●y , and not too much in quantity , and then let such cast up their accompts , and what is saved by wisdom and frugality distribute to the needy . 72. drink not wine in bowles , nor strong drink to excess , for besides the sin against god , and your own healths , many men do at one time swallow down as much in value as would sustain many wanting people . 73. honour thy creator for all his gifts , whether divine or human , art thou strong or ingenuous or beautiful , praise the lord for it , 't is his free and undeserved gift . 74. consider what that property or principle is in thee that always leads and invites thee to good , and condemns the evil of thy ways . 75. esteem none so much for their forms or ceremonies in religion , as for virtue and well-doing , in comparison whereof the other is but painted fire , which gives no light nor heat . 76. for no religion or form of worship will move the principle of gods eternal light and love , but only obedience to commandments , and living in the power thereof . 77. do unto all as thou wouldst be done unto , and cherish what is good in all men. 78. virtue hath a secret power in it self , to beget its own likeness and form . 79. every word or speech do carry the power of that property or principle that has the upper dominion in the words or discourses , and they do awaken and strengthen their simile in those to whom such words are directed . 80. therefore consider and learn from what property or principle every thought and imagination do arise and proceed , and before they be formed into words or actions , present them before the throne angel , or divine principle , and let wisdom judge them . 81. suffer not your souls to enter into any thing too violently . 82. remember that all extreams do powerfully attract there contrary ; nor can any inclination continue long , that is fierce or violent . 83. know that self-conceit is a monster , and leads her scholars into perdition . 84. be not over careful for future things , for as our lord saith , no man can by his solicitude add any thing to himself . 85. entertain chearfulness , and give no place to a sower melancholy humor . 86. in all things have a sober and secret hope in the lord , who only knows what is good for us . 87. remember that sobriety , order , cleanness , and temperance , does not only sit the mind for the service of god , but it makes the whole life full of delight , and the body healthful . 88. marry not an old woman for the sake of money , or in hopes of being maintained in idleness ; for she cannot answer the end of nature , nor for what the lord ordained it , therefore such marriages are to be numbred amongst the greatest of sins , as a thing against god's law. 89. observe the good rules of temperance and cleanness in your marriage bed , that your off-spring may have good souls , healthy bodies , and vigorous senses . rules of health and abstinency for all young people , and others of the cholerick complexion to observe . 90. such as are dignified with this cholerick nature , whose fire burns brisk and lively , ought especially to refrain heady drinks , which heats the blood , and irritates the original fire , which do powerfully inflame the property of venus , and sets open her gates . 91. let no sweet drinks come into your bellies . 92. abandon all sweet , in which sugar , spices , or spanish fruits are mixed . 93. be strangers to the east and west-india commodities , as nutmegs , cloves , mace , cinnamon , ginger , and the like . 94. keep your self as ●●ch as may be from eating fat succulent food . 95. refrain also foods , in which many things of contrary natures are mixed or compounded . 96. be careful , the quantity of your food be not too great , for most of this complexion are free eaters , and for the most part the pleasure of the palate in eating and drinking , does continue many degrees beyond the necessity of nature . 97. refrain eating of eggs and rich broths ; but eat freely of all mean simple foods , as water-gruel , herbs , bread , and the like ; also milk as it comes from the cow , but flesh , cheese , butter , and the like be sparing in . 98. apple-pies where there is no butter in the crust , is a good food eaten with butter . 99. flower and water , flower and milk , flower and milk and water , prepared as we have taught in the good houswife made a doctor , are excellent foods . 100. many sorts of herbs in their seasons , if mixed and prepared as we have taught , are very suitable foods . 101. bread and good drink eaten alone , without either butter , cheese , or flesh , is a most excellent food ; as also all moist cooling foods are proper for all people , but more especially for this complexion , and young people in general . 102. but remember to eat dry food once a day , especially in winter , for then the air is moist , and subject to humidity . 103. in the heat of summer eat gruels , and other spoon-meats , as frequently as you will , it hurts not . 104 for in that season the natural heat is not so potent as in winter or cold weather , and therefore the foods ought not to be so hard and strong , but more mild and easier of concoction . 105. accustom your self to order , and it will become easy . 106. use exercises that are gentle , especially in the morning before you eat or drink , for one hour or two . 107. take example from wise men , and not from fools . 108. gaze not on the multitude , but turn thy eye inward . 109. be diligent , and learn the nature of things , and to know their intrinsick virtues , especially of those things you eat and drink , because the great creator hath endued all things with a certain power to beget their similes in the body and mind , for the body and spirit of every man is daily generated , made and sustained by those things he eats and drinks , and their essences departs not from him , which is a point highly to be considered . 110. be your own cook , and trust not a blind man to prepare your food . 111. be able to give a reason for all you do , for tradition is a blind guide . 112. esteem not a thing because a friend did it , but learn to have eyes of your own . 113. say not in your heart , that my grandfather , father and mother did so and so , and i believe they were as wise as you , and therefore i will do so too , for such sayings are tokens of stubborn and incurable folly. 114. keep a proper weight and measure in all things . 115. refrain the frequent company of women , especially such as have outlived shamefac'dness . 116. water is the most kindly and natural drink , especially for all young people . 117. frequent not alehouses nor taverns , nor let your voices be heard in any such places , except upon urgent occasions . 118. spend your leasure time in reading good books , for they beget the image of virtue in them that peruse them . 119. meditate on the law of the lord , and the wonderful things that are , as you are about your occasions , and the good genius that the lord hath granted you , shall open such mysteries as you are capable of . 120. be diligent in exercise , spend no time in waste , for idleness is the mother of many mischiefs . 121. consider the heavens , the sun , moon , and wonderful variety of stars , all busie in that motion and comely order , that the blessed creator set them in the beginning . 122. look upon the earth and the vast variety of its product , all is in a comly order , every thing putting forth its virtue in harmony , without grudging or envying the beautiful form of each other . 123. suffer not therefore thy cholerick fire to burn so furiously , but allay it with the sweet influences of the waters of shi●ock , or the love and light of the lord that enlightneth every one in a measure . 124. consider that passion is thy greatest enemy , stand still therefore when thou feelest such fires begin to kindle , and take wisdom to thy aid . 125. be not too quick in speaking or answering a question , but remember that your fire burns fierce , make a pause therefore , that you may speak and answer with wisdom . 126. do not entertain high or proud thoughts of your self , or your own doings . 127. despise not thy inferior , for you are both made of one and the same matter . 128. suffer not dark and melancholy thoughts to perplex your soul , but consider the cause , and how by wisdom to prevent and cut them off in the bud . 129. neither be affrighted at terrible dreams or visions , but consider the root , and what property of the sevenfold nature do carry the upper dominion in your complexion , and endeavour to moderate it by wisdom and order , for all such dreams and visions arises and proceeds from the dark root . 130. art thou subject to the head-ach , vapors , or the like , then be moderate in exercise , and take such gentle simple meats , both in quantity and quality , which may allay such disorders , for there is greater power in food and drink , than most imagine . 131. wound not thy self with thy own arrows by imagining mischiefs , which perhaps may never happen , nor bring thy sou● into sorrow for that which is above thy pow●er to help . 132. consider that god doth all things by his wonderful providence , therefore fight not against him . 133. take not the death of friends , children , and the like , too deeply to heart , for it is the will of god , in whose good pleasure are the issues of their own lives , nor canst thou thy self preserve it one hour , but must bow to that great hand when thy appointed time is come . 134. moderate thy passions therefore by wisdom and sound reason , and suffer not thy soul to be captivated in the house of mourning and sorrow . 135. give off all hard labours before your spirits are too much spent or wasted . 136. be cautious how you drink any kind of strong drink , for they are an enemy to your constitution , and increase diseases . 137. be content , and use your self to all mean and simple foods , as water-gruel , bread and butter , various sorts of herbs both boiled and raw , sundry sorts of food made of milk , fruits , applepies and the like . 138. raw eggs with bread is an excellent food , it being the best way of eating them a little use will render them very pleasant . 139. mild ale and mild beer are the most simple drinks , except water , which if used from childhood , exceeds all other , especially for the female sex ▪ 140. art thou troubled with coughs and stopages of the breast , or phlegmatick gross humors , then use gentle and proper exercises , sometimes on high plains , and at other times by rivers sides ; also all sorts of field-imployments . 141. let your cloathing be moderate , your beds clean , sweet , hard , and your rooms airy . 142. let your food be simple water-gruel eaten only with bread , and seasoned with salt , cleanseth the stomack and breast . 143. flomery and boniclabber eaten only with good well baked bread , are most excellent foods to allay and prevent such diseases . 144. eat bread plentifully , and sometimes butter , with good ale , but refrain flesh and fish. 145. be sparing of eating of cheese and butter , and all sorts of fat foods , for they obstruct all such people , and increase their diseases . 146. eat herbs frequently , especially raw , with oyl , vinegar and salt , or with bread and butter , vinegar and salt , they cleanse and free the passages , and cause long windedness . 147. raw eggs with bread are also a very good food for this sort of people to make whole meals of . 148. be moderate in the quantity of thy food , which will abate the humors , fine the blood , and render the spirits brisk and lively . 149. keep your proper times of eating , and remember that you do neither eat nor drink between meals . 150. follow this regular course of diet for 6 or 8 months , with constant and firm resolutions , and you will certainly find an alteration to your hearts content , for you will become brisk , lively and strong , able to perform all kinds of exercises with far more ease and delight than before . 151. art thou troubled with the stone , then drink water for a constancy , and eat all mild and friendly foods , as water-gruel with onions , leeks , garlick , or dandelion infused in it , according to our book , intituled , the good housewife made a doctor . 152. eat all mild moderate herbs that are of a cooling nature , both boiled , and sometimes raw , with bread , butter , or oyl and vinegar . 153. eat good store of bread , nay , live a week , 2 or 3 with bread and good ale , water-gruel only made after our directions in the book intituled , monthly observations of health . 154. refrain all salt sharp foods , as cheese , flesh , fish , which later may with advantage be wholly left off . 155. abandon all foods , in which any kind of spices , sugars , or other sweet things are mixed . 156. are your children afflicted with the rickets , blotches , boils , scabs , or leprous diseases , then give them good tendance , and let all their linen , woollen , and beds be kept very clean and sweet . 157. let their bed-cloaths and apparel not be too hot , but moderate , and have a special care , that they do not exceed in the quantity of their food . 158. let their foods be clean , as thin water-gruel with bread and salt , but not butter , fruit , spices , nor sugar in it , for all such things are pernicious , and increase such diseases . 159. raw milk and bread , after it hath stood 5 or 6 hours or more , as is mentioned before ; also milk , water , and flower , seasoned with salt , flomery and bonny-clabbor are rare foods for them . 160. let them eat good store of bread , and drink small ale. 161. use them to eat raw sallets seasoned as aforesaid , but remember that they do not meddle with flesh nor fish , and eat both butter and cheese very sparingly ; for such things increase their diseases . 162. let them not eat water-pap , sugar-sops , or the like ; but bread soaked in good water is an excellent cleansing and most grateful food , for most or all children , especially for such distempers . 163. if they suck , let their mothers or nurses observe the like order and temperance in meats , drinks and exercises , which being observed , will either prevent such diseases , or cure them . 164. if thou art in a wasting consumptive condition , then i refer thee to the practice of these foods set down at large , for that purpose , in our good housewife made a doctor . 165. those that would prevent and cure the gout , may proceed a great way towards it , if the before-mentioned rules be observed , and for young people that are subject to bleeding , the same will prevent , or remedy it . 166. the like abstenency from superfluity and unclean foods and strong drinks , and using proper labours and exercises , are the only means , under god , to prevent all sorts of fevers and agues , by cleansing the passages from evil juices and superfluous matter ; it also thins the blood , and makes it circulate , freely generates pure brisk spirits , whence proceeds good dispositions , and clean inclinations , making the body strong and powerful , and the mind , and all the sences fit for the study of wisdom and virtue . 167. therefore let none disdain this sim●●e child-like way of living and self-denial , ●●fore they have either well considered , or 〈◊〉 these rules into practice . 168. but it is the custom of the multi●●de to read by rote , and judge without ●xperience , so fond they are of their master 〈◊〉 tyrant tradition . 169. know this for a certain truth , that ●●mperance and self-denial are the cham●●on-virtues of a christian. 170. therefore remember to be moderate 〈◊〉 eating and drinking , especially eating , 〈◊〉 ( thô not esteemed so ) it to most is 〈◊〉 one of the most difficult and hardest 〈◊〉 for a christian to observe . 171. so rare it is that any escapes free of 〈◊〉 natural and insinuating evils of intem●●rance , in meats and drinks , and so few that 〈◊〉 by experience and practice know and are 〈◊〉 of the excellency of temperance , 〈◊〉 the advantages it brings to the body , 〈◊〉 more especially to the mind , and all the ●●●ellectual powers of nature . 172. the thoughts and words of men 〈◊〉 three-fold , and are all generated and 〈◊〉 by a three-fold spirit , one of which 〈◊〉 always predominant in each thought , 〈◊〉 , and work. 173. the first is the original dark 〈◊〉 or property of the fire , whence all 〈◊〉 , wrath , envy , and revenge , do proceed , 〈◊〉 the root of all life and motion , and if this property do predominate in a mans soul , it is both dangerous and pernitious . 174. the second property or principle is the most gracious , friendly , aimable love and light , viz. a spark of that holy word that hath made , and do always make and generate all that is made , which the man of god saith , enlightens every man that comes into the world , which our lord christ calls the tallent , and some the conscience . 175. now from this good principle do arise and proceed all good thoughts , meditations , words , and works , it is the witness that condemns in every man the evil of his way , and judges them , and leads men out of evil into good , and by its friendly influences and councel it mightily endeavours to allay all the furious , harsh , passions , pride , vain-glory , covetousness , envy , back-biting , fighting , killing , and all violence , which do proceed from the dark original , or unregenerated principle , or wrathful nature , and is the blessed genius that leads and teaches all its followers the ways of wisdom and virtue . 176. the third principle or property is the spirit of this world , whence do arise and proceed all mixed thoughts , words , and works , which are both good and evil , but when this spirit is joined to the first original principle or harsh fire , then all is poysoned , and such are subject to all vain idle jesting , jearing , scoffing , mixed with all kinds of wantonness and wicked discourses , as also such as are between jest and earnest , and all plays and games , and whatsoever do tend to vanity and lenity ; but more especially , as is said before , when such shall be joined to the principle of wrath , then such become of evil cunning natures , and subtle inclinations , having two faces , viz. good with the good , and evil with the evil , and are of very pernitious dispositions ; whosoever is found in this fault , as many 1000 are , it goes very hard with them , and their souls are beset with a great company of enemies both within and without . 177. so that every man doth speak from a threefold spirit or property , and which soever hath gained the dominion , that forms his words , but the will is the primum mobile , and governs the principle , and therefore in which soever it immerseth it self , that property obtains the highest degree in the thoughts , words and works ; for this cause men can at one and the same time , smile and frown , be angry with one and friends with another , and be offended at one thing and not at another ; but some men do suffer their desires and wills to enter so deeply into the first principle of fire , in their passions that they are angry with all the world , and all things they have to do with , all their fires are so poisonous and fierce . 178. the ground and true cause of this every one ought to learn and be sensible of , and to call all his desires into the second principle ; for as a mans chiefest enemies are those of his own house , and his greatest friends dwels also in himself . 179. therefore learn thy self the operations of thy own nature , and follow the middle way and good genius , for that will never lead thee to evil , but to all good , and make thee a friend to god , thy self , and thy neighbours . 180. the proper way to obtain this great good and high calling , is separation and self-denial , to follow the voice of wisdom , and not regard the multitude nor their customs . 181. for every degree of separation and self-denial does teach men some virtue and true knowledge , and prompt the intellect to some new or excellent notion in gods own way . 182. the continual pressing on in self-denial and temperance does not only strengthen the soul , but it attracteth the angels , and the sweet influences of orion , and the pleiades , and all the heavenly host. 183. for , as christ saith , the angels of god do mightily rejoyce at the repentance and return of a sinner . 184. fear not therefore , but separate thy self from all beastiality and sensual apetites both in meats , drinks , words , and works . 185. hearken unto wisdom in this matter , for she will lead thee into the secret chambers where there is no noise of the crowd , nor of the oppressions of egypt . 186. sometimes if thy genius lead thee , deny thy self of all things that proceed from the animal life , as wisdom shall direct thee , viz. from flesh , fish , butter , cheese , milk , eggs , and the like , and live on bread only , and simple and harmless gruels , and let no considerations of what others will think hinder thy perseverance therein . 187. but when wisdom gives thee leave , then return to thy ordinary food , as bread and butter , cheese , milk , eggs , and the like . 188. such separation from the animal , beastial , and savage nature , and all foods that proceed from thence , and to be contented with innocent vegitations , do increase both humility and humanity , and make the body clean , chaste , and healthy . 189. talk no longer of self-denial and separation , but enter into it in good earnest , for the lord has perpetual regard to the souls that are warm in their affections and real . 190. awake , awake , all you that sleep in uncleanness , gluttony , and intemperance , or else do not dare to call your selves any longer christians . 191. for the true life of a christian consists in love , mercy , purity , and separation from evil , and mortification of lusts , and self-denial . 192. and whosoever doth with faith , earnestness , and prayer to the lord for his assistance , and continue in the paths of vertue , and separation from evil , shall be happy in this world , and crowned with eternal bliss . amen . 193. the reason why most men fear to dye is , because they have not obeyed god , and lived in simple natures path. 194. whereas he that lives in the simple law of god and nature is not only freed from common fears , but death it self is n●t terrible unto him . 195. sin against god and his law in nature cannot be past by , except men repent , and acknowledge , and forsake them . 196. sin against men are blotted out no other way but by repentance , retalliation , and acknowledgement , for that is the great law of god in nature . 197. be at peace with all men and creatures , and all things shall have unity and peace with thee . 198. be free , and speak the words of soundness , that thy companions may not go away untaught . 199. get proper furnitures against the day of death , that thou mayest be defe●●ed against the evil genus . 200. forget not that the good 〈◊〉 of the lord are ministring spirits read● 〈◊〉 assist all that fear him , and deny them 〈◊〉 o● the worldly vanities . 201. they accompany them by day , and visit them by night , and manifest the mysteries both of god and nature . 202. but evil angels are always ready , and prompts men to evil , and powerfully draws thereunto by simily , for every like begets its likeness both in the good and evil. 203. be serious , and consider the nature of thy dreams and visions of the night , and from what property they take their birth , so mayest thou judge what genus attends thee , and also what property has the upper dominion in thy soul. 204. there is an hidden mystery in all things , and nothing comes by chance , as some vainly imagine ; since therefore there is a cause for every thing , eye the mystery . 205. consider thine own high graduation , how that thou art the image of god. 206. therefore believe that wisdom can and is able to teach thee all things convenient and suitable to thy degree . 207. be vigilent in the study of thy self , and the mysteries of thine own nature , and thou shalt as certainly obtain wisdom , as a young man shall a common trade , if he do incline and take pains therein . 208. for all things are brought to maturity through desire and seeking , the will being able , when strong , to make something where nothing is . 209. consider the great mystery of thy soul , that eternal fire , the original of thoughts , and the innumerable company of imaginations which can penetrate all things , and are swifter then the wind , so that near and afar off is all alike to them . 210. know also , that this invisible eternal spark , as it is an image of its creator , so it is always in motion , and as active when the body and sences are asleep as in the day , from whence proceeds dreams , for that which is eternal standeth not still . 211. how strange then , and yet how true it is , that this excellent dignified creature man should be the grand trouble of the world , and the enrager of all the elements . 212. for from whom proceeds tumults , wars , noise , killing , fighting , oppression , violence , disorder , hatred , malice , backbiting , jearing , scoffing , vain plays , and all kind of evil , is it not man that is the author and actor of all these tragedies ? 213. for he having descended , and throughout his depraved will , entred into the first principle , or fierce wrath of god , and the savage nature of this external principle , has thereby subjected himself to every inferior thing , and becomes the lowest and most miserablest of mortal creatures . 214. therefore look about , and into thy self man , and seriously consider the cause of this thy degeneration . 215. in the next place apply thy self to the voice of wisdom , viz. to thy redeemer jesus christ , that came to seek and save that which was lost . 216. draw near with thy will and desires unto him , to be guided by his holy spirit , to learn of him , and to be obedient unto his voice . 217. he alone gives bread to the hungry , and ease to the weary , he will give and teach thee all that is wanting , and restore what thou hast lost . 218. his yoak is easie , and his burden is light , from this divine fountain flows rivers of living waters , let all drink freely , which will infallibly cure them of all their old desperate distempers . 219. as thou increasest in knowledge , remember that thou dost increase in obedience , separation , and self-denial , or else thou shalt increase in sorrow , as the wise man saith . 220. reveal not thine own secrets , nor those of others committed to thy breast . 221. make much of the wisdom the lord hath endued thee with , and cast not thy pearls before swine . 222. count not thy blood that runs in thy veins better then thy poor neighbours , for god made both of one lump , and all proceed from one stock . 223. consider , and let it dwell upon thy mind and understanding , that nothing makes man acceptable before his blessed creator , but only virtue and obedience to his commandments . 224. as to the things and goods of this world , death equals all men. 225. when thou seest lame , crooked , decriped people , or such who labour under any cruel or loathsom diseases , let it not only move pity and compassion , but in a special manner give the lord hearty acknowledgement of his wonderful favour , that he has not made thee so . 226. take not so much care to get money , as to spend it well . 227. consider , that he that spends talents daily , must use ways to get them , which being oftentimes unjust prove hazardous to the health both of body and mind . 228. he that has attained the true knowledge of himself is very rich , and knows as his wants are but small , so they are very easily supplied . 229. after hard walking , or tedious labours , or any kind of exercise that has exhausted your spirits , remember to rest before you eat or drink . 230. but if there be a necessity of eating and drinking , do it sparingly , and of foods of easie concoction . 231. much talking for weakly people , and upon weariness , is injurious to health . 232. silence does wonderfully recover the natural spirits , and beget appetite , and gives many advantages to the mind . 233. eat not in a morning before you labour or travel , or if you do , let it be things easie , and in small quantity . 234. but when you labour or travel , remember to eat and drink before your spirits grow flat , or are wasted , or else you hurt nature , and procure diseases . 235. after long fasting , or on great stomachs , be sure to observe the rules of temperance and proportion , and beware then of too great a quantity , which at such times is very apt to steal upon a man , and insnare him into heaviness and indispositions . 236. he that considers the power of simpathy and antipathy may avoid many inconveniencies . 237. be friendly to all things , for by love every thing is attracted and made better . 238. but violence and oppression do not only separate man from his creator , but also from the good in all things , and increaseth enmity . 239. art thou a person saturnine , sower , melancholy , dogged , envious , and subject to suspect divine providence , then turn the eye of thy mind inwards , and hearken and learn of wisdom , that thou mayest withstand this evil genius by faith in god , and following wisdoms voice . 240. art thou a martialist , proud , fiery , and passionate , then allay those storms by the meek and gentle influences of wisdom , and stand still , and hear what the lord will teach thee . 241. art thou a jovial person inclined to religion , have a care thou dost not disallow that in others that thou dost allow in thy self . 242. art thou a venial person inclined to plays , games , dancings , lewd obscene musick , and women , then call upon the lady faith and prayer for strength , and embrace temperance and sobriety , and as much as in thee lies avoid the sight and company of lewd or petulent wanton women . 243. art thou a mercurian , apt to speak much , and to little purpose , to boast and lie , and unfixed and irresolute in thy thoughts , call upon the lord for wisdom , who will teach thee both wisdom , silence , and stability . 244. art thou under the government of the moon , and subject by inclination to revelling swearing , drinking and all kinds of wantonness , then turn towards wisdom , and pray against these vices , and also oppose them by all the contrary virtues , as silence , temperance , self-denial , and the like . 245. such whose labours and exercises are but little , and whose lives are sedentary , ought to remember that their meats and drinks ought to be proportionable , viz. more mean and simple then those that labour hard , but the quite contrary is now a-days practised , which brings upon them many great mischiefs . 246. art thou a poor man , and hard laborious , then forget not frugality and temperance , which if embraced , will chear and comfort thy heart , and make thee as rich as a prince , and both sufficiently supply thy wants , and ease thee from immoderate labour of body , and care of mind . see our book , intituled , wisdoms call , or , a dialogue between sophronio and guloso , where this is demonstrated at large ; and that the great wants poor people suffers , and the hard labours they undergo is chiefly through their want of wisdom and temperance , and a discreet choice of foods . 247. if men did take but half the pains in the study of virtue and wisdom , as they do to obtain the perishing goods of this world , they might be crowned with temporal and eternal happiness . 248. art thou a man of an estate , remember that thou art but gods stewart , therefore do good to the needy , and let thy farms , such a pennyworth ▪ that thy tenants may comfortably live , and pay thy rent with chearfulness of heart , so will their souls bless thee , and thou shalt be rich both in time and eternity . 249. art thou a husbandman or farmer , then shew mercy and compassion to all thy servants , and also to thy beasts , by whose labour thou art sustained , and thy fields shall be fruitful , for mercy powerfully attracts the divine bounty , and sweet influences of god , and his handmaid nature . 250. art thou an heir , or dost thou inherit an estate gotten by thy forefathers by wars and manslaughter , or any other kind of injustice , fraud , or violence , remember gehuzie's leprosie sticks thereunto , and the curse is near thee , wherefore do not rest , nor call it thy right , before thou hast made retalliation or restitution , either to those from whom it was taken , or if they were not known , then by giving most part of it to the poor , seeing it is the effects of violence , and the utter ruine of many hundreds of poor distressed people that never offended thee nor thy forefathers , fail not to make satisfaction . 251. maids and women that are subject to fumes , vapours , and headach , will do well to forbear most sorts of fat succulent foods , or of hard concoction , and particularly all baked foods , as pudding , pye crust , and likewise strong , hard , stale , or bitter drinks . 252. sudden frights , surprizes , excess of joy , fear , love , hate , sorrow , are very injurious to them . 253. if your stomachs be obstructed or furred , eat bread and water-gruel sometimes with herbs without butter , sugar , or fruit , or skimm'd milk and bread , which will carry the offending matter downwards , and disburden nature . 254. nothing hurts nature more then too great a quantity of food , for it powerfully ●●●ds fumes up into the head , and generates 〈◊〉 in all the body , so do all foods preper●d by fire if eaten hot . 255. accustom your self to eat cold foods , esp●c●●lly in moderate seasons . 256. all sorts of wines are pernicious to the female sex , except allayed with water ; and yet more mischievous are all brandies , or other spirituous liquors made by distillation . 257. for all women should remember , that their natural heats are much weaker then mens , and therefore they ought to use double the care and temperance in the conduct of their lives , as to meats , and drinks , passions , and exercises , and the like . 258. the same rules mothers and nurses ought to observe in their diet for children , if they would have them healthy . 259. observe that all foods contain three forms , properties , or qualities , viz. a strong , harsh , poysonous fire , either cold or hot , which in all things is the root of life and motion . 2dly , a most pure friendly property , which is sweet , oyly , and balsamick , a moderater , or an allayer of all harshness , and astringency . 3dly , a phlegmy gross body , which do cover , hide , or contain in its bowels the other two , the holy trinity is manifested in all the three kingdoms of the human nature , which is a most wonderful mystery . 260. but in some things or foods the fathers property in the fire is most potent , and then such are of a harsh , bitter , hot , or poysonous spirit , and phlegmatick body , and of strong , gross taste and smell , subject to corruption , and therefore such foods ought in a special manner to be avoided , and of that fort are most flesh and fish , as having lost all its pure vertues and spirits by deaths baneful stroke . 261. for since every sort of food begets its likeness , and awakens respectively their own properties in the body , spirits , and soul , their essences never departs , but incorporates themselves with the lifes spirits , therefore all innocent simple foods , as herbs , seeds , grains , and fruits , do best suit and agree with harmless innocent people . 262. all inclinations to meats and drinks do arise from that property that is most strongly awakened , or has got the chief dominion in the lifes spirit . 263. thus all beasts desires a food proportionable to their natures , as dogs , bears , lyons , one sort , and cowes and horses another . 264. the same is to be understood in men , every thing does naturally and powerfully ( though as it were in an insensible way ) attract unto it self such food or matter as is capable to nourish its own body , therefore it is said by the illuminated moses , that adam and eve were betrayed by eating ; and undoubtedly if adam had continued in innocency , then innocent food would have satisfied him . 265. can any thing be more unjust or unreasonable not to do as thou desirest to be done unto , thou desirest the lord to forgive thee , then do thou the like to thy neighbour . 266. thou desirest to enjoy thy peace and freedom in the worship of god , then deny not thy neighbour the like priviledges . 267. consider that thou hast but a little while to live in this world , and that there must be an account given of all things . 268. think what it is to lie on thy death-bed , when all the pleasure of life withdraw themselves , and bid thee eternally adieu . 269. then thou wilt be left alone , though thou wert lord over millions , nor can any force of armed men defend thee from that mortal stroke . 270. when all thy acquaintance shall fly from thee , as if they were frighted , and then thou must pass into the melancholy shades , and enter upon unchangeable eternity , where none of thy great men or lovers can help thee . 271. fear thy creator therefore , and do good in this time of thy pilgrimage , that thou mayest have treasures in the world to come , for none can help thee but only the great iehovah . 272. wait at the altar of the lord , and pray that he would open the gates of wisdom unto thee . 273. for wisdom and understanding is in the secret chamber , and not amongst the multitude . 274. remember that god is to be worshipped in spirit and in truth , therefore let not forms or outward modes of worship make divisions between thee and thy neighbour , provided he be a good man , that is one that fears god , and loves his neighbour , and doth good for evil . 275. be not offended because another man is not like thee , for god is not offended at such unlikeness , but our making our selves unlike him by sin , who hath made no two things altogether alike in the world , and we are all the works of his hands . 276. and most true it is , that the lord hath made all men to differ and vary as much in their minds , inclinations , dispositions , and understandings , as in their outward face of body or comple●i●n . 277. give 〈◊〉 allowance to all people that are 〈…〉 , and educated amongst turks , 〈◊〉 or other religions that are strange to 〈◊〉 considering , that if thou hadst been educated there thou wouldst have been as they , and 〈◊〉 otherwise . 278. therefore without despising or hateing them , bless god , that he hath more mercifully disposed of thee under greater light and means of knowledge . 279. god loveth and preserveth all his creatures , do t●ou imitate him . 280. god is no respecter of persons , endeavour to be like him . 281. be sober and patient , and then be assured that all things shall work together for thy good . 282. endeavour to keep thy instrument in tune , that thy hidden lute may harmonize both in the day and in the night . 283. temperance generates good blood and fine spirits , whence proceeds calm and equal inclinations and dispositions , with good words and works . 284. it is the very foundation of all virtue , and the parent of humanity and charity ; it attracts the good out of all things , and potently resists the evil. 285. it is the mother of pity , compassion and mercy , gives the opportunity of time and mature consideration , opposing all passions and irregular inclinations . 286. it is the only friend of charity , and enemy of wantonness ; the nurse of plenty , and the very radix of a sound and healthy generation . 287. it eases the body from hard and sore labours , the mind from carking cares and perturbations . 288. it makes the poor man rich , and enables the rich to employ their substance to the ends for which god intrusted them therewith . 289. as it was intemperance that shut the gates of paradice against man , so temperance and order are the only keys that opens them , and establisheth him again in innocence and well-doing . 290. for temperance brings man again near unto his first innocent estate , and fits him to live again in the garden of pleasure , amongst the innocent herbs and fruits , and prepares him for the consummation of happiness in the coelestial paradice . 291. know for a certainty , that no man can understand , and see into the mysteries of the outward principle , or the nature of things , but only by the inward eye and gift of god. 292. for can any know the true nature and operation of any one thing , but by a continued practise and experience thereof . 293. for example ; wouldst thou know the true virtue , and particular operation of bread , then eat that only for a month , with drink , viz. ale. 294. wouldst thou take food in a physical way to open and cleanse thy body and its passages , or to prevent or help great costiveness , or hard binding of the body , bread and drink only for 3 or 4 weeks will bravely cleanse and open some bodies . 295. bread and boiled herbs of various sorts , eaten only with salt , without butter , will do the same in others , for they open and loosen the belly more powerfully than the former . 298. bread and raw milk eaten for a month , or oyl and bread will do it in some people . 297. bread and raisons eaten for a week , two or three without other foods will effect it in others . 298. therefore let every one make trial , what agrees best with his particular constitution , and follow the same for some competent time , that he may judge not rashly , but from experience . 299. there is nothing in the world can do us good , but god ; and therefore give up thy will unto the guidence of his holy spirit . 300. should hell its self shoot all its fiery darts against us , if our wills be right ; that is , if it be informed by , and conformed unto the divine will , they then can do us no hurt . 301. god will not hurt us ; nor wicked men , nor devils , cannot hurt us , if we will ; nothing but gods will. 302. therefore by imbracing the holy principle , and hearkning to the voice of wisdom , walking in the paths of innocency , with temperance , sobriety , purity , and doing all the good we can to all , and avoiding evil and violence to any of the creation : let us endeavour to have our wills enlarged to the extent of gods own will , and give way unto the influences of his holy spirit , so shall we escape the snares of the evil one , and pass with safety through the evil day , enjoying happiness both here and hereafter . 303. no man can stand in a certain state of virtue , except the soul , thorough divine sight , and the power of the will , re-enter , and continue in the centre whence it proceeded . 304. the soul is sprung from the father of all beings , and the true spirit of the soul from gods word , and holy will in the second principle , or sons property ; and therefore its real establishment must be in its first ground , viz. in the second principle of light and love , without being centered there ▪ i● runs to and through in mere uncertainty , and spends its days altogether in vanity and vexation . 305. the true cause of all violence and oppression , is also of all strife and fierce disputing about god , and his will and worship is because mens understandings hath departed from its right center , and the properties of his soul are entred into discord and inequality , viz. from the guidance of god● word into the beastial life , where the wil● and all the imaginations through the sence do act in self-lust and creaturely speculation without divine sight . 306. understand that the human life , and all things in this visible universe is an out-flowing of the great power of god ; therefore the soul ought to re-enter , and continu● in the divine principle of gods light and love , and not enter with its will into beastiallity ; for if it do , it presently looseth the divine sight and power , and self-knowledge gets the dominion , which do darken the tru● pearl of understanding . 307. self-hood and outward learning cannot see into , nor apprehend the divine mysteries , neither material nor immaterial beings , ( the first being but the out-flowing forming , or figure of the last ) nor can the outward reason , with all its learning and philosophy , comprehend them , until the soul and will do re-enter into the divine out-flowing will of the lord , which makes all things manifest . 308. whatsoever imagineth or willeth contrary to the holy principle or word that made all things such , are captivated in the babilonical reasoning part , and cannot see into the intrinsick value of any thing . 309. the soul of man hath its original from the lord , and is therefore immortal and everlasting ; and for this cause it cannot rest or 〈◊〉 satisfied without injoying him , though it were possest of , or vested with the greatest treasures of this world , and the more it 〈◊〉 seeks for satisfaction in the things of 〈◊〉 world , the further it is off from its true mother , and the necessary state of regeneration . 310. strife and contention about religion and the divine mysteries , are for the most part unprofitable , and proceeds from self-perceptibility . 311. for there cannot be any comprehension , true understanding , or knowledge of god , nor a mans own nature , except man do with earnestness enter in self-denial , which is the right path that leads towards the new birth . 312. reason must forsake its self , and live no longer in contention , but sink down into the center out of which it is departed , that so it may be a dwelling or temple for god , wherein the divine will and friendly love of god worketh and governeth all things . 313. that happy man that doth live in , and under the divine will , and is governed by the light and love of jesus christ , hath no strife about , nor in religion , because in all things he hath resigned his will unto gods will , countenances , and commends that which is good in all men , let their form , or worship , or religion be what it will. 314. let no outward opinion , form , or ceremony separate thee from having union with thy neighbour , nor meats , nor drinks , nor any thing but evil. 315. for there is nothing recommends man unto his maker , but obedience to the requirements of his holy spirit or divine principle of his light and love , which leads all its followers into innocency and concord . 316. god is love , and he that loveth not his neighbour whom he daily communicates with , cannot love god , as the scriptures of truth do testify , for man is gods image . 317. remember that whatsoever offence or evil thou dost to thy neighbour , is also a sin against god. 318. there is no outward religion , or form of worship , has power to reinvest man again in his first original state , but only faith in the lord jesus , love , humility , and obedience unto the commands of the lord , and a peaceable innocent walking with his neighbour . 319. therefore when thou considerest the varieties of religion , and forms that men do worship god in , be sure to embrace that which tends most to the glory of god , and the good of thy fellow creatures , and which most exalts innocency and well-doing , for god will not be invoked with lip-service only , and outward ceremonies , most of which hides the purer pearl in the rubbish of formality and hypocrisie . 320. above all things entertain and nourish good thoughts , for serious thoughts and meditations concerning our holy creator are fed and increased by divine power and understanding , and kindles the life of love , so that it longeth , and continually hungreth after god , and the teachings of his spirit . 321. christ is the true touchstone to the knowledge of things divine , and the corner stone to all spiritual buildings , consider therefore in all thy ways whether thy words and actions do enter out of love into love , and whether the peace of god which passeth all understanding be sought and desired . 322. remember that all strife about the divine will of god , whereby men do despise one another , though it may cover it self with a mantle of zeal , doth yet in truth proceed from self-hood and pride , for the wrath of man worketh not the righteousness of god. 323. such disputations and contentions do generally , or for the most part , arise from outward reasonings , vain imaginations , and custom , for if men dwelleth in innocency , and willeth with his creator , what need he dispute about that which he enjoys and possesseth . 324. men ought in friendly sort to confer together , and offer one another their gifts and refined knowledge in love , to try all things , and hold fast that which is good , and not to stand so stiff in their own opinions as if they could not err. 325. man ought to consider what a mighty strong enemy he hath within himself , which continually suggesteth strange thoughts and apprehensions concerning god and his will , which often occasions men to insult over one another , whence sects , parties , and factions about religious matters do arise . 326. he that contends furiously about religion , 't is to be feared has no true religion at all , and that will force others to bow to his poor narrow thoughts , touching such sublime mysteries , gives a great sign , that he neither knows god , nature , nor himself , nor has felt the operation of the divine dove like spirit of peace in his mind . 327. 't is certain all these reasonings , disputes , and contentions , about the differing modes of religion , and outward formalities , must be left behind us , like elisha's hair mantle , in the wilderness of this world , and the will and all the properties of the soul and life , must turn it self again unto god , out of whom it proceeded , and forsake all vain imaginations and lusts , or else he can never come to the divine and beautifying vision . 328. remember also that all such strife and alterations about the testaments of christ do arise in mans heart for want of love , and the divine sight or skill in the heavenly mysteries , which cannot be any otherwise obtained but only by turning the will and thoughts unto god by temperance and self-denial , innocency , and regeneration , which is the true eye-salve that clears the inward sight of the understanding . 329. as the great eye of the material world or sun doth with its glorious friendly beams and sweet influences penetrate all outward things and bodies , and fills them with its good vertues , whereby they are generated , grow , and increase , and become useful and most pleasant ; the like , but in a more sublime and mysterious manner , is to be understood of the holy spirit and light of jesus christ , viz. he animateth , cherishes , and governs all that doth resign their wills unto his sovereign government over both soul and body , and all evil inclinations , and by its friendly and gracious influences makes them grow and become pleasant fruit in the paradise of god , and a right branch on the good vine , in which heavenly state god and man are united , and god dwells in this spiritualized man , as the sun dwelleth by its influences in fruits and plants , and maketh them fragrant and ripe for glory . 330. for as the material heavens and caelestial bodies do by their influences penetrate this gross lower world , and all things therein , giving them vertue and power , so christ penetrates the converted soul by his inward ruling power , and resisteth the vain lusts , wrath , violence , and all other evils that the earthly man is subject to . 331. a christian in all his ways must have three guides , truth , charity , and wisdom , truth to go before him , charity and wisdom on either side , if any of the three be absent , he wanders out of the way or stumbles ; you shall see some do hurt by following even truths uncharitably , and others , whilst they would salve up a dangerous error , with love , have failed in their wisdom , and offended against justice : a charitable untruth , and an uncharitable truth , and an unwise management of truth or love are all to be avoided by him that would go with a right foot in the narrow way . 332. of making many books , there is no end , saith the wise man , but above all others books of quarrels and controversies are apt to have no end for number , as well as no good end or scope and effect upon either the writers or the readers . 333. in all disputes look how much there is of passion , so much there of is nothing to the purpose , the eager contenders raiseth such dust as puts out his own eyes , whilst he think to choke the party he opposeth . 334. such violent contemners works , as for the most part they begin their clamors without cause , so they manage them without either reason or charity , every mote in their antagonist is a beam , every misinterpretable though innocent expression , heresie or blasphemy against holy scripture , or a doctrine of devils . 335. on the contrary , every argument or text they themselves use , though never so miserably wrested , is invincible like the sword of goliah , there is none like it ; thus they please themselves , and seek not truth , but the triumph of a supposed victory . 336. the great art and too common practise of these book-worms , these gnawers of other mens harmless papers , is to pass over and neglect what they cannot but acknowledge is good , and fit to be put in practice in a mans writings , and to hunt and lie at catch for someting that may admit of a quarrel , or be rendred odious to the people , as being contrary to their common customs and apprehensions ; thus like some sort of troublesom flies , they delight on sores and ulcers , and if they cannot find faults , will make them . 337. he that disputes about things he doth not understand , nor has any experience of , 't is no wonder if he often mistakes , and fathers false notions on him he writes against , if he combat his own dreams instead of his adversaries centiments , and brings unconcluding arguments to prove insignificant premises . 338. wise men will consider their own , and other mens time , then to waste it in tedious replies to such clamorous invectives , and can be silent , though lovers of strife will not let them be quiet . 339. therefore delight not your self with the writings or reading of contentious books , for god and the divine principle of love is not in the thunder or the whirlwind , but in the soft and still voice ; besides every book do bear the image and spirit of him that wrote it , and therefore such books of controversies , and all romance , lewd writings , do according to their respective natures , excite the readers to animosity and vanity . 340. he that takes his liberty in what he may shall repent him , how much more when he runs out into what he should not ? you shall never know a since christian repenting of having taken too little worldly delights , the first course in all earthly enjoyments and pleasures is to rest with an appetite , and be satisfied with a little . 341. nothing is more absurd then that epicurean resolution , let us eat and drink for to morrow we shall dye , as if we were made only for the paunch , yet certainly there was never any natural man found savor in that meat which he knows should be his last , we should rather say , let us fast and pray , to morrow we shall dye , for to what purpose is the body strengthened , that it may perish , whose greater strength makes our death the more painful and violent , no man bestows a costly roof on a ruinous tenement ; that mans end is both easie and happy , whom death finds with a weak body and a strong soul. 342. affection in superfluity is in all things a sign of weakness ; as in words , he that useth circumlocutions to express himself , shews want of memory and proper-speech ; and much talk argues a brain feeble and distempered ; what good can any earthly thing yield us besides its use ? and what is it but vanity to affect that which does us no good ? and what use is in that which is superfluous ; it is a great skill to know how little is enough , and great wisdom to care for no more then self-denial , with the limits thereof . 343. christianity is an easie yoke , and a hard one , easie to bear when once taken up in good earnest , and once accustomed to it , but the heart requires much labour e're it can be induced to stoop under it , yet finds as much contentment when it hath stooped ; men are apt to think religion severity , but the sincere christian knows whose slave he was till he entred into this service , and that no bondage can be so miserable as the casting off these sacred bands . 344. long acquaintance , as it maketh those things that are irksom to seem less irksom , so it makes good things , which at first were unpleasant , delightful ; there is no evil of pain , nor any moral good action that is not hard at first ; continuance of pain which might seem to weary us , is many times a kind of remedy or abatement of weariness , and the practise of good as it profiteth , so it pleaseth , he that is a stranger to good and evil finds both of them troublesom ; god therefore doth well for us whilst he exerciseth with long afflictions , and we do well to our selves whilst we continually busie our selves in good exercises . 345. each day is a new life , and an abridgement of the whole ; spend every day therefore as if thou countedst it thy first and thy last , as if thou didst begin to live but then , and shouldst live no longer after it . 346. it is no small commendations to manage a little well , he is a good wagoner that can turn in a narrow room , to live contentedly in abundance is the praise of the estate not the person ; let us therefore study to give a good account of that little which god lends us , rather then turmoile our selves to make it more . 347. it may seem a paradox , but it is a truth , that a wise christian hath no enemies , many hate and wrong him , but he loves all men , and all profits him , those that profess to love him pleasure him with the comfort of their society , and mutual reflection of friendship ; those that profess hatred , make him more weary of his ways , shews him faults in himself , which his friends would either not have espied , or not censured as the worst doing good to him , though against their wills , so he again doth good to them voluntarily with all his heart . 348. to do evil for evil , as ioab to abner , is sinful weakness ; to do good for good , as ahashuerus to mordecai , is but natural justice to do ; evil is for good , as iudas to christ , unthankfulness and villany ; only to do good for evil agrees with , and is peculiar to christian profession , and what greater work of friendship , then to do good for evil , if men will not be my friends in love , i will endeavour to make them my friends per force , in a good use of their causeless quarrels and hatred . 349. riches , beauty , honour , strength , or any other worldly good that we have enjoyed , and is past , do but grieve us , that which is present doth not satisfie , that which may be hoped for , as future , is altogether uncertain , what folly or madness then is it to trust to any of them . 350. he that knows not god , knows nothing , and he that loves not god knows him not ; for he is so sweet and infinitely lovely , and whosoever knows him , cannot but affect him ; the little love of god therefore that is in the world , argues the great ignorance even of those that profess most knowledge . 351. the proud man hath no god , the envious man hath no neighbour , the angry man hath not himself ; now what can that man have that hath not himself , or what is a man the better if he have himself and wants all others , or what is he the nearer if he have himself and others , and yet want god ; or in fine , what boots it me to be a man , if i be either wrathful , proud , or envious ? 352. he is rich enough that wants not necessaries , he is great enough , that is his one master , and he is happy enough that lives and dies well . 353. even the best things ill used becomes evil , and on the other side , the worst things used well turns to good , a good tongue used to deceit , a good wife used to defend errors , a strong arm to murther , authority to oppress , a good profession to dissemble and cheat , people are all evil contrariwise , ( as poysons may in wholsome medicines ) afflictions and sins by a good use , proves of great advantage . 354. there is nothing more easie than lipp divinity , and breath religion , to discourse of spiritual matters from the tongue of others , but to hear it spoke from the soul , & to feel the power of religion in our hearts , subduing our affections , and mortifying our lusts , and to express it out of the truth of experience , is both rare and hard ; and yet without this the other is nothing worth , but will rather increase our condemnation . 355. the soul of man through evil and disobedience has broken it self off from gods holy will , whence darkness , and all misery doth overwhelm him , and seperate him from that equallity and temperature he was made to live in , and so becomes blind as to god and virtue . 356. nor can any way or means restore him , but the love of god , viz. by being obedient unto the spirit of iesus christ , which opposeth all fierce , wrath , violence , oppression , and other poysonous influences of the serpent , and leads man into humility , love , innocency , self-denial , which are the fruits of the new-birth . 357. note that all things do most ardently covet a suitable food , so that neither body nor spirits can subsist without it hath proper aliment , and according to that principle , that predominates either good or evil , so are clean innocent meats and drinks , or their contraries desired or used . 358. in all the fierce savages of the desart , and beasts of prey , wherein the poisonous wrath doth predominate ; yet is not this wild and untamed nature any evil or perplexity to them , because such their fierce inclinations , and beastial dispositions , are all according to their radix , so that they enjoy as much delight and pleasure as the more clean and tractable animals do . 359. but still the very sight and looks of these fierce creatures are a terrour to the more gentle and friendly natures of clean beasts ; so that what is an evil or terrour to one thing , is the cause of delight and joy to another , for every creatures highest satisfaction consists in its living , and continuing in the power and operation of that principle , wherein it was originally made or brought forth . 360. therefore man being made in the image of god , all uncleanness , wrath , violence , oppression , and beastiality , are the troubles and snares of his soul , because he was made in , and to another principle , viz. to live in the divine power and operation of the holy light , and love of god. 361. the same is to be understood of the fallen angels , their evil and misery , is , that they have through pride , envy , and evil inclinations , immers'd themselves into another principle than what they were made ; for they were formed by the divine powers , to live in the light and love of god , fierceness , and pride was not manifest in their first state , therefore wrath and darkness is their pain and torment . 362. but wild beasts of prey were made , and derive their predominant property from the wrath of the outward nature , which hath its original from the inward , and to live in , and to it , and consequently have as much pleasure and delight in their being , as the more friendly tame beasts have , who were made from the more benign and equal nature ; and though some beasts are wild and cruel , yet they are not to be despised , or too cruelly used , since they were made so in the roots of their natures by the all-wise creator , and are not fallen from their first estate . 363. he that entertains violence in the centre of his heart , is comprehended in the fierce , wrathful , nature , or principle of darkness , be his form of religion what it will. 364. no man can honour god , nor bring glory to him in his love , principle of light , but only by bringing down his will and desires , even from the centre of his heart into innocency and well-doing . 365. but all men in the world do honour and glorifie god , either in his love or anger , according to what principle they live in : for , ( as the apostle saith ) the sober and virtuous are a sweet savour unto the lord of peace , in the holy power of his kingdom of love and light ; and on the other side , the wicked are a savour of death in the kingdom of wrath , fierceness , and eternal woe . 366. as earthly princes cannot possibly punish , so they cannot prescribe laws to mens souls , nor does it concern the temporal state of this world , how men do worship their maker , provided they yield obedience to the civil laws of their country , and pay their tribute , and live innocent , sober lives , for such subjects are so far from being dangerous to the governments , that they are the grand preservers of the peace and happiness of those countries wherein they live . 367. man knows very little of the wonderful work of god in the outward visible nature , but much less of the invisible mystical spiritual kingdom , from whence all the external forms , figures , shapes , bodies , and virtues proceed . 368. he that is angry , or contends with his brother about outward forms and ceremonies in religion , provided men be virtuous , and fear the lord , does really fight and contend with their great creator , who hath made all men and all things to differ and vary in their colours , shapes , inclinations , and dispositions . 369. consider what great impressions , and almost invinceable prejudices , education , and the modes of countries or places , do make in the hearts and souls of men , so that what is esteemed a great evil in one country , is not in another ; nay , especial evils comes to be esteemed no evils at all , especially in such as are not govern'd by the in-shining and in-dwelling light of jesus christ. 370. behold and learn wisdom , charity , and moderation from the beasts of the field , they are contented to feed together in one pasture , though they are of various kinds , and will all drink of one fountain , without complaining or quarrelling about their meats , drinks , colours , shapes , likeness , greatness , fatness , or leanness , but all live in peace and union , obeying the great , common , and universal law of god in nature , and so answer that end for which they were made to the praise and glory of their creator . 371. know therefore , and conclude for certain , that disputations and contendings , revilings and persecuting of others , because they cannot see , or believe as thou dost , or wouldst have them , do arise from self-elevation , where the properties of nature are at enmity with each other , and are contrary to reason and nature . 372. it is a virtue well worthy of practice , for men to remove and put away all such things as may at any time give occasion for wrath , or evil words , vehement passions , or cruel deeds , as all rich meats and drinks , costly garments , and houshold-stuff , and the like which being by servants imbezled and spoiled , administers occasions unto many evils both in words and works . 373. the heathen emperor augustus may in this matter read a lecture to us christians , who being one day invited to dinner at a senators house , that was a mighty admirer of choice and curious drinking glasses , and spared for no cost to get such as was extraordinary rare and fine , heard on a suddain a grievous dolesom cry , and inquiring the cause , understood that it was made by one of the men slaves ; who , having by mischance broke a brave glass as he was washing it , was by his masters command carried to be thrown into a pond to be devoured of the fish ; the emperor caused the execution to be stopt , and calling the senator , desired to see his stock of glasses which he so highly valued ; the senator imagining he would have admired and esteemed them as mush as he did , readily carries him into his cabinet , and shows him all his brittle rarities , which having seen , the emperor with his staff breaks them every one , saying , he would prevent such mischiefs for the future , as having mens lives taken away for a paltry glass . 374. he that takes daniel and his companions for an example , shall avoid many burthensom inconveniencies of care , passions , and labours both of body and mind ; for those wise and holy youths contented themselves with pulse and water only , and did not value the costly foods that came from the kings table . 375. so st. iohn the baptist pass'd over the greatest part of his life in the desart , eating nothing but locusts and wild-honey , which word , that in our translation is rendered locusts , do signifie ( as i am informed by those skilled in the original ) the buds , or first sproutings of trees , herbs , and vegitations . 376. be not so ignorant and stupidly vain as to say or think , ( as i have heard some allege ) that insensitive vegitations suffer pains when cut down or gathered , even as the beasts or animals do when they are killed , since the latter are in every degre indued with sences equal to man , and subject to passions , and to heat , cold , hunger , thirst , and all kinds of pain , even as man is . 377. he that would vanquish his outward enemies , must first overcome those of his own house , viz. his unruly desires , and boisterous passions , his raging lusts , and ungovernable apetite and affections , those being once subdued , and brought into obedience , he will easily triumph over all the stratagems of the world , and temptations of satan . 378. patience , humility , and innocency , are the only bulwarks that can withstand enmity and wrath , consider that light is the cause and medium whereby darkness is known ; be governed therefore by the light , and then all the deeds of darkness will be manifest unto thee . 379. but he that is govern'd by the dark principle , whence contention and strife do arise , knows not the light , either in himself or any other thing . 380. no man can judge truly of another , but he that hath first pulled the beam out of his own eye . 381. above all , swear not rashly and wickedly by the name of the great god , that created both the heavens and the earth , and all the wonderful creatures therein contained ; for a man cannot dishonour and provoke his creator more highly than to blaspheme his holy name . 382. keep a continual watch against all evils , but especially against those sins , which by thy complexion , constitution , calling , conversation , or course of life thou art most enclinable unto , or in danger of . 383. let passionate and chollerick men , when they are in a composed frame of spirit , and the light of understanding shines and bares rules in their souls , oblige themselves by secret promises , that by permission of the lord , when ever they shall find themselves moved to wrath or passion , then the better to prevent such outrages against god and their own souls , they will withdraw themselves out of company , read a chapter in the bible , or stand still in silence for one quarter of an hour , in which time the light of wisdom will arise in their hearts and souls , and dissipate , allay , or moderate the fumes of these perturbations and irregular motions . 384. let such as are inclined to drunkenness , speedily and at once resolve to drink no strong drink , nor any liquor , but pure water , which will cut off all such evil inclinations in the very bud. 385. those that are inclined to women , let them resolve to drink small drink or water ; use a spare diet , and eat mean and simple foods , practise proper exercises and labour , rise early in the morning , resist vain and idle imaginations , as soon as they offer themselves to the mind ; and above all keep virtuous men company , and refrain as much as in them lies , the conversation of such women as are subject to lewdness . 386. there is no man by his birth , or his estate , priviledged to be idle , for the command is universal to all the children of adam , in the sweat of thy brows thou shalt eat thy bread , and he that will not labour in some kind or other for the good of mankind is not worthy to eat or live ; therefore let all gentlemen , who too generally subject themselves to an idle life , ( that proves an in-let to many other erronious evils ) know that they have no exemption or excuse from proper exercises , and useful labours in the fight of the lord. 387. therefore to prevent the sin and evil of idleness , rich people should do well to divide the day , and a-lot so many hours to meditation , and reading of good books , gardening , pruning of trees , visiting , relieving , and instructing their poor neighbours , and other works of charity and mercy . 388. let all men remember , that they have , and injoy nothing that they can call their own , but all is gods , even themselves , their lands , their goods , and all they possess , and that he reassumes the same when he pleaseth , to whom they will have a sad and dreadful account to render for the use , if they neglect to improve them , much more if they waste and abuse them to gratifie their own lusts and vanities . 389. know for a certain , that both good and evil angels are continually conversant in innumerable troops round about the sons of men , alluring them to good or evil . 390. some may suppose this to be but a mere fancy , because we see them not , but let such consider , that the adorable creator that has made all these wonderful things we behold , hath created many more wonderful beings in the intellectual internal world , of which this outward is but a similitude , and the reason why we cannot comprehend , or see the angels , is because our outward eyes are earthy , and not sublime enough to perceive spiritual essences , every eye sees no farther then into its own radix . 391. note that the sence , sees , hears , smells , tastes , and feels all visible and sensual , and elimental things , as being its mother , whence these sensual powers have proceeded . 392. but the eye of the good mind , or spirit of the soul , when it is not beclouded by the forementioned sensual properties , and grosser elements , sees , smells , tastes , feels , and hears the intellectual and angelical beings . 393. and therefore in time of sleep , when the outward gross sences and properties are stilled , or as a man may properly say , dead , then the good genius and holy angels have more freer recourse and communication with the soul and intellects , and does reveal and foretell wonderful things in dreams , which when the body and sences are awake , they cannot do , because their gross and external eliments and sences are powerful , and do predominate and hide the intellectual pearl . 394. nothing is a greater magnet to attract good angels , and the communication of pure spirits , then innocency and the child-like nature ; therefore it is said by our saviour of children , their angels behold that face of the father . 395. it was a witty and true speech of the obscure philosopher heraclitus , that all men awake are in one common world , but when we sleep , each man goes into a several world by himself , which thô it be but a world of fancies , as to the outward eliments and sences ; nevertheless , it is the true image of the little world , which is in every mans heart , for the imaginations when the sences are asleep , do not only shew the present state of each man's soul , and what property do carry the upper dominion , but also what our dispositions , complexions , and inclinations are waking , and as many in their dreams reveal those their secrets to others , which they would never have done awake , so all may , and do discover to themselves in their sleep , those secret inclinations , which after much searching , they could not have found out waking , therefore we need not doubt , but as god heretofore hath taught future things in dreams , so still he teacheth the present estate of the heart ; this way , some dreams , 't is true , are from our selves , vain and idle like our selves ; others are divine , which teach us good , or moves us to good , and others devilish which sollicits us to evil , for man is fall'n into the good and evil nature , therefore let the night teach us what we are , and the day what we should be , so shall neither night nor day be spent unprofitably . 396. entertain innocency , and be not weary of well-doing , but daily endeavour to increase in self-denial , abstemiousness ▪ temperance , and purity , and to moderate the fierce , wrathful spirit , by the lambs nature , for light and darkness are near unto every man. 397. the evil nature and wrathful spirit cannot be any otherwise overcome , but by the sweet , friendly nature , and predominancy of the love and light of god in jesus christ ; for nothing can make the wrath of the father to bow , but only the inshining light and satisfaction of the son. 398. but when man gives himself up into the intire government of the divine principle ; or gospel of the son of god , then is fulfilled that of isaiah the prophet , the wolf and the lamb shall feed together , and the lyon eat hay like an ox , and there is no killing or devouring , no violence or oppression in all the holy mountain . 399. all immoderations are enemies as to health , so to peace ; he that desires more , wants as much as he that has nothing , the drunken-man is as thirsty as the sweating traveller , settle therefore thy mind in perswasion of the worthlessness of all outward things , hanker not after that which it may be thou canst never obtain , and art sure not long to enjoy . 400. a sincere christian , for the sweet fruit he bares to god and man , is compared to the noblest of all plants , ( the vine ) now , as the most generous vine , if it be not pruned , runs out into many superfluous branches , and are apt , like ephraim of old , to wax wanton if not cut short of their desires , and pruned with afflictions ; if it be painful to bleed , 't is worse to wither ; 't is better we should be pruned to grow , then cut up to burn . 401. as there is one common end to all good men , to wit , salvation , and one author of it , viz. christ , so there is but one way to it , that is to say , doing well , and suffering evil , bare and forbear , abstain and sustain is the proper motto of a christian. 402. he that would obtain the gift of concord , must content himself with mean things , for simplicity both in meats , drinks , cloaths , houses , furniture , imployments , words and works , have a near affinity with the friendly principle of gods love in man. 403. all things both corporeal and incorporeal do powerfully and sympathetically attract and incorporate with its likeness , therefore mind well what thou joynest thy self unto . 404. none can know nor understand the mystical and powerful operations of god in both the inward and outward nature of things , but such as abandon the ways of the many , and enter with their wills into the one . 405. remember thou dost pennance when thou hast committed any sin against god , by abstaining from such things , that was the occasion of the evil. 406. that which thou seest the multitude so eagerly persue , do thou do the contrary . 407. when thou huntest , oppressest , or killest , any of the inferior creatures , which makes them cry , sigh , and groan ; consider from what principle or properties in thee such violent fierce inclinations arise , whether from the right or left hand of god. 408. when any creature is hurt it sends up its sighs and groans to its creator , even as men do under oppression ; every creature flies unto his fountain for safeguard , from whence it proceeded , for he is their life and well-being ; if any think otherwise , the truth is hid from their eyes . 409. consider death , or the parting of the body from the soul , and how unwilling all creatures are to come unto that point ; the mercifull shall find mercy , saith our prophet . 410. look and behold the sun , the glorious eye of the world , whose beams and living power is equally friendly unto all things , whether they be good or evil , as the scriptures of truth do testifie ; the sun shines on the iust and vnjust , imitate ●●is glorious body , envy dwelleth not in the tabernacle of the lord. 411. there is not any thing that man can do , that is well-pleasing to his maker , if unity and concord be wanting . 412. mans fall was his suffering discord and inequality to enter into his soul , and it is his fall to this day , but his regeneration is unity and concord . 413. stand still and cease from evil , and the good will work forth its own nature . 414. the good praiseth the good , and evil exalteth the evil. 415. all creatures praiseth god except man , because they have kept his law. 416. the fire , the air , the earth , the water , and all their numerous off-springs , do with one voice continually sing hallalujahs unto their creator . 417. consider the wonderful variety of fruits , grains , seeds , and herbs , and how they all praise the lord in silence , and thrusts forth their virtues in corcord . 418. he that delights himself in violence , and oppresseth the creatures , dishonoureth his maker , and perverts his way in nature , and makes his creation groan . 419. consider what the good is , and its nature , and know for a truth , that all violence and oppression is as contrary to it , as light is to darkness . 420. consider the wonderful power of god , and that he hath made all , that man might through all , and by all , know the holy creator , and himself , whose image he bears . 422. note , that it is the greatest evil in the world not to know god , for he that knoweth not his maker , knoweth not himself . 423. he that knoweth god , and the things that are , becomes divine , whilst he lives in the body . 424. the soul of man hath a fiery original ; but the spirit of the soul is friendly , and of a divine nature , and is that holy spark of light , that shines into , and enlightens the soul. 425. the soul being of the nature of the father , but the spirit of the soul is of the sons property , which does by its bright beams enlighten the dark father , and by its friendly influences , moderates the fiery harshness of the soul. 426. the soul , thorough the friendly power of the divine principle , if it turn its will thereinto may obtain regeneration , and be made better , but worse it cannot . 427. the soul of man is from that principle in which god called himself , a jealous god and a consuming fire , which thorough disobedience to the pure spirit , or voice of wisdom , did , and do to this day , joyn it self with the evil which christ came to seek , and to save . 428. that which is divine cannot sin , nor consent to any evil ; but it is the soul that hath fal● and sinned against god , viz. the divine principle . 429. the soul in its own nature is fierce , whose ground is from the first principle , but the spirit of the soul is its light , or sun , which doth shine back into , and replenish its harsh father ; a true similitude we have in the outward fire , which is in its original , of a fierce , harsh consuming nature , but its sun , which this harshness and fierceness do generate , viz. the light is of a most pleasant , friendly , amiable quality , and refreshing nature , affording a good essence . 430. but if there were not fire , there would be no light , or at least , the light would not be manifest unto its self . 431. the happiness of all souls is to dwell in the light , and to become one with it , and not in the fire , or in its own principle or nature . 432. the true joy of man's soul , is to live in the power of the light ; but if there were but one thing , then there could be no manifestation ; or if there was no sorrow , joy would not be known unto it self . 433. behold the whole created being with the eyes of understanding , and then thou will see , and find a good and evil in all things , in animals , vegetables , and minerals ; also sweet sowerness , light and darkness , heaven and hell , father and son , which two grand fountains do continually contend in each thing and creature for victory , which , since the fall of the angels and man , the evil properties or principle have gotten the upper dominion , which do mightily hide or captivate all the friendly paradisical virtues in each creature and thing . 434. seeing then that all things have an evil and good in them , how necessary is it for men to joyn or choose the things that are most innocent , and f●eest from the wrath or fierceness in meats , in drinks , words and works , because the essences of each thing , do in a secret and most powerful manner by simile , incorporate with the human nature , and according to their natures increase and strengthen their like properties . 435. hearken therefore unto the divine principle , which is the light of all souls , and the true living virtue in all things . 436. the soul of man is liable to be made evil by many things , viz. by sorrow , grief , pleasure , pain , and many more ; but to be made good , but by one , viz. the holy light and love of jesus christ. 437. also by meats , drinks , communications , words and works , which do darken and put the eye of the mind out . 438. the divine principle or holy light , is the pure , sweet , friendly power , and essential virtue in all things , especially in the human nature , but thorough sin , most hid or captivated it . 439. none are made partaker , of the true knowledge of god and his holy mysteries in nature , but only such as addict themselves to innocency and self-denial . 440. those that see but the least spark of the good , and are made partakers thereof , do count the state of man in this world , poor , low , and miserable . 441. he that would know divine things , and understand the highest good , must , as it were , hate the body , and all beastial inclinations , for no man can equally enjoy both . 442. light and darkness is set before every man , and as a prise , the one is as near as the other , and the will of the soul is free , and which soever it enters into , unto that he becomes a subject . 443. consider the wonderful power of the soul , if it be enlightned by the true spirit of wisdom , it can then in the wisdom do all things as it ought to gods praise , and its own comfort . 444. consider that the use of mean simple meats , drinks , cloathing , household stuff and furnitures , are great friends unto mens souls , it cuts off covetousness in the bud , frees the body from great labours and cares ; also from suspition , passion , sorrow , and most kinds of evil. 445. for no man will be so concern'd or angry with his servant , for loosing or breaking a wooden spoon , as for a silver ; the like is to be understood in all other things . 446. look not therefore on the rich and mighty , and what they do , but what 's honest and sutable to natures wants . 447. moderation and meaness , in meats , drinks , cloathing and furniture , will in a manner prevent the many troubles and wants that attends most families . 448. he that does know the true virtue of mean things , will never desire the trouble of getting of the needles , trifles ; nothing being more pleasant than to imitate nature . 449. if thou wouldst enjoy health and strength in old age , live soberly in youth , and visit not the shades of venus too often , for the secretly wounds her lovers with incurable diseases . 450. the original of most mans grief and continual trouble , is his suffering his will and desire to wander after many things , most of which are not needful nor natural . 451. consider that the often tilling and dunging of land , especially with soil that proceeds from variety of creatures , both dead and living , do as it were , suffocate or wound the pure falniteral virtues , and sweet qualities of such earth , and in all particulars , endues the fruits with those ranci● properties , which the dung did in it self contain , and convey thereunto . 452. the like holds good in the human earth or nature , and indeed in a far higher degree , for all foods do , as it were , consist of body and soul , that is of a gross , and of a spirituous property ; the first answers to our bodies , and the finer or spiritous parts to our spirits , and each from each , receives its aliment respectively , for from clean meats and drinks , is generated well tempred blood , and of the goodness of that the spirits depends in a great measure the dispositions , inclinations , words , works and actions , for their essences do not depart . 453. great are the powers of meats and drinks , which if understood , together , with the secret sympathetical operation of things , men would more desire and endeavour after mean simple food and drinks , than they do . 454. temperance is a divine gift , and the foundation of all wisdom and right knowing , is within a mans self . 455. sobriety and self-denial do always fortifie the observers thereof against many evils , and prepares the mind to be the temple of god. 456. all the prophets , and holy seers , as moses and elias , who through temperance , and the great benefit of clean foods , moses could guide his body , as if he had been a spirit , and made his face to shine . 457. those that would preserve the body and mind in health , ought by simple innocent meats and drinks preserve their spirits potent , which cannot be done but by temperance and cleanness . 458. the prophet daniel and his companions was sensible of the great power , and good virtue of clean meats and drinks , when they were threatned with the kings displeasure , if they would not eat of the various sorts of meats that came from the kings table , but they contented themselves with fruits and grains , and pure water for drink . 459. was not the sobriety and cleanness of the racobites well pleasing to the lord , in that they had faithfully observed the commandment of their fathers as to moderation , that ionadah should never want a man to stand before the lord. 460. did not the prophet iohn content himself with locust and wild honey , which our saviour christ saith , that there was not a greater prophet born of a woman . 461. and iames the brother of our saviour was eminent for his sobriety and abstinence , as eusebius reports , he eat no flesh , drank no wine nor strong drink , and wore no woollen garments . 462. was not the mother of sampson commanded by the angel of the lord to abstain from wine and strong drink during the time of her being with child ; and so was sampson her son , who the lord indued with great strength , which continued with him so long as he observed the rules of temperance and simplicity . 463. temperance , cleanness and abstinence have wonderful power to preserve both soul and body , none can be sensible of the excellent virtues thereof , but such only as live in the practice . 464. some of the wise antients have delivered it as a maxim , that none could understand god and his works , and enjoy perfect health of the body and mind ▪ but those that abstain from flesh , wine , and vices . 465. know for a truth , that there is no other way to preserve the most pure friendly principle of god in man , but only by temperance , cleanness , gentleness , and to avoid passions . 466. for the divine light and guide of mankind cannot , nor will not , endure any kind of violence or oppression , without great prejudice ; it is in its own nature , so tender , gentle , meek , and friendly , all passions , cares , perturbations , violent motions of the body , covetousness , intemperance in meats or drinks , either in quality or quantity , robust imployments , evil communications , or too often visiting the shades of venus , or any other irregular motion , either of the body or mind , do powerfully oppress , violate , keep under , and hinder the operation of this bonus genius , or good principle of gods love and light , which is the true quallifier and moderator of the harsh , dark , or evil nature in all things , as well as in man. 467. the very same is to be understood in all vegitatives , animals , and minerals ▪ the virtue and good power in every thing is so meek , friendly , and aimable , that it will not endure any harsh motion , or violent operation , without manifest prejudice , as is most clear in all preparations both of food and physick , the best properties in all things do suffer , first by reason of its meakness . 468. it is very easie in all preparations of food and physick , to evaporate , suffocate , or wound the good virtues in a thing , and increase harshness , but very ha●d and difficult to advance the divine principle or properties , and on the other side , abate or moderate the dark , harsh properties . 469. for the harsh bitterness , or dark form , are the root , viz. the first and last in all things ; therefore the strong fixed power of the salts property , cannot be destroyed in any thing , being a branch of the original , as witness , lott's wife being precipitated into a pillar of salt ; that is , into the original dark principle , for she looked back , that is into the root . 470 but the sons property , or holy light , which is generated out and from all the powers of the father , do shine back into all the powers of the father , and enlighten them that they become joyful , which is the holy glance , or light , or divine principle , and good power in all things , which mankind ought to have regard unto , and to chuse unto himself all those things that stands in the nearest affinity with it . 471. this principle , as is said before , is mild , meek , and most full of all virtue and divine power ; therefore all things both in the animal , vegitable and mineral kingdom , that stand in their quallifying , and operation nearest equallity , and are most simple , meek , and friendly , all such things are the nearest and most agreeing to this divine thing in man. 472. for this very cause , the holy prophets and philosophers in all ages , have so much recommended the most innocent , simple meats , drinks , exercises , imployments , and communications , for all such things stands nearest unto the simple meek principle of gods love in mans heart , and they do powerfully stir up and increase their likeness both in the body , soul , and spirit , and have far greater power to excite the good than the unseeing can apprehend ; the like is to be understood of their contraries , good begets goodness and vertue , and the evil begets evilness and vice. 473. consider the great care and trouble men do take in the getting of money , even to the hazard of body and soul , which when obtained do very frequently precipitate them into great evils , and many snares and diseases . 474. o how happy would it be if men would take but half that pains , care , and diligence in self-denial , and in the innocent simple ways of god and his law in nature , for the procuring and obtaining the noble treasures both of time and eternity , how knowing , seeing , hearing , tasting , and feeling , would men be in the divine mysteries , to the praise of the lord , and eternal comfort of themselves . 475. be not offended , or think the worse of right hand way , because it is very uneven , narrow , and but little company , and those that are but poor and mean , most or all of them footmen , for the apostles themselves was forced to leave their horses and travel on foot after a little entrance into this way . 476. some of the wise men when first entred into this divine path , or right hand way , have kept their horses and coats , but such as continued them long , was either forced to leave them , and go on foot , or else turn into the left hand way . 477. for all the men and women that are travellers in this innocent path or way , their cloaths are mean , plain , simple , and of their natural colour , their meats and drinks very simple , such as are easily procured . 478. in this way there are no inns nor ale-houses , but a few poor cottages , their beds are clean straw , and the most currantest money that goes amongst those poor people is self-denial and content , and their watch-word is , let all flesh be silent . 479. there are not many trades amongst them that travel in this way , for they need them not , because a few things will sustain their wants . 480. most of these men have each of them two gardens , which they spend their whole time to manure and dress , one is internal , and the other external , the herbs and fruits that grows in the internal do by their blessed juices and most fragrant scents replenish and nourish the soul ; and the herbs , fruits , and seeds of the external garden do not only imploy the body in that pleasant labour of dressing and manuring of its fruits , but it also supports it with food that affords both dry and moist nourishment to the highest degree of innocency in this world , therefore those that enter into this way needs but a little land , and less money , and though every man must have two gardens , yet he needs buy but one , for one is his eternal inheritance , which ought in an especial manner be looked after and dressed , or else it will be quickly over-run with bitter herbs , and sower harsh fruit. 481. if thou keepest thy internal garden free and clear of those harsh bitter weeds , which are very apt to overspead the good herbs , then it will afford most blessed fruits , which will be cordials unto the soul on a dying bed , and raise the soul to eternal life . 482. let god be thy teacher , and look not outward , nor lissen after other teachers , but learn and know the inspoken word of the lord , or the divine principle in thy own soul , who is the true preacher of life . 483. let that scripture be fulfilled , where the prophet saith , the time shall come when every man shall be taught of the lord in the center of their hearts . 484. learn to know thy teacher in thy self , and then thou wilt need no houses of brick , stone , timber , or outward temples to meet for gods worship , but every man shall withdraw himself from the noise of men , and worship the lord alone in the center of their souls . 485. above all things learn to know the power and vertue of lowness and silence from words , for when man ceaseth from speaking , then the lord ariseth and teacheth the soul the ways of wisdom . 486. the true worship of the lord is innocent and simple in the ways of nature , which is his handmaid . 487. consider and look with an inward eye into the wonderful variety and great beauty of the vegitations of the earth , how pleasant they are to thy inward and outward eyes , and how they all praise their lord in meekness and silence , and bear fruit to the creators praise ▪ and thy comfort , they grudge not nor grumble when thou usest them for thy necessity . 488. learn by all to know and praise the one only fountain whence all proceeds , and have their being . 489. withdraw thy self from the many , and entertain profound silence , and the lord will arise in the center of thy soul , and shew thee the truth , which is not seen but felt on the opening of the intellectual world. 490. know that all ceremonies , forms , modes , and mediums in religion , the lord have suffered by reason of weakness and want of true sight in divine and human mysteries . 491. as the saviour of the world faith , not in this mountain or the other place , but the true worshipper● are those that worships the lord in the inward part of the heart in loneness and si●ence . 492. remember , and let it be one principal point of thy unfeigned religion , to desire no more of the things belonging to the body than is needful and natural , for whatsoever is more beclouds the intellectual powers of the souls spirit , for the essences of all our meats and drinks departs not from us , but becomes essential , as is mentioned before . 493. the true religion is for a man to know god in the center of his heart , and to obey the voice of wisdom , and regulate himself in all inward and outward things . 494. the life of a true christian is to depart from all intemperance , superfluity , uncleanness in meats , drinks , cloathing , imployments , and communication , and to withdraw into loneness and silence , and to will as god his guide wills . 495. and remember that he that lives as he ought needs but a few things , and those easie to be procured , a small cottage , a little garden , a spade , corn , and water , white garments , a little wood , a straw-bed , which are the most useful and necessary , and will support nature to the highest degree , and a little labour and less care will procure them . 496. straw-hats will serve instead of beavors and castors . 497. wooden shooes instead of leather , for their journeys are but small . 498. white linnen and woollen instead of rich colours , for there is no need of rich garments to cover the outside , when the inside is arrayed with virtue . 499. the fire of wood supplies the want of candles made of the fat of the beasts , no violence enters into their tents . 500. a little corn and a few herbs do bountifully supply nature with both drie and moist nourishment to full satisfaction , there is no need of the trading with butchers . 501. a few vessels serves , their drinks is brued to their hands by the preserver of the world. a piece of bread and a spoonful of oatmeal or flower mixed with a pint of spring water makes a breakfast or a good supper . 502. milk as it comes from the cow is highly esteemed , and counted great food , being eaten with good bread , there is but little need of butter , and less of cheese . 503. bread , water , and flower , without any farther preparation , bread and milk , herbs and bread , fruit and bread , are the most useful and necessary foods , which are ready at hand , and may be obtained by every one with little labour of body , or trouble of mind . 504. all men ought to consider , that the chief cause of all diseases and unhealthiness to young and old , is for want of government and wisdom , and the desiring those things that are out of the ways of simple nature . 505. there are not many diseases where men walk in natures path , and avoid compositions , and as much as in them lies fiery preparations . 506. the more men imitates nature the nearer they come to their first state of innocency , and thereby obtain health of body and vigor of mind . 507. an example of this we have in all animals or beasts who continue in that pure law they were made in , and placed under , how healthy most of them are when men do not render them otherwise by oppression and disorders . 508. keep therefore o man unto thy heavenly guide that the lord hath placed in the very center of thy heart , turn thy eyes inward , and learn wisdom , this divine spark , and holy son of light , if obeyed in the life thereof , will readily shew and teach man all things both for divine and human that are necessary for this life and that which is to come . 309. study thy self , for that worthy thing in thee cannot be known , nor its voice distinguished from other voices , but only by self-denial , sobriety , and cleanness , in the practise of silence , alone leaning on the shoulders of none but only thy beloved jesus . 510. remember that the true pleasure of temperance , and the many benefits that follow sobriety , cannot be imagined by those that lives riotous lives , so neither can the sweet influences thereof be enjoyed without self-denial , and some trouble to old adam . 511. if thou wilt know god , and the sweet influences of his good spirit in thy own soul , then thou must live as it were alone , for there is but little company in the ways of virtue and self-denial . 512. there is nothing does make men more sensible of gods blessings then temperance , and cleanness in meats , drinks , imployments , and communications . 513. how ready are the sober of mind to give the lord thanks for his mercies , and how sweet is every mean thing . 514. temperance is endued with divine power , it fits the mind for the worship of god , their beds are easie , their sleep sound , not subject to indispositions , nor molested with fevers , their heads are not dulled with fumes , nor their stomachs oppressed with fainting fits , or windy griping humours , they rise as fresh as the morning sun , and are fit for the exercises both of the body and mind , their radical moisture flowes freely through every part , like a pleasant gale of wind which moderates the centeral fires that they burn not too violently : this excellent state of body and mind is not attainable without the fear of the lord , and self denial , which are the first steps to all true wisdom both spiritual and natural . the benefits of temperance , and mischiefs of the contrary , vice. 1. temperance is the true way , or royal road to peace and happiness , both in this world and the world to come ; for without , no man can observe the law of god and nature . 2. temperance freeth the body from labour and danger , and the soul from cares , passions , and disquieting perturbations . 3. temperance makes all men rich , for it administers content , and gives length of days , health , and a sound mind , which , whosoever enjoys , cannot be said to be poor . 4. temperance cuts off vain thoughts and imaginations , and all extravagant desires , as it were , in the very bud , which continually wounds the soul and body of the intemperate . 5. temperance wisheth no ill to its neighbor , but is a friend to every thing that is innocent and good . 6. temperance is a perfect cure or prevention of many cruel diseases , both of the body and mind . 7. temperance is a sure support to all needy families , if she be entertained , and her voice obeyed . 8. temperance makes harmony in the worst of times , and deadest of trading , because she furnishes all her followers , with what need and nature requireth ; nor does any thing render a man more like his creator . 9. temperance is a true guide to mans ways , cleanseth the inward parts from uncleanness , and makes the eye or spirit of the soul to see with an intellectual sight , like its creator , who maketh his sun to shine both on the just and unjust . 10. temperance is a glance of the divine power which denies selfhood , and teach those that follow her voice , to love all gods creation , as god loved man. 11. temperance envieth nothing , nor coveteth no mans goods , but is a f●iend unto all , avoiding strife , contention , controversies , oppressions , violences , and manslaughter . 12. temperance is the firmest and best establishment of , or in all governments , for she teacheth man to love , and adore their creator , know themselves , and to have an awful respect to their neighbors and whole creation of god's wonderful creatures . 13. temperance considereth all things , prohibiting no creature , that freedom and priviledges , that their creator hath bounteously given them , by th● grand law and charter of nature . 14. temperance knows what that glorious liberty is , the great apostle speaks of , that the whole creation groans to be delivered into , and by its sweet influences attracts all things that are capable , unto that pure fountain . 15. temperance illuminates the soul , and makes mens reasons divine . 16. on the contrary , intemperance is the greatest evil on earth , because the seed-plot of all other evils , and most unlike our blessed creator , for the superfluous man wants all things , but god wants nothing . 17. intemperance wounds the body with diseases , and the soul with ignorance and blindness , perpetually perplexing the latter with greedy desires , and the former with needless toils . 18. intemperance hood-winks the soul , so that it cannot distinguish between what is good and profitable , and the contrary , thereby obstructing and violating the way , and law of god in nature . 19. intemperance is the original of all evil and vain imaginations , it makes men turn rebels , and imbroils the world with plots and wars , that they may gratifie their own unbridled lusts. 20. intemperance causeth children in the secrets of their hearts , to wish for the death of their parents , that they may enjoy their estates ; married people , to desire the death of their yoak-fellows , that they may get others with more money , or that are more young and handsom to please their wantonness . 21. intemperance persuades men to marry old diseased and deformed women , which does neither agree with their age and tempers , nor can answer the end for which marrying was ordained by god , which is one of the greatest evils under the sun , because they sin against nature , and the light of their understandings . 22. intemperance makes men more unnatural than the worst savage brutes , for they often get children in the heat of lust and drunkenness , and then suffer both mother and child , either to perish or go a begging . 23. intemperance causes men to blaspheme their creator , and is the root of covetousness , murders , pride , vain-glory , and every evil word and work. 24. intemperance renders the body a sink of diseases , the mind a cage of unclean thoughts , banishes all good meditations , and makes people desolute and vile . 25. intemperance causes those of the female sex to turn common prostitutes , or makes them rude , bold , surly and inhuman , for it destroys their curious friendly human nature , and fits them for hard slavish imployments , which do ill become their delicate shapes , and loving compassionate complexions . 26. intemperance , as it is the grand incendiary of kingdoms and states , the main inlet and foundation of all war and publick bloodshed ; so it is the common barreter that disquiets private families , and sets neighbors and friends at variance . 27. intemperance occasions people to venture the health both of body and soul at land and at sea , to procure such things as do indeed stand us in no real stead , when we have got them , but rather adds trouble to the mind , and diseases and labours to the body . 28. intemperance is the mother of surfeits and consumptions , and the nurse of most other diseases , so that in the weekly bill , in●tead ●f the numerous dead roll of diseases and distem●●●s , one might properly enough write , dyed this week of intemperance ( 395 ) 29. intemperance is a brutish vice , and indeed only the worst sort of brutes are subject to it , for all innocent creatures can live without either labour or preying on their fellows ; they are only the wild savages that cannot subsist , either by labour , or without preying upon , and eating the flesh and blood of their more innocent fellow-creatures ; and amongst all the fierce savages , man is become the worst and uncleanest , because he preys upon , and is beholding to the inferior creatures for his food and cloathing , which is a part of his curse . 30. intemperate men are but sinks of luxury , monsters of impiety , burthensom to themselves , and intolerable to the rest of the creation , the plague of their own times , and scorn of all posterity . 31. intemperance invades the mind , and all the noble faculties of the soul , nay , stupifies the very sences , and renders men utterly incapable of sublime penetrations , or spiritual attainments . 32. intemperance is an epidemical contagion , which has over-run almost all england , and except there be a revocation , we must expect the severe judgment of god to fall upon us . 33. intemperance is the hospitality of a brute , the happiness of a swine , and the civility of a devil , and betrays mankind into a far worse condition than to be condemn'd to the mines or the gallies . 34 intemperance is the original of all baneful customs , whilst it promotes and spurs men on to every sort of vice , to the undoing both of body and soul. 35. intemperance is the grand obstruction and overtherthrow of all true religion and piety , for what will that man pretend to believe or profess , or what wickedness will he slick at , who makes his belly his god , post-pones all other considerations to that of gratifying his paunch . 36 intemperance is the in-let and cause of all oppression , both to those of their own kind , and to all other creatures ; as also of eating their flesh and blood , which do generate unclean and filthy juices . 37. therefore , as plato wrote over his school door , let none enter ●●re that is ignorant of geometry ; so you shall find it always inscrib'd on the portal of wisdoms temple , that never any had , or shall have admission there , but such as had first devoted themselves to a strict and regular temperance . 38. none ought to take care for more than food and raiment in this world , for the original of all trouble to mens souls , is a vain desire after things that are superfluous , and yet difficult to be procured . of cain and abel , and their respective offerings . 1. cain was the first born of adam , which do signifie in the language of nature , the first principle of fierce wrath of the father . 2. cain brings of the fruits of the earth , an offering unto the lord , which was not accepted , because it proceeded from , and was composed of the fruits of the bitter root , or the harsh astringent earthy properties , which cannot be accepted or entertained by the divine , or love principle . 3. then cain was wrath , and his countenance fell , which does further denote , that the angry principle predominates in the lifes center , then the lord said , why art thou wrath , and thy countenance fallen , if thou doest well , shalt thou not be accepted , which does sufficiently intimate , that cain's offering was not corn of wine , or any of the common fruits of the outward principle , which in themselves are innocent and harmless , but rather of evil uncircumcised works , which were not , nor never will be acceptable to the lord of love and innocency . 4. then cain rose up ( that is , he elevated himself in the fierce , harsh wrath ) as he was in the field , ( that is in the will'd nature ) and flew his brother abel , viz. the innocent divine principle , which the wrathful , harsh , fierce property does still slay and murder , in the hearts of all cain's children . 5. therefore moses adds further , that after cain had slain his innocent brother , he departed from the presence of the lord , which could not be as the great creator is understood in the two grand principles of love and anger , because he is the life , the being of all beings , and in every thing , but cain departed out of the presence of the divine innocent principle of love and light , and went into the land of nod ; that is , took up his habitation in the wrathful , fierce , earthy property , and built a city ; that is , he grew strong and powerful in the inward and outward principles of wrath , and became a great lord and master in all inventions of building of cities , trading by sea , violences , oppressions , and most apt in the use of all killing and warlike weapons ; for from this cain-like fierce spirit , do proceed all the great oppressions and murthers that are common unto mankind , and always did , does , and ever will endeavour to domineer over innocent abel , or the principle of love and meakness , and to keep the whole earth in bondage . 6. it would be but a symtome of vanity or ignorence , grosly to conceive that cain offered corn , oyl , or other external fruits , or that abel brought sheep , lambs , calves , or the fat of them ; their offerings were the living powers of their souls , viz. evil and good works ; the first were cain's producing from the harsh , earthy , fierce , wrathfull principles that had the government in him ; the latter , were abel's flowing from the divine innocent fountain , and each was received of each , that is the holy fountain of light and love , kindly entertained abel's offering by simile , and it was a sweet savour thereunto , as springing from the same root ; as on the other side , cain's was swallowed up of the harsh , wrathful principle by sympathy , having the same basis , but the kingdom of love could not accept his offering , because the same was an abomination unto it ; nothing is wellcome there but well-doing , that is , innocency and good works , which makes up the main of true religion . 7. men cannot see and distinguish the spirit of cain and abel in themselves , except they first come to discern and know themselves , by , and through obedience to the voice of vvisdom , which gives a true sight and understanding : all that the lord requires of the children of men , is to walk in his law of love , and do unto all as they would be done unto ; the first step unto which sublime state , is for every one to know himself , and to distinguish the voice of cain from that of abel , which are essentially in every man. 8. such offerings as the blood , and flesh of sheep and oxon , would not satisfie or appease the awakened vvrath of the father ; for as the apostle hath it , sacrifices and burnt offerings thou wouldst not , but loe i come in the volume of thy book , to do thy will , which was , is , and ever will be an acceptable sacrifice to the lord ; for if the partition wall of vvrath , between man and his creator could have been broken down by killing and burning the inferior innocent creatures , then the divine principle need not have been manifested in the fulness of time , viz. christ jesus , who came to seek , and is able to save the soul , which the blood of bulls and goats could not ransom , for as the wise man saith the killing and committing of one sin could not expiate another ; all oppression , violence and killing either man or beasts is as contrary to the divine principle as light is to darkness , for one is the principle of fire , the other of light and love. 9. the original of all sacrifices and killing of the inferior creatures came in with mans transgression , fall , and degeneration from the government of the divine principle , for when he had suffered his will and desires to enter into the fierce wrath , then his soul felt it self in horror , and very uneasie , and began to think how he might appease the divine indignation , and then and not before began sacrifices , for undoubtedly if man had kept his first innocent estate he had never killed , much less desired to eat the flesh and blood of the inferior creatures , consequently there had been no sacrifices , which as they came in upon the transgression , so nothing can period them , and put an end to killing and eating of flesh and blood , but only obedience , and a daily offering up unto the lord the fir●lings of our flocks , that is pious , devout , hearty , innocent hands , and undefiled minds , and as if killing the inferior creatures , and eating their flesh and blood had not been , there would not have been any sacrifices thought on , but vain man imagining that god was even such an one 〈◊〉 himself , that would be pleased and attoned by the flesh of inferior creatures , and hoping ●hereby to divert the wrath which he himself had most terribly stirred up , though still he conti●ued in the practise of unrighteousness , and 〈◊〉 promoted throughout the world the cu●●om of sacrificing ; and some thinking the 〈◊〉 the victim was , the greater must be its 〈◊〉 and merit , proceeded so far as to offer up their own children to their idols , but the true god abhorred all such inhuman cruelties , and ●hough he prescribed the sacrificing of beasts to 〈◊〉 iews , yet the same was for the hardness of their hearts , for as the scriptures of truth do ●●stifie , such as the people such is their god , that 〈◊〉 , if they live in violence , and delight in kil●●ng , then the lord is in the midst of them in his ●●ngry jealous , or wrathful power , for when fierce●●ess and wrath do predominate in mens hearts , ●●en they promote all cruelty as well in religious worship as in their daily practises , and the peo●le that live in the power and operation of the 〈◊〉 angry spirit cannot be satisfied without 〈◊〉 such bloody rites . of the original of most human inventions . 1. from the kingdom of cain joined with the outward principle of this world , that is , from the first and 3d principles does proceed and arise most arts and inventions , and not from the nature of abel or second principle of gods love , which therefore we find complaining , that man was made upright , but had sought out many inventions . 2. it may easily be observed , that most inventions or curious arts in man do proceed from an ill ground or root , viz. from the high , proud , fierce principle ; this is manifest in the generality of arts and new inventions that are brought to light in our times , and the same is to be understood from the beginning , else the lord had not complained of them . 3. few and easie are the things that serve for the support of humane nature , and to supply its necessities , as plain plowing , keeping of sheep , and the like , which every man is taught by his natural genious or instinct , without being beholding to a master of art , but on the contrary , those innumerable arts , and needless inventions , that stand man in no stead , but lead him to vanity and evil , are very hard , difficult , and chargeable to be obtained , and if any of such inventions do chance in some respect to assist man , it was not the intention of the inventor so much fixt on the general good , as on ambition , covetousness , and the like , that he might get money by it , be esteemed famous , and have the praise of men. 4. if you read over polidore , virgil , books of the inventions of things ; or paucicolus , of things lost and found ; or were it possible to number up all the inventions since the beginning of the world , there will not perhaps appear one of a thousand that was needful , or indeed beneficial unto mankind , and clear of evil in the root . 5. therefore cain is mentioned to be the first that built a city , as signifying , that he was the father of needless and harmful inventions , which cities and great towns have chiefly applied themselves unto , for nice inventions and superfluous arts are not promoted amongst plowmen and sheepherds , for they are plain down-right , or rather upright honest men , and imploy themselves equally innocent and necessary ; thus were all the holy patriarchs , plain simple herdsmen and sheepherds , in whom was contained the royal line of the divine principle , or holy seed of the woman , that can bruise the head of the inventions , or serpentine nature , as abel , abraham , isaac , and iacob ; and at the manifestation or birth of jesus , the grand shepherd of souls , the same was first proclaimed by the angels to those that were innocently tending their flocks . 6. not to insist on those black arts which are generally decried , as negromancy , conjuring , the skill of mixing and preparing poysons , and the like ; what do most of the rest and more applauded crafts tend unto , but either violence , oppression , and the destruction of men , or to fraud and cousenage , or to gluttony , drunkenness , luxury , and effeminacy , or to pride and vanity ? 7. what kind of property or principle was that in man which first invented and daily improves the use of warlike weapons to kill , murther , and destroy those of their own kind , as well as o●her inferior innocent creatures , that raked into the bowels of hell for brimstone , nitre , & saltpetre , to furnish them with gunpowder , and studied the art of mining and blowing up their natural brethren by hundreds at a blast ? did not all such things originally arise from the bottomless pit , that deep dark poysonous abyss of fierceness and wrath ? and still from the same horrid fountain do proceed all new inventions that tend to the destruction of man , wherein it may be observed , that christians have been more unhappily ingenious than those they call heathens , which is much to be lamented , though the latter have so far learnt of them , that now they are grown no less expert in the mischievous uses of those inventions , and not seldom do therewith plague and destroy the original authors . 8. from what principle in man did the invention of ships arise , or what real necessity was there for the same , has the most merciful and bounteous creator planted man in any country which does not afford sufficient to supply all the necessities of nature ? for , did not those millions that inhabited those vast regions since called america , subsist without the art of navigation , any further than meer nature taught them for many ages before ? columbus could boast of discovering a new world , how many have been swallowed up by the vast ocean through means of seafaring attempts , which seldom had better aim , than either to disquiet , conquer , and ro● innocent peaceable people , or to obtain such things as are not at all needful , but serve only to please the vanity of the multitude , and procure diseases . 9. considering the certain and inevitable danger that attends navigation , we may justly say , that all things brought from remote parts by se● , are the price of blood ; now if a prince cause a single man to be put to death , or one privately kill another , or if a man hang or drown himself here on shoar , then what a great deal of trouble it makes amongst the relations , and also the people , ( which indeed when done by the hands of justice , is much to be lamented , that people should live so contrary to human society , that there should be any kind of cause for killing of human creatures ) but there do daily many thousands expose their lives in going to sea to fetch superfluities that serve only to promote vanity and diseases , and when they loose their lives , and perish through their own folly and ill conduct , little or no notice is taken of it ; as in one storm thousands of men sink to the bottom of the sea in their ships laden with spices , wines , and the like , which if they had brought to land , they nor no others could not have sustained their hunger and lives one week , but could have done abundance of hurt to the eaters and drinkers thereof . 10. what tongue or pen can express the hazards , the horrors , the miseries , that people expose themselves to in tempests at sea , and to what purpose , to fetch wanton men pearls to hang at the ears of their more wanton mistresses , to bring pepper to strew over our cucumbers , mangoes for our mutton , or claret , florence wine , brandy , and a thousand other strong liquors to intoxicate our gallants , and make them spend their means , ruine their healths , shorten their lives , be mad , quarrel , kill one another , and so to be hang'd for 't : certainly did our friendly courteous women , and nice ladies , and others pretending to piety and conscience , consider all this , they would not be so fond of these foreign need-nots , but rather be of david's mind touching the water his soldiers procured , which he counted the price of blood , and though he had need of it , yet he would not receive nor drink it . 11. what principle or property in man was it that first invented all strong intoxicated drinks , which do chiefly serve to destroy mens souls and bodies ; did not he that first invented the making of wine commit one of the greatest evils through drunkenness ? which is still the grand cause and in-let of adulteries , whoredom , murders , blasphemies , and all kind of diseases , and oppressions both of body and mind , whence it is clear that this invention did proceed from the bitter root . 12. from whence did and do the daily inventions , compositions , and preposterous mixtures of foods proceed , which merely serves to stupify the intellectuals , and distemper the body with incurable diseases , doth not all such pernicious inventions proceed and arise from the poysonous root ; as also all plays , games , fine cloaths , rich furniture , stately buildings , as pyramids , and a thousand sorts of stately structures of vast charge , invincible labour , and hazards to those that build them ? will any body say , that such things are necessary to the life and well-being of man ? are they not rather contrary to the command of our lord , having food and raiment be ye therewith content . the excellency of clean foods , especially of bread. 1. as a medicine drives its qualities from the ingrediencies , as a building is weak or strong , according to the proportion of the materials and good workmanship in joyning them together : so meats and drinks , whereby men are nourished and sustained in this mortal state , have a far greater influence and operation , not only on the outward body and senses , but also on the intellectual faculties , or soul , than the vulgar does imagine , for the spirit makes all things essential . 2. bread being the equallest a●e cleanest of all foods , as wherein the four grand qualities stand at the nearest harmony , deserves to be stiled the staff of life , because it affords a firm clean nourishment , and pure spirits , excelling any other particular food , whence the great light of the world has honoured it so far , as to pronounce it the symbal of his body ; for as the divine principle , or human friendly nature will incorporate , qualifie and allay the out-goings of the harsh , wrathful , bitter spirit , and bring all into concord and equality , whereby the inward sences of the soul , and intellectual powers taste , f●el and imbrace each other in love and harmony ; the like is to be understood of bread , it qualifies and allays the discord and inequality of all other foods , and so renders it fit for the health of the body and mind . 3. bread was the principal food the creator ordained for man , after the fall , it having the first place before all other foods , therefore the lord said , in the sweat of thy brows thou shalt eat thy bread ; for all other things that man needs to feed on , can be prepared without labour , or with very little , as herbs , fruits , &c. but there goes considerable pains to the procuring of bread ; and hence too we are taught to pray for our daily bread , as including under that name , all things necessary for the support of human life . 4. outward cleanness in meats , drinks , cloathing and exercises , is of great use , and prevents , and as it were , cuts off in the bud many diseases and inconveniences , both from the body and mind ; therefore the light of the gospel , or divine principle makes that part of moses law touching cleanness essential , when it opens its self in the center of man's heart , and it is a ceremony to none , but such as are ignorant of gods law , and the sympathetical operations . 5. frequent bathing , or washing in pure running water , is highly convenient for all persons , especially after easing themselves , for the same will in a great measure prevent the pernitious diseases of the fundament , some of which are incurable . 6. be careful that you do not sit on common house of easement , which oftentimes proves of evil consequence , and infects the party with diseases of various kinds , according to each mans constitution or complexion ; therefore those in cities that would avoid such dangers , ought to ease themselves in a vessel of water , and when the excrement is cold , then to put it into the house of office , particular reasons in nature i have shewn elsewhere . 7. have a care of compositions , use and desire , simplicity ; for wisdom . in the preparation of food , preserve unity , that is , prepare but one thing at a time , for things of differing natures cannot be prepared together , because some requires a longer , some a shorter time , besides the spirits and inward virtues of each thing , do mix and incorporate , and mightily strive with each other for victory , by which the pure parts of them all are wounded ; for in the combat the weaker suffers violence , and the spirit is suffocated . 8. flesh and herbs , roots and puddings , are not to be prepared together in one vessel , but each alone , because of their different nature , and times of preparation , for water , after it hath boiled an hour , more or less , will not prepare any sort of food to that degree of excellency as at first . 6. let seafaring men and others that travel , when they go ashore beware of venus ; as also of lying in soft warm beds , especially feather-beds ▪ as also of eating of fresh flesh and fish too immoderately , lest they fall into fluxes , for nature cannot endure suddain changes , and where wisdom and temperance is wanting , people are subject to various diseases on such occasions , as fevers , fluxes , colds , &c. 10. the chief occasion why mankind is so subject to frequent fevers , is the variety of foods , improperly compounded , especially the common eating of flesh and fish ; as also , butter , cheese , and the use of strong drinks , for always fat foods do fur the stomack , and are hard to be separated , either by the natural heat , or by the liquor that is drank , especially strong hot drinks ; water being the proper minstrim or liquor for the stomach ; for this cause , obstructions and fevers , as also hot diseases are so common , and griping pains and fluxes ; such meats and drinks do awaken the original fierce fires . 11. all foods proceeding from the vegitable kingdom are innocent , more equal in there parts , easily dissolved , affording fine spirits , therefore those that live chiefly on such innocent foods , are more airy , pleasant , cool , and full of delight in body and spirit , which none can know or understand , but such as have experienced it for some considerable time . 12. all that would prevent fevers , and many other diseases , and keep themselves in harmony , should apply themselves to simple foods , viz. bread , fruits , herbs , and the like ; forbear all sorts of flesh , fish , and eat sparingly of butter cheese , and milk , and eat but little fat , besides oil ; for this you must always remember , that every thing begets its likeness . 13. bread , herbs , seeds , fruits , and most , or indeed all vegetative foods do represent unto man the divine principle of light and love ; but flesh be it of what kind it will , does denote the harsh wrathful principle , and mans desires so much after it , is a true sign that he lives in that harsh , fierce , killing principle . 14. for now-a-days , if any man should be condemned to live only on bread and water , and what might be made thereof , he would think himself hardly dealt with , which do demonstrate the high degree of mans depravation , and separation from the divine vision , or first simple state. 15. many of the holy and wise antients have declined and decried the eating of flesh and blood , especially of such creatures as are unclean , and that will eat the flesh of their fellow creatures ; but never did any of the philosophical men forbid the eating of such harmless things , as herbs , bread , and the like , but have recommended them as most agreeable to nature and health . 16. a time shall come when the lyon shall eat hay with the ox , and the wolf lye down with the lamb , that is , the fierce savage beastial nature in man , shall be thorough shined and bowed before the divine principle , or lamb-like spirit ; and whosoever comes to know that time , will be contented with innocent herbs , bread , and the like harmless foods . 17. for if the wolfish dog●sh nature did not predominate in man , they would not so much long after the flesh and blood of beasts ; but whatsoever principle do reign in the center of a mans heart , whether good or evil , he will desire food suitable thereunto . some particular notes whence consumptions proceed , and the occasions thereof . 1. the compositions of sweet fat foods and spices , all mixed together , do destroy the innocent ways of nature , especially when done without understanding the principles of nature , clog and obstruct the stomack , and too much open the gate of venus . 2. the frequent eating of flesh and fish , and such as are rapacious , mixed with the richest vegetations , do open and manifest the hidden internal properties of such flesh and fish , thereby increasing lust , and evil beastial inclinations . 3. the great quantities of food , wherewith most people overchange nature , which do generate superfluity of gross juices ; and if such foods be from the animal kingdom , as flesh , fish , butter , eggs , milk , or various sorts of them mixed together , then they do so much the more provoke inclinations to venus ; for flesh and fish do much more strengthen the venerial property , than simple vegetations , especially when joyned with strong intoxicating liquors . 4. the frequent , or overmuch drinking of strong fermented drinks , especially when the foods are fat , rich , spicy , and succulent , then if there be not great temperance in quantity , nature is set into an unnatural flame . 5. the too frequent visiting the shades of venus , with the before-mentioned intemperances , do extremely promote to the utter ruin of many thousands ; this is the secret enemy that wounds the bravest gallant , and strongest nature , and send them down with sorrow to the grave betimes . 6. the common lying of men and women together on hot soft feather-beds , which do hinder rest , keep the body too hot , causing many silly discourses , and sometimes wanton ones , exciting venus on both sides , whence proceeds weak limbs , feeble joynts , and poor low effeminate spirits . 7. it is very hurtful to many constitutions to lye on beds with , or immediately after deceased people , especially women , for thereby many a lusty man contracts languishing diseases unknown to themselves , and no less to their doctors , and then their cure is as unknown to them both . 8. the aforesaid intemperance and uncleannesses , do not only generate , or occasion consumptions , but in many constitutions , terrible fevors , stone , gout , palsies , scabs , itch , and various other unclean diseases according to each mans nature and complexion , for this cause more people are afflicted with consumptions , fevers , stone and palsies , and dye thereof , than of any other diseases . 9. for it is to be noted , that most , or all people that have wherewithal , do with great desire live on flesh , fish , eggs , butter , cheese and milk , mixing the richest vegitations with them , as spice , sugar , raisons , currants and the like , and at the same time drink strong cordial drinks , which do strongly provoke nature , and awaken its hidden properties and centeral fires , and put all into discord and confusion , one property or quality endeavouring to overeome the other , in which combat the malus genius do generally obtain the victory , and then the poor soul is captivated and overwhelmed in the sea of wrath and uncleanness , and the body precipitated into fevers , consumptions , or some other cruel distemper , according to the nature of each mans constitution . 10. that which is the hardest vice in mankind to overcome , ( especially in the males ) most people do with all cunning and art , endeavor no less to indulge than hide , viz. the inclinations to venus , which , if men by prudence and temperance can subdue ( such especially as are naturally inclined thereunto ) it will not be hard for them to vanquish all other vice , but instead thereof , most men do in one degree or other promote and advance it , viz. by the common eating , of flesh , fish , and various sorts of compounded sweet , fat , spicy foods , and strong drinks which do wound nature to the very heart , and this intemperance and uncleanness is much more practised in england than any other known country , especially in cities and towes , than in the country , and therefore more do there dye of consumption● , &c. the danger of fat foods , as flesh , fish , butter , eggs , cheese , and the like . 1. it is to be noted , that all sorts of vegitations or vegetative foods are much easier separated and digested by the tart pleasant sharp , and yet not sower liquor , or great menstruum of the stomach and natural heat , than such as proceed from the animal kingdom , as fat flesh , fish , butter , eggs , cheese , milk , or the like , the understanding thereof is only obtained by experience , for nothing but practice makes a doctor . 2. such fat succulent foods do oyl and f●r the stomach and passages , and are difficultly disgested or dissolved , lying longer in the stomach , and heavier than such as are lean or not fat , or which arise from the vegitative kingdom , as every bodies experience may easily convince him ; and besides , when mixed with sugars , spices , fruits , or the like , they do not only obstruct the passages , and generate bad blood , and impure spirits , but also for the most part causes great heats to attend all the external parts , whilest the center is cold and disordered , and then the disgestive faculty requires a dram of some cordial strong liquor , the truth of this thousands of living witnesses can attest , whence do arise a further debillitation of the stomach , venerial inclinations , great heats and uneasiness , consumptions , gout , and a thousand other evils both to the soul and body . 3. such foods are endued with great plenty of gross phlegmatick juices very pernicious , as being too hard for the natural heat to dissolve and dispatch away downwards into the bowels , but remaining behind , do infect the blood , obstructing its circulation , and renders the spirits foul , thick , impure , and dull , which people feel in their limbs and joynts after great meals of such food , which do by degrees sow the seeds , and lay foundations for diseases , especially consumptions and fevers . 4. these inconveniencies are much increased by great drinking of strong spirituous liquors , which the natural heat of the stomach does quickly separate , for the spirituous parts of all firmented liquors are on the wing , and when such drinks comes into the stomach , the more pure and volatile spirits thereof do as it were in an instant join and incorporate , and draw them forth , so that in a little time they spread themselves into all the external parts , and cause them to burn with heat , whereby the whole body becomes uneasie and disordered . 5. but the colder gross phlegmatick parts of such strong spirituous drinks remain in the stomach and vessels , mixed with the grosser undigested particles of the food , which do after coagulate , or as it were knit together , and does still so much the more heat and oppress the stomach , occasioning surfets , fevers , and other diseases , seldom curab●e . 6. for strong drinks do contain all properties , but more especially two , v●z . a quick brisk lively spirit that is volatile and penetrating , which through fermentation presently puts into motion , and a dull dead heavy phlegmatick liquor , which by degrees falls down into the uriters , in such constitutions as are hot and vigorous , but not without leaving some dregs on the stomach ; but in such as have but weak heats , and are of colder compositions , the same incorporates with the juices of the food , and hinders concoction by fouling the stomach and vessels , which do quickly destroy the natural tone of the stomach , and so prove the original of various diseases , for this cause there is greater danger in superfluous or excessive drinking after full meals of fat flesh , fish with butter , &c. then on an empty clean stomach , for though the latter will sooner intoxicate the head , the former is more prejudicial to nature in its consequences , for most surfets by over-drinking are gotten after full over-plentiful meals of the before-mentioned foods . of foods that are easie , innocent , and most healthy . 1. all vegetative foods are not only wholsom , but easily concocted , for the pleasant ferment or menstruum of the stomach can with much more facility dissipate , dissolve , and disgest vegitations , than flesh or fish , and the reason is , because the former are not only more innocent and equal in their parts , but more sharp and less oyley , and withall more spirituous , 't is true they are endued with an oyly body , but it is as it were a spirituous oyl , as it manifest in several sorts of vegitations , in whose preparations , if due care and prudence be not used , both the spirit and also the oyl will evaporate , and then the thing becomes of no use nor true virtue , the oyl in all vegetations being the ponderous quality , and also is the house or dwelling place of the volatile spirit , and if any violence be offered to the spirit , then also the oyl does with the true spirit become either suffocated or evaporated ; for this very cause all herbage that has lost its spirit does neither smell well , nor weigh heavy , for that fragrant smell proceeds from the essential spirits , and the weight and ponderousness is from the oyl ; the very same is to be understood in all grains , as wheat , barly , rye , and the like , the true colour also do arise and proceed both from the essential spirit and oyly quality . 2. therefore all vegitative foods , especially such as are made of corn , as wheat , rye , barly , or the like , are far more agreeable and harmonial than flesh and fish , easier of digestion , affording a finer , livelier and more brisker spirit , and less phlegm or gross juices , which the natural heat and sharp pleasant minstruum or runnet of the stomach can easily digest , and send down into the passages , and so free the joynts and other parts of the body from inconveniencies : this is manifest by external operations , for how quickly will bread dissolve being put into water , nay the whole dry corn it self being infused grows soft and tender in a little time , but how long may one infuse flesh , fish , cheese , or butter , before they dissolve or grow more tender ? vegetative foods do also keep the body cool and pleasant , preventing fumes and vapours from flying into the head , because such foods do not generate them , as all fat victuals does , for their crude , obstructive , phlegmatick juices that lodge in the stomach and vessels , that cause fumes and vapours , as also fevers , for the principal cause that fevers are so frequent , is that surplusage of matter that proceeds from intemperance in foods , both in quantity and quality , for when people over-charge nature then the digestive faculty cannot make a perfect separation , but the gross juices does load , stop , and fur the passages , whence is generated thick blood and impure spirits , so that nature becomes stagnated , which does immediately stir up and awaken the centerial fires in all parts of the body , and makes the whole burn with an unnatural heat , uneasie and burthensom , which is that we call a fever . 4. therefore in a special manner after full meals of flesh or fish , or other fat foods , men ought to be cautious of drinking too plentifully of strong spirituous drinks ; a cup of good water to most constitutions has had far better success to carry off a full meal of such foods than strong liquors , for good water is endued with a mild friendly quality , of a dissolving , dissipating , digestive nature , and therefore help● concoction better than spirituous drinks , as may be gathered from most or all external operations , for water , especially river water , or spring water , such as will wash , boil , and brew well , will dissolve and dissipate hard coagulated bodies sooner than strong drink or spirits , as water will dissolve sugar sooner than beer , wine , or brandy , for in the last especially it will lie a great while before it dissolves . 5. vegetative foods affords not only the greatest and most vigorous spirits in the bodies of either men or beasts , but more fine and innocent , free from the seeds of violence , passion , and inclinations to beastiality . 6. for the forementioned reasons , those that live wholly on vegitations can drink more strong spirituous drinks , and with far less prejudice than those that live on flesh and fish , for they will not so soon fume up into their heads , nor so much heat their bodies , finding their stomachs free from those crudities and flatulent juices , wherewith the others are pestered , and consequently the digestive property more powerful , the drink is presently dispatched , and the grosser parts evaporated by the uretors without any let or hindrance , but the case is otherwise in the stomachs of such as eat flesh and fat foods ; the truth of this may further appear by men that do drink much strong drink after full meals , such will be made drunk before , and also sick before those that take the like quantity whose stomachs are rather empty than full , and the latter are in far less danger of surfets , it being seldom known that such that are both great eaters and great drinkers too , do live long ; but on the contrary , great drinkers that eat but small quantities of food do often live to old age ; or if a great eater chance to out-live youth , they seldom but have the gout ; from all which it follows , that animal foods , which are for the most part fat , are nothing so excellent or commendable as vegitations , which none can understand or know , but doctor experience , talk will not convince any man , no not men of the greatest reasons . obj. some will be apt to object and say , that it is nonsence to discourse after this manner , viz. to affirm that fat animal foods , are not so good as poor lean vegitations and victuals made thereof , for we see ( will they say ) that fat things are desired by all or most , and if flesh be not fat it is counted worth little , because fat is counted to be of a brave healing , nourishing nature and operation , and therefore our nurses endeavour to make sucking children to take it even against their stomachs . answ. to which i answer , that i am not ignorant that this is indeed the vulgar opinion , but for that very reason to be suspected ; nay , if you will hearken to the voice of wisdom , utterly to be expelled , for doctor experience , and that most excellent phylosopher right reason , will tell you , that it is a grand mistake to think that vegitations and foods made thereof , though they have not gross greasy qualities as animal food● have , are therefore to be counted poor , lean , and of but little nourishment , for are we not every day taught the contrary , though not in man , yet in all other creatures ; will not a little cold grass , and dry hay , and especially corn , make several sorts of beasts fat , and that too very firm and substantial ? and what is your brave butter and cheese , but the digested juice of grass and vegitations , all dried grains , as wheat , barly , rye , and many other sorts are endued with an excellent spirit , and pure oyl , much finer and freer from grossness and phlegm than flesh , or the product of flesh , the oyl of grains being as it were vollatile like a spirit , so that when it comes into the stomach it is brisk and lively , most easily separated and digested , as being turned into an unctious substance , from whence the fatness of these creatures that live on corn does proceed , which unctious quality does also contain a bright lofty exhillerating spirit , that makes all such creatures so strong , lively , and brisk , that they have no need of the fat either of flesh or fish ; the very same would happen to man , if he could content himself with vegitative foods , and good drinks made thereof . 7. such as live on vegitative foods are hardly ever subject to drought , though they can when they eat , drink with more pleasure to the stomach , though not so much to the pallate , as such as live on animal foods , for great thirst is a kind of a disease , and though such people find drink very grateful to their pallates , yet afterwards it does not only swell the body , but makes it uneasie , and also unfit for labour ; which inconveniencies those that live on vegitables are not subject unto , for such foods being more equal in their parts , and easier of concoction , and of a middle nature , and mild friendly operation , having as it were a certain minstruum of their own , does thereby agree with , and help the digestive faculty , and being always light , and readily separated , pass quickly away , and cause neither drought nor heat , having no occasion to attract or draw the pleasant moisture from the remote parts ; therefore such as use this diet do always find themselves brisk , light , and fuller of life and strength presently after eating than before , ( whereas those that stuff themselves with flesh , fish , and the like , are dull , heavy , and indisposed for a considerable time after eating ) which is a signal demonstration of the excellency and agreeableness of such foods with the stomach and nature ; if reader thou wouldest be assured of the truth of what is said here , then go home and practise , for there is no other way to be satisfied ; as for my own part i am never droughthy as those are that eat flesh , yet i can drink freely with pleasure and refreshment , the simplicity of such foods is wonderful delightful to the pallate as well as the stomach after a little use and practise , far beyond the compositions of flesh and fish , or any foods that proceed from the animal kingdom . 8. by vegitative foods i mean all such as are made of grains of corn , especially of wheat , which is the king of all others , as bread , flowered water , or pap with bread in it , gruel , cakes made of various sorts of flower ▪ gruels with dried herbs infused , or green herb● ▪ ●allats with oyl , sallats with vinegar , good ale made with malt , these are the most material foods the vegitable kingdom affords , they be not many , but they are excellent ; there are also several sorts of fruits , as apples , pears , cherries , grapes , and the like , which may now and then with bread furnish thee with a meal , but a few will serve thy turn , the best use of them is to make them into drink , as cyder , perry , and the like ; moreover , there are a great number of roots , as turnips , carrets , parsnips , and others , but they are not so proper to be eaten by those that live wholly on vegitations , because they are too cold and earthy , affording but a small nourishment , and not firm , besides they are apt to loosen the body too much , on which account they are profitable for those to live on now and then that eat flesh , and other animal foods , especially such as are subject to costiveness , but then they should live on them and bread only 2 or 3 days together , or so long till they find a change , and that they answer the end they do it for , and not eat any butter with them . 9. live on innocent harmless foods , first for the health of the soul , and the benefits of intellectuals , and not for the health of the body , for all dispositions are made and continued in their full strength and vertue by meats and drinks , and according to the nature of them clean or unclean , good or evil , such are the desires , inclinations , words , and works . 10. custom hides the truth from all men in one degree or another , and 't is no small part of piety and self-denial to overcome the inveglements thereof , especially the usages of those places and countries a man has been bred up in . some general observations touching the vanity of men , in contending about things that are of little use ; the constitutions of men and women ; the most savage beasts ; and the true worship . 1. the spirit of wisdom leads all her children into the universal temple , where there is no jangling nor contention about words , and outward forms of religion , but they all imitate their creator , by doing good , and living innocently . 2. rejoyce in the gifts , and true prosperity of thy neighbor , and in so doing , thou wilt imitate the good angel , who rejoyce at the repentance of a sinner ; on the contrary , there is no vice more devilish than envy . 3. abstract thy self from the sensuality of the multitude , which is one true step towards regeneration , for he that needeth but few things , approacheth nearer unto his creator that giveth all things freely , and needeth nothing . 4. the ways of god , and the observations of his law are plain and easy , but the inventions and ways of men are hard and difficult , both to the soul and body . 5. content not thy self with the image or likeness of virtue , but keep close unto the universal , which will lead thee to the true mother , and then all strife and contention will cease to have a being in thy soul. 6. as intemperance degrades a man , and renders him worse than the worst of beasts , so no man is capable of regeneration , so long as he lives in , and under the savage nature , whence the desiring after evil , and the longing imagination● after the eating of flesh and blood do arise ; for what is it that men should desire to be regenerated from , is it not from wrath , fierceness , envy , malice , bitterness , and doing evil , or the thing one would not be done unto ? wherefore does man call the beasts of the forest , wild , ravenous and cruel , is it not because of their preying upon , killing and eating the blood and flesh of their fellow creatures ? and wherefore does man esteem himself in a better state , or more highly graduated than they ? if he himself be the fiercest , most ravenous and insatiate creature of prey in the whole world , for he does not only prey upon , kill and eat the flesh of other creatures , but most inhumanly murders and worries those of his own kind , which few or none of the savages of the wilderness will do ; consider therefore , o man , whether , whist thou continuest in this state , thou art not as bad , nay , far worse than the fiercest of beasts . 7. intemperate desires , and the want of regulating our affections , are the grand in-let● and cause of all domestique and publick evils ; for most or all contentions and troubles , in private families do thence arise ; the master is angry with his servant , because he doth not get so much money as he would have him ; the husband would fain be rid of his wife , because he thinks he could get another with a great fortune ; the wife is discontented and quarrels with the husband , because she hath not so fine cloaths as some other neighbors ; the mistriss is in arms like a fury , beating her maid , because she hath broke some knick-knack , which was not worth a farthing , only it cost dear : in brief , all these fudes which people have when they scold , fight , go to law , forswear themselves , and act all the devils parts , are generally about needless things , and whose estimation , only foolish fancy raises to a great price ; nay , if a man or a woman have but a rich garment on , and it please god to send a sweet shower of rain , what lamentations and wailings , what discontent and trouble is the silly creature in on this occasion ; and how many foolish wishes will it often cause to the mind ; the like is to be understood in all other things that cost much money , or labour , the silver tankard is lost , what confusion is all the house in nay , the good resolves to go to the cunning man , ( that is , as she believes , to the devil ) to get it again , when an honest black jack , wooden can , or a sweet earthen mugg would have served their turns full as well , to drink out of , and prevented all this hurly-burly ; for on the other side , there is but little trouble about the loosing or spoiling those things that are easily procured , and cost not much money or labour , it not being the real value , intrinsique virtue , or goodness of a thing that causes this noise and contention amongst men , but the cost and high vulgar esteem , as a piece of good bread is of a more true value , virtue and excellency , than twenty of those dishes which my ladies french cook has been this fortnight a preparing ; an ordinary cloth coat , such as shepherd● and plow-men wear , is of far more use to prevent the injuries of the elements , and to cover shame ( for i know no third use of cloaths , unless it be that which the devil taught us , viz. pride ) then the richest silk that ever florence beheld ; so that it appears the most of our vexations and quarrels , are about things that are not useful to man , or at least stand him in very little stead , and which he may as well , nay , better be without , for nature needs but few things , and those easily to be procured ; but if the way of the lord in nature be perverted , and man's soul depraved , then the whole world , and all the things and creatures in it , will be too little to satisfie his extravagant appetite and desires , therefore it is the part of a prudent man , to take more care and circumspection in the spending of money , than in the getting , because he that spends much , hazards both soul and body , health and pleasure . 8. remember to entertain humanity , and to live in the good port of the world , for that is the sons property , for all innocency , simplicity , virtue , be it in what it will , whether in man , beasts , herbs , grass , fruits or grains it all proceeds , and has its birth from the holy fountain , viz. the divine word , and on the other side all wrath , bitterness , violence and poisons , arises from the first principle , or dark root ; for all things things in this visible world , or being , consist of good and evil , the knowledge of which way is man's fall , as the divine moses saith , that the knowledge of evil , is the doing of it , and the knowledge of good , the practice of righteousness . 9. if a good and virtuous person happen to be amongst evil men ; his very refraining from the evils they commit , althô he say not a word against what they do , but remain in silence , does yet judge and condemn them to their great disquiet and trouble , as having an inward sence and feeling , that the good man's soul and spirit , does with great power withstand their enormities , and hence is come that common proverb , ( that a sober man , or one that will not commit outrages and excess as fast as the rest ) spoil good company . 10. so if one man tell any absurd or foolish story , that is filled with lies , he always keeps his eye fixt on his fellow or companion to whom he tells it , and if he doth not shew him some sign of his good liking or pleasure , by smiling or answering , he wil ' quickly be weary of his talk , and be ashamed , for thorough an internal sense and feeling , he perceives himself judged and condemned , though his companion say not a syllable good or bad . 11. by this you may perceive that mans judge is always near him , that is , those that live and act in the good ; and on the other side , those that 〈◊〉 in the evil , condemn and persecute such as live in the good : from this ground all good christian doctrine and books have been opposed , because the foolish and intemperate have found themselves condemned by them , as not living up to what such books directs unto . 12. pride is the great evil judge of all virtue , temperance and well-doing . 13. it is hard to be a practising philosopher in a married estate , a man of a thousand , but a woman of ten thousand . 14. women are for the most part harder to be weaned from the pernitious customs of the world , and foolish ways of the multitude , than men ; it being rare to any of them to have the deep sight of the divine and natural mysteries , for the profound and penetrating does arise from the bright flash of light , which is higher dignified , and the property of fire more exalted in men than in women ; whence greater abilities for strength , power , understanding , judgment and government do arise or proceed ; man being a wonderful creature , not much inferior to angels , when his great fire is tinctured and moderated with the amiable , friendly light , which will temper , qualify and allay all the unequal operations of the great fire , whence in man all arts and cunning do arise , if its holy council be obeyed . 15. man's high graduation in the deep original fierce fire , is manifested by his fierceness and cruelty , in the use of all warlike weapons , his contentious humors , fighting and killing those of his own kind , and all other creatures , because the wrathful property has got the upper dominion in the center of his heart , being mightily augmented by opinion and custom , by which the principle of friendlyness and virtue , is as it wer● wholly captivated , that ought to have the government in each persons life . 16. but as for women , their dignification is from another property , viz. highly graduated in the aimable , sanguine , human soft nature , whence doth arise tenderness , yielding tempers , and great love , exceeding mans , which good nature would be much more potent in them , if the daily noise and practising of arms , fighting and killing one another , and all other creatures were not so common , and counted lawful , for that does mightily increase and excite the wrathful fire in the females , who by nature are fearful , and h●te the fight of arms , tumults and combustions . 17. but if the females through custom , do suffer their wills and desires to enter into wrath , fierceness and cruelty , suffering the bridles of chastity , and friendly sanguin nature to be violated , which good property is powerful in them , as it were their radix , then such women become far more dissolute , cruel , fierce and inhuman than man , because they have suffered , or rather forced their wills and desires into the dark root of bitter fierceness ( which is a contrarium to ●heir composition ) therefore the cruelty and ●●chastity of women , when depraved , have ex●eeded most mens , being a greater degeneration 〈◊〉 their natures , and complexions ; for the 〈◊〉 any creatures are graduated in their birth , 〈◊〉 greater is their fall if they decline , ( witness 〈◊〉 apostacy of angels and men. ) 18. as the females are beautified with curious 〈◊〉 and forms , exceeding the males , so their 〈◊〉 are endued with sweet , loving , tender , friend 〈◊〉 dispositions and spirits , more delightful and 〈◊〉 ; for this cause the wise king likens the 〈◊〉 principle of love and light to a woman , 〈◊〉 a spouse or virgin. 19. all kind of wantoness , fierceness , uncha 〈◊〉 , boldness , and rude carriage , is account 〈◊〉 far worse in women than in men , and indeed , 〈◊〉 so in the root , because they were made more 〈◊〉 , fine , mild and friendly then men ; for a 〈◊〉 may commit many outrages , and immodest ●ctions , and little notice taken of it ; and if he 〈◊〉 sakes such courses , they are easily overlookt or ●ried in the pit of oblivion ; but on the contra 〈◊〉 if a woman have committed any unchaste ●ction , or have but a wanton look or carriage , 〈◊〉 can hardly ever clear her self , thô her future 〈◊〉 and conversation be never so regular and well 〈◊〉 , the true cause whereof is , because 〈◊〉 have committed violence on nature , which a very great sin , if this were not true , women 〈◊〉 have been admitted several husbands , as 〈◊〉 as men several wives ; but one man does an 〈◊〉 the ends of nature to one woman ; but on 〈◊〉 contrary , one woman cannot answer the ends nature to one man , which will not admit any ●ther discourse in this place . 20. suppose a man be a great mathamatician , astrologer , physitian , musitian , or divine , and such a one shall commit the like outrages and evils , as an ordinary man that is not endue● with such sublime gifts , the artists must need● be counted the greater works of iniquity , whic● some people do mistake , and suppose the occasion of such evils to be in their art or science whence amongst the vulgar , a slight opinio● arises of these professions , but the cause of evi● is not in the art , but in the heart . 21. the same is to be understood in religion if any shall pretend to more moderation , tem●perance , and piety than his neighbours , the● presently all eyes are open to observe his li●● and doings , and if they spye a fault ( thô them●selves are guilty of the same , or worse , every day they cry stone him , stone him , this is he tha● pretends to be religious , as if they were not me●● and subject to failings . 22. all friendly advice to the women , tha● seeing they are so highly dignified , naturally 〈◊〉 the aimable constitution or human nature , 〈◊〉 that they would not suffer their wills and d●●sires to wander , and enter into the dark fierce pa●●sionate fiery property , which in a moment of tim● devours their sweet oyl , and sanguin dowry , an● then they are left , either without pilot or ru●●der , tost to and fro in the ocean of error , com●mitting evil against their own complexions an● natures , whereby their fall becomes like luc●●fers . 23. man is more depraved than any oth●● creature visible , because he was higher gradu●●ted in his primitive state ; one would think th●● the prince of the inferior world should not 〈◊〉 more wretched and forlorn than any of the bea●● of the field , or fowls of heaven , and indeed he would not , nor could not have been so , if h● had not done some signal evil against the great law of god and nature . 24. man doth declare ( by his disquiet , care , contentions , fighting , intemperances , and ( the ●ffects of these ) perpetual perplexities both in body and mind ) what condition and kingdom ●e is fallen into , and that he is not at home in this world , for all creatures with whom he has to ●o , must naturally curse him , because he is their tormenter , and the curses of oppressed in●ocents , are neither causless nor vain , for all creatures are made by god , and live and move by his power , and when they are hurried , hurt , or killed , they naturally call for vengeance , which may be reckoned amongst one of the causes of the many judgments and calamities frequent in the world , as wars , plagues , famines , contentions , and the various , almost innumerable , diseases and disasters that afflict mankind , for mans soul nor body can never be at rest or peace , until he do ●uffer the inferior creatures to have and enjoy ●hat liberty and quiet they groan to be delivered ●●to , that is for man to let them enjoy and live in ●he law that their creator gave them , of which man by his cruel violence and oppression deprives ●hem . 25. all the inferior creatures do shew , and are ●●vely testimonies of mans dismal fall from his ●irst innocent estate , viz. into the knowledge of evil , or self-fulness , which they are free from 〈◊〉 their continuing in and under the same law ●f nature in which the creator constituted them ; or if the beasts of the field , fowls of the air , ●nd fish of the sea , should have broken their ●irst law , and fallen into the deep sensibility and knowledge of the evil fierce original fiery principle as man has done , man would not have been able to stand before them , for from thence all cunning thoughtfulness of evil , enmity , ha●tred , and wicked inclinations , of warlike wea●pons , killing and murderous tools arise , as also vain wicked words and works , and whatsoeve● has the name and nature of evil , has from thence taken its birth , which knowledge or gat● of wrath is op●ned unto mankind by their trans●gressions , which before their fall was shut , and they did no more know or were sensible of th● fierce motion of the deep subtle cunning dark wrath , than the beasts and inferior creature● a●e of their own strength and great abilities ▪ now if this door of fierce wrath should be un●bolted in them , and the fruits thereof bud fort● as they have done in man ever since his transgres●sion , the whole world would be as it were o● fire , in a most hideous combustion , for man could not live or subsist , but would be destroyed and devoured by the beasts of the field , fowls o● heaven , and fish of the sea , were they but sen●sible of mans inability , and their own strength and power , which the creator hath hid from them , as the evil was hid or swallowed up of th● good in mans first estate , for what were a hundred or a thousand men to an elephant , a lyon ▪ a tyger , or even a horse , if man should be de●bar'd of all helps of arms and inventions , and be confined unto his own natural weapons o● defences , as all beasts are ; nay , man could no● encounter with the beasts , although he have th● advantages of all warlike inventions and crue● weapons , if the beasts had the knowledge of th● evil fiery wrathful nature awakened in them 〈◊〉 it is in man , and from thence it is that man doe● exceed all the inferior creatures in evil , for from the awakened wrath arises covetousness , pride , vain-glory , all kinds of passion , evil words and wo●ks whatsoever , ( many of which are against nature ) which the beasts are free from , only the god of nature hath endued all the i●feriors with a principle of self-preservation , or else this world would cease to be . 26. this is a high point in religion , which every one ought from a deep sense seriously to consider of , for let the best of men compare their ways and conversations with the ways and natural conversation of beasts , and they will find themselves much wanting of those excellencies which may be found amongst the latter , viz. in respect of the circumstances , of generation , covetousness , pride , envy , evil inclinations , opp●ession , violence , murthe●● , intemperances in meats and drinks , in vain inventions , and compositions of foods and drinks , in patiently enduring hunger and cold , and many other particulars ; in this search , i say , man would find himself to be a poor silly , far worse , and more miserable creature than the bea●ts ; we are apt to call our fellows beasts , or like beasts , but in them there is no such dark , fierce , wrathful , n●ture awakened , neither doth any beast do any thing that is contrary to its kind , or against their law in nature , therefore they do not commit evil , that is , they do not transgress the first law given them , which man hath done , and doth daily , from whence arises his turba or dissatisfaction . 27. all art , c●nning , or the like , to those whose minds and desires are imme●sed and actuated in the deep original , or wrathful principle , i● evil ; but on the contrary , those that stand still , and are guided by , and live in the operation of the divine pirnciple , it is good , and a right understanding of gods law and the mysteries of nature . 28. whatsoever a man gives himself unto , that he becomes strong in , be it either good or evil ; as for example , if it be to drink more than need and nature requires , he will in a little time come both to expect and need it ; the like , if it be drink that is improper , as brandy , wine , or the like ; nay , if it be coffee or tea , if a man be not wary , the use of it shall enslave him , so that he shall not know how to be without , and from drinking it moderately , he shall by degrees , and as it were insensibly slip into excess ; and the very same thousands can experience of tobacco ; nor is this only true in meats and drinks , but also in dealings , conversation , &c. as in buying and selling if you once give way to unjust gain , and take somewhat more than you ought for a commodity , at first you may perceive your conscience severely check you , but a little practise will make it easie and familiar ; if a man use bad company , he will long after them , and will not be satisfied without them ; if a man accustom himself to swearing , lying , jesting , jearing , or laughter , in short to any vanity or vice whatsoever , it will become essential or all one with him , and he will be in pain if he be not practising it , and so becomes a vassal to folly and impiety ; so in the courses of virtue , when men faithfully give up themselves thereunto , they by practise find them delightful , and as it were natural , for every thing be it good or evil does secretly and yet powerfully incorporate with and strengthen its own property , which does clearly manifest that man is truely a microcosm , or little world , the epitome of the whole creation , and that all things have and find in him their similly , and consequently are able to influence and work upon him , therefore it highly concerns all men , to fix their desires , and see that they tend towards vertue , and to be careful in all their words , works , and communications , how they may obtain that one thing necessary through whose power and operation all evil influences are overcome and withstood . 29. if a man by his imployment generally be conversant with swine , he becomes churlish , sordid , and of a hoggish nature ; if with horses , bold , proud , and surly ; if with dogs , fierce , snappish , ill-natured , and unclean ; those that are very much addicted to hunting , fierce , cruel , and great devourers , whence the scripture express a tyrant by the title of a mighty hunter ; so robustick imployments , as butchers , do render both such as use them , and those that do frequently converse with them , rude , surly , and inhuman ; the contrary is to be understood of all cleanly imployments and conversations , with people or other creatures , innocent , meek , and benign , for whatsoever you touch has an innate simpathetical attraction , in the beginning insensible , until their agreeable qualities through manuring become● more strong , and then will appear the secret power of changing , al●ering , increasing , and decreasing of the properties and forms of nature . 30. now if outward imployments and communications ●ave such great power over our desi●es and inclinations , how much more mu●t meats and drinks , by whose ve●tue and nourishment the blood and spirits ( which sway the dispositions of the whole man ) are continually maintained , and life it self continued , food and nutriment being the bond of both the inward and outward nature , and according to its goodness , cleanness , and the contrary , they both become either better or worse . 31. if man was of no better extract nor deeper root than of the principle of this world , ( as all beasts are ) then he would have brought his cloathing along with him , as they do , and would have been able to have lived without any labour on natures free commons like them ; or if he had been designed a creature of prey , he would have been furnish'd with terrible teeth , and claws , &c. 32. he that will impose laws on other men , ought to begin with the knowledge of gods nature and himself , attentively to understand them all in a competent degree , and consider the wonderful works of the creator , and strive as much as in him lies to conform his injunctions to those , and imitate the most perfect example ; hence it was , that , as we doubt not , but moses the law-giver was divinely inspired , so there was none of the famous heathen legislators , but pretended , and we●e believed to hold correspondence with some deity that dictated those laws which they p●omulgated to the people . 33. there is no love where there is no endeavours of likeness , therefore in vain do any pretend to love god and call themselves christians , when all the tendancy of their actions and conversations are directly opposite to the divine nature and law , and are diametrically contrary to the glorious pattern set them in the life of the blessed jesus , whose disciples they would be thought to be . 34. whosoever therefore worships god because of him , is highly mistaken , for by this means he considers god as his inferior , and the most profuse sacrificer honour not god at all , if they offer not with a mind intentively devoted , for sacrifices and victims of irrational things are but fuel to the flames , and the prey of sacriledge , but a mind zealously fixed in purity espouses the divine nature , for like most infallibly tends to its like , therefore a wise man can only be said to be a priest , a lover of god and fit to pray , for he only can worship , that confounds not the qualities of them he is to adore , but first making himself the sacrifice , erects a statue of god in his own b●east , and builds in his soul a temple for the reception of the celestial light. 35. hence it follows , that he is truly pious , who having attained the knowledge of things divine , returns his own perfections , as his greatest glory , unto the cause from whence it flow'd , wholly resigning himself to a desire of enjoying that which is able to satisfie him . 36. these 3 , last aphorisms i have borrowed from the comments of hiracles on the golden verses of pythagoras , writ in greek more than 2000 years ago , which may shew that what i recommend is no novel , but asserted by the wisest ancients . of reason , from whence it proceeds , and cause of its variety in mankind . 1. there is scarce any thing wherein man is more proud of himself than in a certain faculty , which he calls reason ; hence aristotle defined man to be a rational creature , though yet according to his own method of logick , ( which is the art of reasoning ) it is thought several undergraduated animals may fairly put in for a share in that epethite or difference ; and still what this reason is , where it exists , and whence it proceeds , ( is a question ) 't is certain it does not unfrequently take up arms against it self , witness mr. hobbs , ( a person that might claim as great an interest in that indowment as most our age has known ) who lays it down as a maxim , that as oft as reason is against a man , ( that is against advantages and inclinations ) so oft would a man be against reason ; witness also that prodigy of wit the late earl of r — who with the highest colour of reason , wrote a virulent satyr against reason it self , endeavouring to expose it as the greatest plague of human kind , and which rendred them both more absurd and miserable than the most brutish of beasts . 2. i alledge not this as partaking with or justifying either of these authors , but only to shew how variable some mens conceptions are about this matter , which will further appear if we consider , that what one man asserts and contends for as the most rational thing in the world , another no way his inferior for parts , shall explode and laugh at as most absurd and contrary to reason ; and this contradiction is not only seen in particular men , but between great and numerous parties , sects , and whole nations in things of the greatest importance , and daily in practise amongst them , as their customs , laws , rites , and ceremonies , both civil and religious ; the story is well known of that eastern prince , who having got in his army some indians that were wont to eat their parents bodies when dead , and other europeans that buried theirs in the ground , demanded of the first what they would take to quit their custom , and suffer their fathers to be interr'd , who cryed out unanimously , let the gods forbid , that we should commit such unreasonable impiety as to expose the dear corps of our ancestors to rot in the vilest of elements ; but when to the other on the contrary , he proposed the eating of their friends bodies , they rejected it with horror , as the most unreasonable overtures in the world. 3. since therefore the reason of mankind appears to be so different , i shall endeavour briefly to penetrate into the original grounds of such its variety ; in order whereunto , it will be requisite to consider the three grand principles or fountains , the understanding and distinguishing of which will render us capable to know the root whence the variety of mans reasoning doth arise and proceed , for to whichsoever of those each man hath devoted himself , or entred into with his will , sutable thereunto will his reason be . 4. the first principle or fountain is the original fire , or fountain of all things , the cause of all life and motion , which in its own nature , devoid of the sons property , is a dark poysonous fierce consuming fire ; as the highly worthy moses saith , the father is a iealous angry god , and a consuming fire , that is , without the qualification of the divine power or son of god , for it is the son that influences , qualifies , enlightens and reconciles the dark harsh father , and unites the soul to its creator , for from this dark harsh principle the soul of man takes its original , being an unbounded fountain , having in it self a free will ; and though it be fallen out of that glorious estate it was first created in , and forsaken its beloved spirit , or sons property , yet it is fallen into the human nature , and therefore stands in the possibility of being made better , if the will enter into the divine or second principle , but worse it cannot be then it is in its own nature , for this cause the great light of the world said he came to seek and to save that which was lost , viz. the souls of men which had departed and separated from the guidance of the holy principle , and lived in the operations of its own nature and fierce harsh fires ; now if man enters with his will into this fierce , poysonous , dark , harsh principle , and separates himself f●om the light , and suffers his soul to its operat●ons in its own nature , so that this fierce pr●perty comes to be predominant in the center of his heart , then all the reasonings of such a man does arise and proceed from it , and unto such people injustice , covetousness , pride , domineering , oppressions , violence , outraging , envy , backbiting . fighting with , and killing not only our own kind , but all others , seems to be natural , and therefore the highest of reason with them , for they account those things and practises to be their rights and priviledges , and that god justifies them in doing the voice of the fierce wrath , as captain vratz the german that was executed here some years ago for the murther of esquire thin , being a little before his death urg'd with the hainousness of his crime , and what deep and sincere repentance ought to be found in him before he could expect a pardon from god , he answered , that he knew indeed that killing a man was always amongst little people counted a great business , but in many circumstances lookt upon by persons of quality under a far different aspect , and that he did not doubt but god almighty would regard him as a gentleman ; and if others that make profession of human butcheries do not speak out altogether so plainly , we may reasonably suppose they have yet ready the same sentiments , or else they could never follow such courses , without the least shew of remorse ; and from this principle as devoid of the second , does proceed not only amongst heathens , turks , and jews , but even amongst those that call themselves christians , all their bad reason , laws , pollicies , customs , and whatever else is of the nature of evil in man , one to another , and to all inferior creatures , all comes from the same dark root . 5. the second grand principle or fountain is the holy meek light , which proceeds from , and is continually begotten and generated by the father , and it is of a most amiable and blessed nature , and this is the true light and spirit of the soul which throughout shines or tinges all the ha●sh ▪ astringent qualities of the father , and also the soul of man , which is , as is mentioned before , of the same nature , for without this blessed power the human soul is but a dark fierce fire , and an house of death , but if a man suffers his will , which in it self is free , to enter into this amiable and blessed meek principle of light and love , and will freely and humbly give up him or her self to this most gracious spirit to be guided , ruled , and conducted in all its ways , then it becomes enlightned , and all its harsh , dark , fierce ardours , becomes as it were changed , quallified , and made meek , gentle , and courteous , this is the good genus , happy demon , or good angel , guardian , of every one that hearkeneth unto , and will be sure to bring him to tranquility and bliss , this is the pearl of great value , which every one ought to seek with the highest diligence , for when this good principle comes once to bear rule in man's soul , than from its blessed nature , do all the reasonings arise and proceed , and are tinged therewith , as water-tast's of those minerals , from or through which they pass , and such peoples discourses shall not be vain , empty , fallacious , sophistical , pernitious , or unfruitful , but sound , efficacious and fruitful in every good word and work ; for that man shall not only have his conversation , as it were with salt , administring grace to the hearers , but likewise will with all diligence , abandon pride , covetousness , stately high-mindedness , envy , malice , cruelty , oppressing violence , fighting and killing , not only of one another , but of all other inferior graduated creatures , and so contributes as much as in him lies , to deliver the whole creation and creatures into that glorious state or liberty of the sons of god , which the apostle saith , they groan and travel in pain to be delivered into . 6. the third principle or fountain , is the outward visible world , viz. the four elements , the sun , stars , and all the operations of the outward nature , of which , men , and all other creatures are made and constituted ; as to their bodies and senses ; and if man should degrade himself , and immerse himself too far into this external nature or principal , doating with all his affections on these inferior things , and supposing his chief happiness therein to consist , whereby the spirit of the great world is suffered to predominate and bear sway in the heart , then all his reason and understanding is formed by , and continually generated from vain trifling outward objects ; so that thenceforth all foolish and wicked customs easily take place in him , and hurry his mind at their pleasure , from one passion to another , till he arrives at the most foolish debauchery and extravagance , as a man that has given up his soul to sensual love ; the desire of money , or earthly honour , and the like ; or is it be but to the cruel exercise of hunting , or the foolish diversion of gaming and dancing , each of these persons , whose minds are taken up and amused with that particular to which he has intailed himself ; and accordingly , not only all his own discourses borders thereupon , but he esteems any thing another can say to be impertinent and absurd , thus to an ambitious spirit that designs the conquest of kingdoms , and building himself an airy name , to be much talk'd of in the present and future ages , as a brave fellow ? the desperate mischiefs he has done , nothing is so acceptable , as to speak or hear of deep policies of state , and sutable stratagems of war , of raising and disciplining martial troops , of diving into the councils of princes , and contriving projects of greatness ; but all this the besotted inamorate cryes out against , as the silliest toil that ever mortal undertook , and avows there is no affair in this world so important , as good cloaths , neat address , and curious compliments , to obtain the grace and favour of his good mistriss , whilst the covetous miser , that wears his heart in his fob , and his brains in his bags , laughs at them both , as the most egregious coxcombs that ever the sun did yet shine upon , and will allow no conversation to be , since that does not treat of debtor and creditor , houses , lands , sales , mortgages , executions , and fifty per cent. yet both he and the rest are run down as stupid animals , masters of not one dram of reason ; or good sense , by a brisk spark , who makes wit and repartee , the grand business of life , and will not disown himself to be the author of a well taking play ; for the place of chancellor , or a thousand guines paid down on the nail , for he swears a man ought not to value himself on the hap● hazard , of birth , pelfe or fortune ; but the true riches of the mind , which with him are only high talking , extravagant drinking , and wild thinking , thus we see that each man does prise himself upon , and value things , just as he has plunged his spirit and inclinations into them , by a habitual custom and affection . 7. hence it is , th●t all wicked and foolish usages take place in man , as intemperateness either in diet , called gluttony , or of liquors , which is called drunkenness , so swearing , lying , vain plays and games , fashions of superfluous garments , idle jeasting , jearing , and many ridiculous sports and pastimes , as the multitude calls them , do proceed , and most , or all these things , by inuring themselves thereunto , become their reoson , for from thence comes that vulgar saying , which is swallowed as a maxim ; we had as good be out of the world as out of the fashion ; and to speak truly , they had much better be out of this wicked fantastick world , than to follow its vanities , which leads all its followers into , or joyns them with the first darke fierce principle of wrath and perdition , for all that is vain and fantastick is called reason , when the souls of mankind are swallowed up in this principle . but from what has been said , ( and a prospect of the actions and conversations of men ) we may readily be enabled to make judgment from what root each man 's reasoning proceeds , and whether they tend . a bill of fare . of several excellent dishes of food , easily procured without flesh and blood , or the dying groans of god's innocent and harmless creatures , which do as far exceed those made of flesh and fish , as the light doth darkness , or the day the night , and will satisfie all the wants of nature to the highest degree , which banquet i present to the sons of wisdom , and to all such as shall obtain that happy condition , as to decline that depraved custom of killing and eating their fellow-creatures , and whose desire is to live accordin to the innocent law of nature , and do unto all creatures as they would be done unto ; for the highest degree of sanctity and religion , is to imitate god , who is the maker and preserver of all things : consider also , that thy life is near and dear to thee , the like is to be understood of all other creatures , as i have at large demonstrated in our way to health , long life , and happiness . 1. bread and water hath the first place of all foods , and are the foundation of dry and moist nourishment , and of themselves being wisely prepared , makes a good food , of an opening , cleansing nature and operation , viz. take oatmeal and make it into a gruel , as we have taught in our monthly observations of health , then put good bread into it ; also take water and good wheat flower , and make it into a pap , and put bread into it , and season it with salt ; this and bread , with a glass of water , a man may live very well , which a friend of mine of no mean quality have done for near two years , eating neither flesh , nor any of their fruits , neither does he wear any woollen garments , but linen . 2. bread and butter , bread and cheese being eaten alone , or with sallad herbs washed , without either salt , oyl or vinegar , makes a most excellent food , of a cleansing exhilerating quality , easie of digestion ; the frequent eating thereof , sweetens and generates good blood , and fine spirits , and prevents the generation of sower humors , also keeps the body open , and all herbs thus eaten , let the food be what it will , is to be preferred before those that are eaten with salt , vinegar and oyl , especially for women , and all constitutions that are subject to generate sower humors , and windy diseases . 3. bread and butter eaten with our thin gruel , wherein is only salt to season it , the best way of eating it is to bite and soop , as you eat raw milk and bread ; this is a most sweet and agreeable food to the stomack , of easy concoction , and breeds good blood , and causeth it to circulate freely , and it is the most approved way of eating water-gruel with butter . 4. bread , and milk as it comes from the cow , or raw , as they call it , is a most delicate food , and milk eaten thus , is not only the best food , but the most ; the frequent eating thereof doe sweeten the blood , prevents sower humors , carries wind downward , and causeth it to pass away freely without any trouble or molestation to nature , maintaining health and good complexion , and is to be preferr'd before all other ways of eating , or preparations , especially then boiled milk , for boiling of milk does fix or stagnate the fine , volatile spirits , and makes it of a tough nature by which the stomack cannot so easily separate it , neither does it generate so fine blood or spirits ; for this cause , if you boil milk , and then set it to cream , it will not separate , or afford more than a thin skin ; but remember that you do not eat your milk before it be cold , not hot from the cow , as most incline to ; the particular reasons i have demonstrated in our good houswife made a doctor . 5. bread and eggs , or bread and raw eggs , as they call them , is an excellent food , and it hath the first place of all meats made of eggs , being easier of concoction , generates finer and better nourishment , it naturally cleanseth the passages , and the frequent eating of bread and raw eggs preserves the lungs , the bellows of life , chears and warms the stomack , and frees it from obstructions ; but remember that you break both ends , and suck both the white and yolk by degrees together , and eat it with bread , for the white is the strong body , and the yolk contains the spirits , and therefore they being eaten together , are both wholsomer than assunder , and more agreeable unto nature ; a little custom will rendr them very pleasant and delightful to most , or all constitutions . 6. eggs , parsly and sorrel mixed or stirred together , and fried in a pan with butter and a little salt , and when done , melt some butter and vinegar and put on them , but you must not put too great a quantity of herbs , for then it will render it more heavy and dull in operation ; this is a noble and most delicious dish , and it affords a good nourishment , provided you eat not too much in quantity . 7. eggs beaten together and fryed with butter , and when done , melt some butter and vinegar and put over them , is also a delightful and pleasant dish , being much better and easier of digestion , than the common way of frying eggs , as being lighter and more tender . 8. eggs poached , and some parsly boiled and cut small , and mixed with some butter and vinegar melted , makes a very fine d●sh , and gives great satisfaction to the stomack , supplying nature with nourishment to the highest degree , and is very grateful to the palate . 9. eggs boiled in their shells , and eggs roasted , the last being the best , and eaten with bread and salt , or with bread , butter and salt , is a good substantial food ; also eggs broken and butter'd over the fire , is a good food , being eaten with store of bread. 10. eggs being mixed with various sorts of fruits , with butter and bread made into pyes , is a sort of delicious food that a man may give himself the liberty to eat now and then to great satisfaction , and no detriment to natture , provided it be not too often . 11. eggs poached and eaten with a dish of boiled spinage buttered , is a good food , and affords agreeable nourishment , being eaten with plenty of good bread. 12. eggs with flower and water made into a pap on the fire , as we have directed in the forementioned book , the good houswsfe made a doctor , is a noble food , affording a brave clean nourishment , being eaten either alone , or with bread. 13. raw eggs broke into our thin white water-gruel , and brewed well together , with some salt to season it , and then eaten with bread , or bread and butter , makes a most exhilerating food , being of a warming quality , and agreeable unto the stomack , generates good blood , and fine brisk spirits ; this gruel is very good for all young people and women , for the frequent use of this and others of our spoon-meats , do naturally sweeten all the humors , and prevents the generation of sower juices , frees the passages from windiness , and griping pains . 14. milk , water and flower makes a brave substantial pap or food , this affords a strong nourishment , and such as eat frequently of it , shall not be subject , neither to the gripes of the stomack nor bowels , and cuts off the generation of wind in the bud , makes the spirits brisk , the body plump , fat , and of good complexion , also it allays heat and drought , this being as friendly a food to nature as any composition made by fire with milk. 16. one egg broke into a pint of good ale , and brewed well together , and eaten with bread , makes a brave meal , and it hath a vigorous and quick operation in the stomach ; in the summer you may drink or eat it cold with bread , but in the winter warm it . 17. take a pint of ale or good beer , sweeten it with sugar , then put it on the fire , make it boiling hot , but not boil , then take one or two eggs beat them with a little water , then brew them well with your hot sweetened ale or beer , this is a noble comforting sort of food , or rather a rich cordial , which do wonderfully replenish nature with both dry and moist nourishment . 18. rice and water boiled and buttered is a f●iendly food , and easie of concoction , and affords a good nourishment . 19. rice and milk is also a noble food , affording a sub●tantial nourishment , especially if you put sugar in it , and remember in what spoon-meats soever you put butter , let no sugar come , and where you put sugar let no butter be . 20. an egg or two beaten and brewed in a pint of raw milk , as they call it , either cold or warm , according to the season of the year , is a noble substantial food , affording a most excellent nourishment ; the frequent eating thereof , prevents the generation of sower windy humors , ( which are the original of many cruel diseases , more especially in women and children ) and gives all good healthy complexion . 21. milk made boiling hot , and then thickned with eggs , is a brave substantial food , of a frienly mild nature and operation , agreeable to most or all people . 22. there is also made of milk several other sorts of food , viz. cheescakes , custards , vvhitepots , all which are much of one nature and operation , they nourish much , and are substantial , but are not to be eaten too frequently . 23. spinnage boiled , or stewed , and butteeed and eaten with bread ▪ makes a brave cleansing food , easie of concoction , and generates good blood , and sweetens the humors , moves and opens obstructions . 24. spinnage , and the young buds of colworts boiled in plenty of good vvater , with a quick brisk fire , and eaten only with bread , butter and salt , is fine pleasant delightful food , affording a good clean nourishment . 25. spinnage boilnd with the sound tops of mint and balm , seasoned with salt and butter , and eaten with bread , makes a noble dish , of a warming quality , and gives great satisfaction to 〈◊〉 ●tomach , affording an excellent nourish●●●t . 26. spinnage , endive , and young parsley , boiled and eaten with bread , butter , and salt , i● a brave friendly exhillerating food , generating good blood , and fine brisk spirits , cleanseth the passages , and loosens the belly . 27. boiled cabbedge , collyflowers , and collworts , being eaten with butter , vinegar , salt , and bread , the last of the 3 being the best , for they loosen the belly , purge by urine , and are easie of concoction ; but remember that you boil them in plenty of good water , with a quick fire , and not too much , which is to be observed in all the preparations of herbs and grains . 28. asparagus boiled and eaten with bread , butter , and salt , is a most delicious food , they afford a clean nourishment , and are friendly to the stomach , opens obstructions , loosens the belly , and powerfully purges by urine . 29 artichokes boiled , and eaten with bread , butter , and salt , are an excellent food , and generates a substantial nourishment ; a man may make a noble meal of them . 30. green beans boiled and eaten with salt , butter , and bread , is a most pleasant food , they gently open the belly , affording a good nourishment , if you eat temperately of them , for they are an entising food . let all people subject to windy diseases eat them sparingly . 31. french or kidney beans boiled in plenty of water with a brisk fire , and eaten with bread , butter , and salt , makes a brave delightful dish of food , of a cleansing opening nature and operation , they purge by urine , and gently open the belly , affording a good nourishment , provided they are eaten temperately , which is chiefly to be regarded in all green foods . 32. green pease boiled and seasoned with 〈◊〉 and butter , and eaten with bread , makes a 〈◊〉 pleasant dish of food , their nourishment is 〈◊〉 strong , they are windy if not sparingly eaten . 33. dry pease being boiled in plenty of good soft water , being seasoned with salt and butter , makes a substantial dish of food , and affords a strong nourishment , and are good for all strong labouring men. 34. boiled turnips makes a very good dish of food , being seasoned with salt butter , and eaten with bread , especially for all young people , they open and cleanse the passages , and are easie of digestion , and may with safety be eaten plentifully , their colour declares their excellent vertues . 35. parsnips boiled in plenty of good water , seasoned with salt , vinegar , butter , and mustard , makes a brave substantial hearty dish of food , and are friendly to most constitutions . 36. carrats boiled and seasoned with salt and butter , and eaten with good bread , is a fine dish of food , very pleasant and wholesom , and are of easie concoction , the deep red are the best . 37. roasted or boiled potatoes eaten with butter , salt , and vinegar , makes a pleasant dish 〈◊〉 food , very grateful to the stomach , and are ●asie of digestion , now and then a meal of them ●●may do well . 38. apple-dumplins eaten with butter , or butter and sugar , hath the first place of most sorts of puddings , they are easie of concoction , and afford a friendly nourishment . 39. plain dumplins made very small , viz. with with good flower , milk , eggs , and a little butter mixed or work'd up in them , and made thin like small cakes about as large as a crown piece , and put into boiling water , which will be boiled in a little time , this is a noble substantial food , very sweet and pleasant , of a warming nature , of an easie friendly operation . 40. plain puddings made with eggs , flower , and milk , well boiled and buttered , makes a firm food , agreeable to the stomach , being eaten temperately is both wholesom and healthy . 41. boiled dumplins made only with flower , milk , or water , with a little ginger , which is the best spice for puddings , with yeast or barm , and when done buttered , is a very good wholesom food , and of easie digestion , of this alone a man may now and then make a good meal . 42. boiled puddings made with flower , milk , and eggs , and raisons or currans , and buttered , makes a pleasant food , and a man may now and then give himself the liberty to make a meal thereof without prejudice . 43. there are also several sorts of light puddings made of bread , and various sorts of ingredients , which are pleasant to the pallat , and not ungrateful to the stomach , if sparingly eaten . 44. rice puddings both plain and made of fruit , which for the most part are a pleasant sort of food , easie of digestion , and may be freely eaten . 45. there are also several of baked puddings , which to most young people are delightful , they afford a good strong nourishment , and are best for such as labour . 46. apple-pies made with fruit that is neither too green or unripe , nor too old or far spent , are a very good food , especially for young people , they afford a good nourishment , and are friendly to nature . 47. pear-pies being full ripe , makes a fine , gentle , friendly food , of easie concoction . 48. rhedishes and bread and butter is a very good food , and a man may now and then make a good meal thereof ; this affords a substantial nourishment , far exceeding a flesh dinner . 49. parsley and bread and butter makes a noble exhillerating food , agreeable to nature , nothing more friendly to the stomach , breeds good blood , and fine spirits . 50. sorrel and bread and butter makes a brave brisk food , easie and quick of digestion , cleanseth the stomach , and opens the belly , and generates good blood. 51. balm and bread and butter makes an excellent food , of a chearing warming quality , no sort of food makes a better nourishment . 52. sage and bread and butter makes excellent food , affords a good nourishment ; its particular operation is , it warms the stomach , and expels wind. 53. milk pottage , viz. half milk , and half water , mix it , and put it on your fire , when boiling hot then take it off the fire , and brew it with some oatmeal , ready tempered or mixed with a spoonful of cold water or milk , season it with salt , and eaten with bread , makes a very good substantial food , affording a good nourishment , agreeable to the stomach ; but remember that it be made thin , and full half water , otherwise it will be heavy on the stomach , especially if it be for weakly consumptive people . 54. there is also a brave sort of food made of wheat and milk called furmity , some make it plain , and others add fruit to it , the plain is the best , but they are both very good , affording a firm substantial nourishment , of a mild friendly operation , the frequent use of this is a grand enemy to the generation of sower windy humours . 55. boiled wheat buttered , is a noble dish , and with this alone a man may make a better and more satisfactory meal , than with princely variety ; it affords a sweet friendly , and most agreeable nourishment , easie of concoction , and generates fine thin blood. 56. take good white pease boil them , when near done , add green sage and onions cut small , then season it with salt and butter ; but in the winter , when green sage is not good , then take that which is dried according to our directions in the way to health , long life and happiness , which is to be preferred before green ; this is a brave strong substantial pottage , very grateful to the pallate , and agreeable to the stomach . 57. directions to make several sorts of herb pottage , viz. take what quantity you please of good water , make it boiling hot , then have your herb or herbs ready washed , not cut as the usual custom is , put them into your boiling hot water , let your vessel continue on the fire till your liquor begins to boil , then take it off the fire , and let your herbs remain in your boiling liquor 2 or 3 minutes , after which take your herbs out , then brew your hot infusion with a little small ground oatmeal , which you must have ready , tempered with a spoonful or two of cold water , adding salt and butter to it , which ought to be brewed with your oatmeal ; this pottage or gruel you may eat with bread or without , as you find most agreeable to your stomach ; all herb pottages made after this method are far more commendable for all good purposes than that made the common and usual way , for the hot liquor in a moments time draws forth all the fine , spirituous , mild , friendly , opening , cleansing vertues , and leaves the more gross , raw , or crude quality behind , even as the first hot liquor put on malt does attract the best and most spiritual vertues and strength of the malt ; for in most or all infusions the fine spirituous qualities separate and do first give themselves forth into any proper minstruum or liquor . 58. smallage makes a pottage or gruel of a cleansing quality , it purifies the blood , opens obstructions of the liver and spleen ; this pottage alone eaten twice a day , is an effectual remedy against all consumptive humours . 59. sellary does also make a brave physical pottage , it warms and comforts the spirits , affords a good nourishment , and is an admirable remedy against windy sower humours . 60. leek pottage is not only good food , but it is also profitable against all obstructions of the u●iters , and is good against short windedness , and other obstructions of the breast , and affords a good clean nourishment . 61. onion pottage ; this eaten with good bread , butter , and salt , makes a brave meal of it self , it is also good against difficult breathing . 62. garlick pottage is chiefly good for full bodied corpulent people , and such as are troubled with coughs , the stone , and gravel . 63. parsley pottage warms the stomach , chears the spirits , and is very agreeable to the stomach , being eaten with bread , butter , and salt ; a man may make a very good meal thereof . 64. mint makes a noble exhillerating pottage , the frequent eating thereof , does not only prevent windy humours in the passages , but it mightily strengthens the retentive faculty of the stomach . 65. balm makes a pottage of a warming comforting quality , and is a gallant food , affording excellent nourishment ; this alone makes a noble meal to the highest satisfaction of the stomach . 66. water-cresses made into pottage being eaten with bread , butter , and salt , is not only a good food , but the frequent use thereof cleanseth the blood , and prevents fumes and vapours from flying into the crown . 67. sweet charwel makes an excellent pottage being eaten with bread , butter , and salt , is not only a brave food , but it warms cold stomachs , and is a friend to the lungs . 68. take currans boil them in your water , when almost done , mix a little small oatmeal with 2 spoonfulls of cold water , stir it in and let it boil a little , when done season it with salt , adding sugar to it ; this eaten with bread makes a good meal ; you may add butter as most good housewives do ; but i must tell them , that it makes it heavy on the stomach , and apt to send fumes into the head. 69. boil your raisins in water , as is mentioned before of currans , when almost done , then stir your tempered oatmeal in , and let it boil a small time , when done add salt , sugar , and bread ; you may add butter , especially if the eaters thereof be strong working people ; this pottage affords much nourishment , and a man may sometimes make a very good meal of this alone . 70. take raisins , currans , and a few pruan● , boil them in good water , when near done , thicken it with white bread , adding spice , sugar , butter , and salt ; this is a rich pottage , affording a great nourishment , and therefore it must be eaten the more sparingly . 71. a piece of good bread , and a pint of good ale or beer , makes a very galant meal , it warms the stomach , is easie of digestion , generates good blood , and it has a quick and pleasant operation . 72. bread and half a pint of good canary wine , a man may make a noble and most delightful meal , even to the highest satisfaction of nature . 72. bread and a pint of good cyder , do also make a good meal , it breeds good nourishment , and makes a man full of life and spirit . 73. bread and half a pint of cherry wine , goosberry wine , or currans wine , with this alone a man may make a brave dinner , it affords a noble brisk spirit and nourishment . 74. flummery is an ancient food the britains used to eat , and the use of it is still continued amongst the welsh ; the britains , and those that now eat this sort of gruel , had and have various ways of eating it , viz. to mix ale with it , and so eat it with bread , others milk , cream , and the like , which mixtures do very well . this gruel i commend to all weak stomach'd people , and especially to such whose breasts and passages are furred , and obstructed by sweet , tough , and phlegy matter , it being an excellent remedy against all such infirmities . 75. bonniclabber is a sort of milk meat , and though last spoken of , deserves the first place , for its excellent vertues ; bonniclabber is nothing else but milk that has stood till it is sower , and become of a thick slippery substance , this is an exceellent food being eaten with good bread in hot seasons , especially for consumptive people , and such as are troubled with any kind of stoppages of the breast , it naturally opens the passages , it 's easie of concoction , and helps to digest all hard or sweeter foods , it also cools and cleanseth the whole body , and renders it brisk and lively , quencheth thirst to admiration ; and with this or any one of the forementioned dishes of food , any person may make a hearty meal thereof with great satisfaction . but remember always this grand truth , viz. that nature undepraved is simple and innocent , and is satisfied with a proportionable food , a few things supplies all her wants , therefore seek not many dishes , nor variety of foods , especially at one meal , for most diseases and distempers are contracted through excess and inordinate living ; nor doth any thing preserve the body , and also the mind in perfect health , so much as sobriety and temperance , and not to heap together various sorts of foods beyond the necessity or the digestive power of nature : the ancient wise men that lived to great ages in perfect health , were contented with simple food and mean drink , and it would be our happiness to imitate them ; i wish i might be an instrument to persuade my countrymen to such moderation . finis . books lately printed for , and sold by tho. salusbury at the sign of the temple in fleetstreet , viz. a most compleat compendium of geography , general and special ; describing all the empires , kingdoms , and dominions , in the world ; shewing their bounds , situation , dimensions , ancient and modern names , history , government , religions , languages , commodities , divisions , subdivisions , cities , rivers , mountains , lakes , with their archbishopricks , and vniversities ; in a more plain and easie method , more compendious , and ( perhaps ) more vseful than any of this bigness . to which are added , general rules for making a large geography very necessary for the right vnderstanding of the transactions of these times . collected according to the most late discoveries , and agreeing with the choicest and newest maps . by laurence eachard of christ's-colledge in cambridge . pr. 1 s. 6 d. arithmetical rules , digested and contracted for the help and benefit of memory ; very necessary and useful , as well for gentlemen and tradesmen , as for youth and apprentices , in mercantile affairs . with examples illustrated upon the rules . by arthur leadbetter , schoolmaster in the whiting-street in bury st. edmonds in suffolk . price 1 s. a discourse of natural bathes, and mineral waters wherein, the original of fountains in general is declared, the nature and difference of minerals with examples of particular bathes, the generation of minerals in the earth, from whence both the actual heat of bathes, and their virtues proceed, by what means mineral waters are to be discover'd, and lastly, of the nature and uses of bathes, but especially of our bathes at bathe, in someerset-shire / by edw. jorden, doctor in physick. jorden, edward, 1569-1632. 1669 approx. 426 kb of xml-encoded text transcribed from 135 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a46281 wing j1074 estc r19762 12561438 ocm 12561438 63227 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a46281) transcribed from: (early english books online ; image set 63227) images scanned from microfilm: (early english books, 1641-1700 ; 671:15) a discourse of natural bathes, and mineral waters wherein, the original of fountains in general is declared, the nature and difference of minerals with examples of particular bathes, the generation of minerals in the earth, from whence both the actual heat of bathes, and their virtues proceed, by what means mineral waters are to be discover'd, and lastly, of the nature and uses of bathes, but especially of our bathes at bathe, in someerset-shire / by edw. jorden, doctor in physick. jorden, edward, 1569-1632. guidott, thomas, fl. 1698. appendix concerning bathe. the third edition, revised and enlarged, with some particulars of the authors life ; to which is added, an appendix concerning bathe wherein the antiquity, both of the bathes and city, is more fully discours'd with a brief account of the nature, and the virtues of the hot waters there by thomas guidott, m.b. [24], 167, [11], 60, [1] p., 1 folded leaf. and are to be sold by thomas salmon, bookseller in bathe, imprinted at london : 1669. errata: [1] p. at end. "an appendix concerning bathe" has special t.p. and separate paging. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng health resorts -england. mineral waters -early works to 1800. bath (england) 2007-12 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-03 judith siefring sampled and proofread 2008-03 judith siefring text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a discourse of natural bathes , and mineral waters . wherein , the original of fountains in general is declared . the nature and difference of minerals , with examples of particular bathes . the generation of minerals in the earth , from whence both the actual heat of bathes , and their virtues proceed . by what means mineral waters are to be discover'd . and lastly , of the nature , and uses of bathes , but especially , of our bathes at bathe , in somerset-shire . by edw. jorden , doctor in physick . the third edition , revised and enlarged ; with some particulars of the authors life . to which is added , an appendix concerning bathe , wherein the antiquity , both of the bathes and city , is more fully discours'd ; with a brief account of the nature , and the virtues of the hot waters there . by thomas guidott , m , b. imprinted at london , and are to be sold by thomas salmon , bookseller in bathe . 1669. imprimatur sam. parker rrmo domino , ac d no gilberto archi-ep . cantuar. a sacris domesticis . ex aedib . lambeth . novemb. 7 . 1668 . to the right honourable , francis lord cottington , baron of hanworth , chancellour of the exchequer , and one of his majesties most honourable privy council . the profitable use of bathes , both for necessity and comfort , is such , and so well confirmed from all antiquity , as i need not labour to illustrate it more ; only it hath been the ill hap of our countrey bathes to lie more obscure then any other throughout christendome , although they deserve as well as the best , because very few have written any thing of them , and they either have not mentioned , or but slightly passed over the main points concerning their causes and originals ; contenting themselves with an emperical use of them . this hath made me , through the instigation also of some of my worthy friends , to attempt somewhat of this kind : which if it give not satisfaction according to my desire , yet may be a provocation to some others , to perfect that which i have begun . and seeing i do it for the use of my country , i have neglected curious ornaments to garnish it withall , but have clad it in a plain sute of our country cloath ; without welt or gard : not desiring it should shew it self in forain parts : mea cymba legat littus . but in this mine undertaking , i find my self exposed to many censures , both concerning some paradoxical opinions in philosophy , which notwithstanding i deliver not gratis , but confirmed with good grounds of reason , and authorities : as also concerning the reformation of our bathes , which do daily suffer many indignities more wayes then i have mentioned , under the tyranny of ignorance , imposture , private respects , wants , factions , disorder , &c. so as they are not able to display their virtues , and do that good for which god hath sent them to us ; and all for want of such good government as other bathes do enjoy . i blame not our city herein , unto whose care the ordering of these bathes is committed , the disorders and effects being such as are out of their verge , and neither in their power , nor in their knowledge to redress . for they have sufficiently testified their desire of reforming all such abuses , when they voluntarily did joyn in petitioning the late king james of blessed memory , to that end : by whose death this petition also died . and they knew well that it must be a superior power that must effect it . in these respects i have need of some noble and eminent patron to protect both me and my bathes , whose cause i take upon we to plead , and to advance , according to their due desert : but especially for the bathes sake , which i desire may flourish to the utmost extent of benefit to the people ; and to have all impediments removed out of their way , which may hinder them in the progress of their virtues . this is the cause sir , why i presume to dedicate these my labours to your honour , who having observed in forrain parts , the uses and governments of all sorts , and being both by the favour of his majesty well able , and by your noble disposition well inclined and willing to maintain good order and discipline , will , i doubt not , excuse this boldness , and pardon my presumption . consider sir , that this is your native countrey , which naturally every man doth affect to advance , and these bathes are the principal jewels of your countrey , and able to make it more famous then any other parts of this kingdom , and in advancing them , to advance your name to all posterity . wherefore howsoever my self deserve but small respect from you , yet i beseech you respect the bathes of your countrey , and me as a wellwisher unto them . and as the common opinion of your great worth and abilities , have moved me to this boldness , so the particular favours of your noble lady , and the encouragement of your learned physitian , doctor baskervill , mine especial friend , who hath spurred me on to this work , have removed out of my mind all suspition of misconstruction . but that as mine intent hath been meerly the enlarging of the knowledge of those points concerning bathes , and more especially of our bathes in somerset-shire ; so you will be pleased to accept of this publick invitation by me to do your countrey good , and your self honour , which i wish may never be disjoyned . and to me it will be no small encouragement to devote my self and my best endeavours to your service . so i humbly take my leave this 23. aprilis , 1632. your lordships most humble servant , ed. jorden . a preface to the reader . the ensuing discourse of natural bathes , and mineral waters , of the learned author , dr. jorden , having found so kind an entertainment in the world , as to have passed the press twice in a year ; and the copies of both impressions at this time so few , as not to answer the enquiries of persons desirous to peruse them , a third edition was necessary , the care of which , together with some additional enlargements , being requested of me , i thought it might be a thing acceptable to many , to view the work , and revive the memory of so worthy a person . especially in this loose , and quaking age of ours , in which empericks , and juggling medicasters do so much abound , that t is almost as hard a matter to meet with a regular and well accomplish'd physitian now , as it was in former times for diogenes to find an honest man. the great occasion of this general abuse of physick i observe to be , mens beginning usually at the wrong end . for the most supposing the practice of physick to be a mere trade , and medicines the ware to furnish themselves withall , make what haste they can to get , though upon credit , a pack of receits , which they cry up as the most effectual , and triarian remedies ; and having made a shift to truss up , with the former fardle of common receits , some few specificks , presently set up for eminent physitians , when , to give them their due , they deserve nothing less then that honourable name , being indeed but pedlers in the faculty . for there are , besides the use of medicines , which in its proper place is not to be neglected ; many very significant things to be known and studied by a physitian ; as , after the praeliminary helps of the tongues , and natural philosophy , the structure and uses of the parts of the body ; the virtues of plants ; the compositions of medicines ; the nature , causes , and signs of diseases ; not to mention the knowledge , at least , if not the practice of manual operations , with some pyrotechnical endeavours . all these , vast dominions in themselves , a son of art ( to make bold with one of their expressions ) should in some measure command . so that i have in my thoughts sometimes resembled a compleat physitian to the draught of a man , standing on the two legs of anatomy & herbary , operating ( if need be ) with the hands of chyrurgery , and pharmacy , having a chymical head , and the bulk of his body made up of the nature , kind , and cures of diseases , which we may not improperly , term a body of physick . but these agytrae , and quacksalvers , are as far from these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they for the most part , know no other tongue then their mothers , and are as destitute of philosophy , as a rational method . every plant to them is all-heal , and every trite medicine a panpharmacon . the body of man , they think contains no other parts then what they see in a harselet , and the fire is as dreadfull to them , as to the burnt child . yet they will sometimes make bold to use the lancet , and dextrously wound the heart through the arm. in brief , they meddle with what they do not understand , and are the spots , and stains of the faculty to which they most injuriously pretend . but to resign those juglers to their ignorance and self-conceit , and those that are willing to die at a cheaper rate to their cruel mercies , and confident undertakings , i shall give what account i can of the author of this book ( a man of a temper quite different from the former ) & what alterations have been made in it . as to the author ( whom i had not the happiness to know otherwise then by this his picture , being at the time of his death , and some years after in an incapacity of knowing any thing unless only a knowledge of praexistence ; yet ) i understand he was a gentleman of a good family● and being a younger brother , was by his father designed for a profession , for which when he had accomplish'd himself by a convenient course of studies in his own country ( i think at oxford ) travelled abroad to see the manners and customs of the universities beyond sea ; and having spent some time there , especially at padua ( where he took his degree of doctor in physick ) returned home , became an eminently solid and rational philosopher and physitian , and one of that famous and learned society , the kings colledge of physitians there . in his travels , undertaking in the company of some zealous jesuites , the defence of the protestant religion , he so much troubled their patience , that they resolved to terminate that dispute of his in a perpetual silence , which they had effected , had not his countryman , one of the number , but more mercifull then the rest , ( by awaking him out of his natural sleep , preventing the sleep of death ) informed him of their design , to be put in execution that night ; whereupon he presently withdrew , and left not only the house , but the place , and escaped the cruelty of these blood-thirsty religioso's ; who shortly after his departure , brake open his door , entred his chamber , and approached his bed , with a full resolution to have acted their execrable tragedy . he had a great natural inclination to mineral works , and was at very great charges about the ordering of allum , which succeeding not according to expectation , he was thereby much prejudiced in his estate ; of which he complains in the 4● page of the following discourse . he was much respected by king james , who committed the queen to his care , when she used to bathe , and gave him a grant of the profit of his allum works , but upon the importunity of a courtier , as i am informed , afterwards revoked it ; whereupon the doctor made his application to the king , but could not prevail , though the king séemed to be more then ordinarily sensible of his condition . whilst he practised in london there was one anne gunter , troubled with such strange and unusual symptomes , that she was generally thought and reported by all that saw her to be bewitch'd . king james hearing of it sent for her to london , and pretending great pitty to her , told her , he would take care for her relief , in which thing he employed doctor jorden , who , upon examination , reported to the king , that he thought it was a cheat ; and tincturing all she took with harmless things , made her believe that she had taken physick , by the use of which , she said , she had found great benefit . the doctor acquainting his majesty that he had given her nothing of a medicinal nature , but only what did so appear to the maid , and also , that though when he repeated the lords prayer , and creed in english , she was much out of order , yet at the rehearsal of the same in latine she was not concern'd , the king was confirmed in what he had suspected before , and the doctor had suggested . whereupon the king dealing very plainly with her , and commanding her to discover the truth unto him , the maid , though at first very unwilling to disclose the juggle , yet , upon the kings importunity , and promise to her of making up what damage should accrue from the discovery , confessed all , and his majesty received from her own mouth this account . that sometime before there happened a difference between a female neighbour of her fathers and himself , and having in his own apprehension , no better way to be avenged of her then this , impiously caused his daughter , on the receiving of the sacrament , to engage to imitate one bewitch'd , and ascribe it to that woman , which she did , and acted this part in so exact and wonderfull a manner , that she deceived all the countrey where she lived , who thought it to be a truth . after which confession she was very quiet , & the king giving her a portion , she was afterwards married , being by this subtle artifice perfectly cured of her mimical witchery . his wife was a gentlewoman of a name differing but in one letter from his own , daughter to one mr. jordan , a wiltshire gentleman ; which came to pass after this manner . the doctor being on a journey , benighted on salisbury plain , and knowing not which way to ride , happened to meet a shepherd , of whom he made enquiry what places were near , where he might have entertainment for that night ; the shepherd telling him there was no place near enough for him conveniently to reach in any seasonable time , the doctor asked , what gentleman lived thereabouts ; the shepherd replyed , there was one mr. jordan , not far off , a man of good quality , and a great estate . presently the doctor ( looking on this as a good omen ) resolved on his house , where he was so kindly entertained , and so well accepted , that mr. jordan understanding him to be a batchelour , bestowed hi● daughter on him , with a considerable fortune . after he had practised some time in london , he came hither , and setled a● bathe , where living many years , his conversation was so sweet , his carriage so obliging , & his life so answerable to the port & dignity of the faculty he professed , that he had the applause of the learned , the respect of the rich , the prayers of the poor , and the love of all . i hear but of four children he had that attained to any maturity of age ( besides one who perished by that , which by the blessing of god , and the assisting help of proper remedies , hath prolonged the life of many , the bath . ) two sons , and as many daughters . edward the elder , being an officer in the unhappy design of the lsle of rhee , was there unfortunately slain , making his colours , he managed , his winding sheet . the younger , benjamin , or rather benoni , the son of his affliction , a man more profuse and extravagant , desiring to try his fortunes in the world , died in obscurity . elizabeth his eldest daughter was married to mr. thomas burford , an apothecary in bath , and mayor of the city ; and mary his youngest daughter died in her virginity , before her father . the doctor also living a studious and sedentary life , which might encourage his two grand distempers he laboured under , the stone and the gout , in the same year in which this treatise was printed , to which he imparted his last breath , departed this life , in the great climacterical year of his age 63. and of our saviours nativity , 1632. leaving behind him the name of a judicious , honest , and sober physitian , and the excellent example of a pious christian ; on whom i should have thought it no trouble to have spent more ink , could my diligence which was not wanting in this thing , have procured me sufficient information . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doctor is dead , and this child of his survives the rest , which happening to fall into my hands for a review , i could not but use it with all the tenderness and respect , confessedly due to the justly celebrated off-spring of so deserving a parent , whom it so very much resembles . and , i hope , as i have here done the doctor right , so i have not elsewhere done his discourse any wrong , which i had some intentions at first to enlarge much more , but on second thoughts i judged it more convenient , only to draw up a table of the minerals he mentions , with the addition of some few marginal annotations , and to subjoyn the greatest part of what i had to adde of mine own , by way of appendix ( though some things there are of a different nature from his design ) which i intend hereafter , as opportunity shall serve , to augment and amplifie into an history of bathe . by the performance of which , though i shall not be so bold with some , on a more trivial account , to say , i shall oblige mankind ; yet i think i may this , that i shall then , in any mans judgement , have done enough , to deserve a civil respect , from that is concern'd , supposing it now a sufficient honour to bear up the train of my learned predecessor . t. g. libellum istum de aquis medicatis a doctissimo jordano antiquissimo collega● nostro scriptum multiplic● eruditione & novarum subtilitatum varia supellectile refertissimum , legimus , & qui ab omnibus tam philosophis quam medicis legatur dignissimum judicavimus . johannes argent collegii medicorum londinensium praesidem johannes gifford . simon bas kerville . thomas ridgeley . in laudem operis . parve alacri passu liber , liber , ibis in orbem ; dentesque spernes lividos . authores pandit , sua dat jordanus , & usu quaesita multo protulit . aera qui totus , flammas msditatur , & undas , terram , metalla discuit . quicquid in his veteres , docuit quicquid noviu author , celeri notavit pollice . at sua dum exponit , lucem dat , operta recludit , pennaque fertur libera . perge liber ; gratus gratum volveris in avum , lymphae calentes dum fluent . ed. lapworth , m.d. in laudem authoris . numine divino jordan medicalile flumen dicitur , è gelido licet illud frtgore constet : tu jordane decus medicorum , candide doctor , lumine divino gnarus discernere causas aegris corporibus nosti depellere morbos ; intima seclusae ●enetrasti viscera terrae , thermarum vires aperis , reserasque metalia : de gremio telluris aquas manare calentes qua ratione doces , nobis prius abdita pandis strutando physices arcana indagine mira , nio caperis fama , nec inane laudis amore , ut patriae prosis , dignaris promere lucem : qui memoraverunt , vel qui modo balnea tractant , non sunt te melius meriti , vel j●dice momo . jo. dauntsey . ad authorem . si foelix , rerum potuit qui noscere causas , inter foelices tu prope primus eris . sunt , quaecunque tulit vel terra , vel unda , vel aer , singula nota tibi , singula certatibi . omnigenae tibi vena reperta , resecta metalli , nullaque te in quovis corpore vena latet . non tu no●●inibus veterum terreris , ut umbris , nec tibi , ce● multis , quae nova sola placent . et docta & just a ratione singula lance libras● , quae veteres , quaeque tulere novi . nec causas tantum scrutans tu negligis usum : utilis est liberi pagina quaeque tui . hoc unum doleo , quod non sint anglica nostra balnea , per calamum facta latina tuum : cresceret ut gentis per te si● gloria nostrae in lengos celebris per locae cuncta dies . come hither reader , bathe thy tender eye● in jordans streams which out of bath do rist they 'l clear thy sight , and make thee clearly se● choice secrets , which in earths deep bosom be closely laid up , and choicely secret kept , where unobserv'd they many ages slept . here come & bathe in jordans streams thy mind thou there a strange yet certain cure shalt find , of old ore-spreading errors leprosie , which these clear streams do sweetly mundifie . here are two miracles of nature met , here are two miracles of england set ; our english bathes , our english jordans streams are gathered here as natures choicest creams , produc'd by her , by learned art refin'd for th● universal good of humane kind . may much good hence be rais'd , & may it raise as well first authors as inventors praise . nicol. stoughton , of stoughton , esq bis duas gaudes numerare causas ( nam tot authores varii dederunt ) unde thermarum calor ortum haberet ( candide doctor ) tu tenax , nulla , tamen acquiescis ex iis ●ausis : mihi dic ( amice ) cur tibi soli via singularis perplacet ista ? arrogans forsan nimis ipse multis qui viam linguis , videare , tritam : zoili & nigro vocitere vanus ore philautus . sed cul candor tuus innotescit , qui tuos mores bene novit ; is t● litis osorem vocet , & serenae pacis amantem . sint licer plato socratesque amici , tu licet doctos verearis omnes , veritas major tamen est amica , quae tibi cordi est . rob. pierce bach. in theologia . to the author . shall i presume to write in praise of him whose work hath taught the world more wit and art , and shall i not mine own dispraise begin , to undertake and cannot reach in part his worth , his wit , his learning which confounds grave antients in their long tradition grounds ? celsus could brag homunculos to make man to preserve a thousand years or more , yet on himself he did so much mistake , he could not hold his life till full threescore : before he made , his maker him did mar , in this his words and works came short by far . but modest jorden void of these conceits . hath clear'd obscurest points from darkness soul , his learning , judgement , body , soul all waits . life to preserve in all ; his life 's chief soul being learning , knowledge , and the love of truth , he hath made men himself perpetual youth . i. st . ages in former doubtfull errors night from many worthy stars have borrowed light . our sun adorns our daies , whose radiant beams no heat , but truth add to our bathing streams . a fit work for an artist , whose pen bleeds to death-receiv'd opinions : shews the seeds of earth-intombed minerals , which lend heat by their birth to fountain nymphs , who spend their pious tears in pity to regain strength to the frozen nerves , sweet case from pain . who would not strive to celebrate that quill , which doth no fretting gall , but milk distill to foster truth ; being so concise and terse . for to comprise the protean universe . in this small volume : which who disapprove , snarling express neglect of lending love to learning , tenant in this worthy pile , where natures works are polish'd by arts file . 't is strange in dayes of ruffling impudence , which pamphlets spue of faction fearing sense , art should be bashfull ; if you search , you 'l meet it valid in each page , shrouded in each sheet ; asham'd of their rude folly , whose mouths swell to slander worth they nere shall parallel . i 'le venture natures tell-tale him to call , and judge my verdict's not apocryphall . heaven and earth seldom such conceal'd births steal , but he the cause can publish , means reveal . take then a true survey , his lines descry , more trusted fables , then the truth did try ; and pay machaon as a friendly fee for purging of diseas'd philosophy , the tribute of thy praise , though folly fret , such as it made wise will repay the debt . purge foul mouths ( bathe ) that all applaud his pains , who purgeth bodies , and refines the brains . bartholomew man. on the sight of dr. jorden's picture . this faint resemblance shews the seat where once dwelt art and learning great ; but vail'd with such a modest meen , that 't was not easie to be seen . 't is skill in artists to conceal ; the load-stone's strongest cap'd with ste● thrice happy painter , and more , if thine art could lend him breath , as life . that balks with thine , all humane power if but requested for an hour . 't is he that adam made of dust , and eve out of his rib , he must inspire atomes , by his might , mans breath would scatter , not unite . yet a thing like him thou hast made , and we as well as it , are shade . t. guidot● of natural bathes , and mineral waters . chap. i. explication of the word bathe . the scope and argument of this book . the ancient use and esteem of bathes among the romans . the modern use of them among the turks . of medicinal bathes , and mineral waters . hom esteemed by the greeks , latines , arabians , and other nations . the word bathe or balneum is of larger extent then i purpose to discourse of : for it being the name of a form of remedy applyed to the body , it may be framed either out of liquid things , or solid substances , or vapours . liquid substances are water , milk , must , wine , oyle : solid substances are sand , salt , pressed grapes , corn , &c. vapours are stuphs and hot houses . my intent is only to treat of waters , and principally of those which be called mineral , whether they be used in bath or in potion , &c. these kind of watry and vaporous bathes have been in use from all antiquity , and held in great esteem , both for pleasure , and for preservation of health . for there is no form of remedy more comfortable to mans body , or which easeth pain and weariness more speedily , and more effectually . and whereas hypocrates commends those remedies which do cure cito , tuto , & jucunde , speedily , safely , and with comfort ; these bathes perform all these intentions : and besides , may be used to all sexes and ages , and temperatures , without hurt or inconvenience , insomuch as the antient romans had them in very frequent use : their diet being liberal , and upon variety of meats , especially upon lettuce , coleworts , asparagus , raw fruits , and such like , which bred crude humours in their bodies , and had need of some such help to digest them : as columella faith , quotidianam cruditatem laconicis excoquimus : we concoct our crudities by the useof bathes . we read in plinie , that agrippa built in rome 170 publick bathes for common use , and pancirollus tells us of 856 in rome at one time , and all of them most sumptuous and magnificent buildings , especially the anthonin and dioclesian bathes : the walls whereof were of admirable height , with an infinite number of marble pillars , erected for ostentation , and not to support any thing , 1000 seats to sit in ; their caldaria , tepidaria , frigidaria , most sumptuous and stately : the whole fabrick so large and spacious , as they resembled rather cities than houses : and so it might well be , when as there were imployed for the building of the dioclesian bathes , as baccius faith . 40000 men , but salmuth faith , 140000 for some years together . they were placed where now the church of saint angelo stands . the turks at this day retain that antient custome of the romans , and are in nothing more profuse , then in their temples and bathes , which are like unto great pallaces , and in every city very frequent . and yet both the romans and the turks used those bathes chiefly for pleasure and delicacy , and cleanliness : the romans going bare-legged , and their wayes dusty , had need of often washing ; and the turks lying in their cloaths , subject to lice and worms , if it were not for their often bathing . moreover , the diet of the turks , though it be more sparing then that of the romans , yet it is little better : namely , upon herbs , roots , raw fruit , &c. and their drink , for the most part water , being prohibited the use of wine by their religion , must needs breed many crudities in their bodies , yet by their often bathings , they do not only overcome them , but get a good habit of body , their women being accounted as delicate creatures as any in the world , who duly twice a week resort to the bathes . now if those nations would bestow so much upon their bathes of delicacy and pleasure , which were only of pure water ; we have much more reason to adorn our mineral bathes ; which ( besides the former uses ) are also medicinal and very soveraign for many diseases , consisting of wholsome minerals , and approved for many hundred years , of many who could not otherwise be recovered . at the least wise if we do not beautifie and adorn them , yet we should so accommodate them , as they might serve for the utmost extent of benefit to such as need them . for there is nothing in our profession of physick more useful , nor in the works of nature more admirable , ( man only excepted , which plato calls the great miracle ) then natural bathes , and mineral waters . the nature and causes whereof have been so hard to discover , as our antient authors have written little of them , holding them to be sacred or holy , either for that they judged them to have their virtue immediately from god , or at least from the celestial bodies ; from whence , both their actual heat was thought to be kindled , by lightnings or such like impressions , and other admirable virtues , and sometimes contrary effects derived , which appear in them . also divers miracles have been ascribed unto those natural bathes , to confirm the opinion of a supernatural power in them , as guaynerius reports of the bathes of aque in italy : and langius out of athenoeus , concerning the bathes of edepsus , which both lost their vertue for a time . the one by the magistrates prohibiting poor diseased people to use them , the other by imposing a taxation upon them : but upon the reformation , of those abuses were restored to their former virtues again , i need not herein averring the opinion of divinity which was held to be in bathes , make any mention of the pool of bethesda , written of by saint john , and nonnus the poet : nor of the river jordan , which cured naaman the syrian of his leprosie , being indeed true miracles , and done by a supernatural power ● yet it is likely that those and such like examples bred in the minds of men a reverend and divine opinion of all bathes : especially where they saw such strange effects as they could not well reduce to natural causes . and this hath been the cause that in old time these mineral fountains have been consecrated unto certain deities : as hamon in lybia , unto jupiter : thermopilae , unto hercules , by pallas : among the troglodites , another to the sun , &c. and at this day we have divers bathes which carry the names of the sun , moon , and saints : and many towns and cities named from the bathes in them : as thermae in macedonia and sicily , thermidea in rhodes , aquae in italy , aquisgraue in germany , baden in helvetia : and our antient city of bathe in somerset-shire , in honor whereof i have especially undertaken this labour , and i perswade my self , that among the infinite number of bathes and mineral waters which are in europe , there are none of more universal use for curing of diseases , nor any more commodious for entertainment of sick persons , then these are . besides this sacred conceit of bathes , wherewith in antient times , the minds of men were possest , we may adde this , that the nature of minerals was not so well discovered by them , as it hath been since : and therefore we finde very little written of this argument , either in aristotle or hypocrates , or in galen , who wrote most copiously in all other points of physick , yet concerning this hath little ; * and never gave any of these waters to drink inwardly , although he acknowledgeth that they were in use : and for outward uses , held them all to be potentially hot . after these grecians , the antient latines and arabians succeeded plinie , celsus , seneca , lucretius , avicen , rhasis , seraphio , averrhoes , it whom we finde some small mention of natural bathes , and some use of salt and nitrous , and aluminous waters , but nothing of worth toward● the discoverie of the natural causes of them . i● is likely they did pass it over slightly , either by reason of the difficulty in searching out the cause of them , or that they judged them meerly metaphysical . but in later times the nature and generation of minerals ( from whence the baths proceed and from whence the whole doctrin of them both for their qualities and differences , originals and use , must be derived ) being better looked into and observations taken from such as daily labour in the bowels of the earth , for the search o● mines , or such as afterwards prepare them for ou● necessary uses ; we have attained to better knowledge in this kinde , than the antients could have , although in all new discoveries there wil● be defects for succeeding ages to supply , so falls out in this : dies diem docet : aipham b●ta corrigit . and although agricola , pallopius , baccius , mathetsious solinander , libavius , &c. have added much unto that which was formerly known in this point , and reformed many errors and mistakings in former writers : yet they have left many things imperfect , doubtful , obscure , controverted , and perhaps false , as may appear in the discourse following . i do reverence all their worths , as from whom i have learned many things , which else i could hardly have attained unto ; and i acknowledg them to have been excellent instruments for the advancement of learning : yet i hope it may be as free for me without imputation of arrogancie to publish my conceits herein , as it hath been for them , or may be for any other : hanc veniam petimusque damusque vicissim . we both this leave , give and receive . my end and studie is the common good , and the bettering of this knowledge : and if i shall bring any further light to increase that , i shall be glad : otherwise my intent being to search out the truth , and not to contradict others , it will or ought to be a sufficient protection for me , wherefore i come to discourse of mineral waters . chap. ii. definition of mineral waters . the nature where of cannot be understood , except first consideration be had concerning simple water . of which in this chapter are shewed the qualities and use . mineral waters are such , as besides their own simple nature , have received and imbibed some other qualitie or substance from subterran●an mynes . i say , besides their own nature , because they retain still their liquidness and cold , and moysture , although for a time they may be actually hot from an external impression of heat , which being gone , they return to their former cold again . i say , imbibed , to distinguish them from confused waters : as earth may be confused with water , but not imbibed , and will sink to the bottom again : whereas such things as are imbibed , are so mixed with the water , as it retains them , and is united with it : being either spirits , or dissoluble juyces or tinctures ; i say from subterranean mynes , to distinguish them from animal or vegetable substances , as infusions or decoctions of herbs , flesh , &c. seeing then that the basis of these bathes or mineral fountains , is water , we must first consider the nature of simple water , and from thence we shall better judge of mineral waters , and their differences . by simple water i do not mean the element of water , for that is no where to be found among mixt bodies , but i mean such water as is free from any heterogeneal admixture , which may alter either the touch or taste , or colour , or smell , or weight , or consistence , or any other qualitie , which may be discerned either by the senses , or by the effects . this water therefore must have his proper colour and taste , without savour or smell , thin , light , cold and moist ; if any of these properties be wanting , or any redound , it is mixed and infected . cold and moisture do abound in water . for cold appears by this , that being heated by any external cause , it soon returns to his cold nature again , when the cause of the heat is removed . and whereas air is held by the stoicks to be most cold ; and confirmed by sene●a and libavius , yet the reason they give for it , doth seem to prove water to be more cold , because they make the matter of air to be water , and to have his coldness from thence . but aristotle holds the air to be hot from the efficient cause which ●rarified ●it , being of more validity to make it hot , than water ( the material cause ) to make it cold . galen is of neither side , for he doth not judge it to be hot , neither doth he ever pronounce it to be cold : but by reason of his tenuity , apt to be altered either by heat or cold . i will not here undertake to determine whether all be bred of water , or whether it be not a distinct substance of it self , and only receiveth watry vapours into it , being agreeable in cold , moisture , tenuity , &c. with it , and so lets them separate in rain : and so exonerate it self of these vapours , as also of dry exhalations by winds , thunder , &c. or whether air be only the efflu●●um of the inferiour globe , being within the orbe of his virtue : as all dominion hath not only a place of residence and mansion , but also a verg● and territory where it exercifeth his authority and government ; so the inferior globe of the earth , and water hath his dominion beyond his own globe , as likewise may be thought of all other globes of the planets , &c. but these points are impertinent to my purpose . it is enough for me to shew what i judge of the temperature of the air concerning heat or cold . and to me it seem● most probable , that the air of it self should be cold , as may appear by this , that it is only heated by external causes , which being removed , the , a● returns to his former coldness again . so we se● that within the tropicks in zona torrida , as long as the sun is within their horizon , and beats th● air with his perpendicular beams , it is exceeding hot , especially in the vallies , where the reflection is most ; insomuch as aristotle held those parts of the world to be inhabitable , in regar● of the extremity of heat . but after the sun is set● the air returns to his natural coldness , until the sun arise and heat it again . josephus acosta ur● geth this argument against aristotle , about the habitableness of the torrid zone , that the daie● and nights being there equal , the presence of the sun in the day-time may well heat the air , b●● his absence for twelve hours more in the night reduceth the air to a better temper : and upon this and divers other arguments and experiences , which cannot be denied , concludes , that if there be any paradise upon earth , it is under or near the equinoctial . the like reason may be drawn from the coldness of mountains , which being near to the middle region of the air , and wanting that reflection of the beams of the sun , which is in the valleys , are continually cold , and often covered with snow , which would not be if the air were hot . as for the conceit that the middle region is made cold by an antiperistasis , the element of fire being above it , and the reflection of the beams of the sun beneath it , it is an idle conceit . for these heats on both sides would rather heat than cool the middle region by their working upon it . also take away the element of fire from under the moon , which is an opinion now exploded by the best philosophers , and then what becomes of your antiperistasis ? but i shall speak more of this antiperistasis , cap. 13. and as for the reflection beneath , it is a weak thing , and will hardly extend to the top of a steeple : wherefore this coldness of the middle region is not from any antiperistasis , but from the nature of the air , which there is not altered either by any influence from above , or by any vapours or reflection from beneath . neither would it be so cold neer the poles , if the air of it self were hot . but the long absence of the sun in those parts , and the oblique beams when it is present , do permit the air to enjoy his natural coldness . and as the airis of it self , and in his own nature cold , so is it probable that it is more cold than water , seeing it hath a greater power of condensation , than water , as we see it congeals water into ice , snow , hail , &c. which the water cannot do of it self . for in the bowels of the earth , where the air cannot freely , pass , water is never found to be congealed , unless it b● compasled by some other substance equivalent to air in coldness , as quick-silver , nitre , &c. where cold is drawn into a greater compendium , than in water , by reason of the density of their substances : and in ice and snow , the cold ma● be greater , by reason of the admixture of air , i● is likewise probable that earth is more cold that water , if we consider it as it is in it self , and no● mixed with other heterogenities . for as motio● causeth heat , and levity , and rarity , so want o● motion , which is in earth , causeth coldness , density , and ponderosity . but it is enough for o● purpose to prove both air and water to be cold . as for moisture , aristotle holds the air to be mos● moist , and water most cold . galen holds wate● to be most moist . aristotles reason for the predominance of moisture in air is , because it is mo● hardly contained within his bounds : but the termination of things proceeds from their opposite qualities , as moisture is terminated by dryness and dryness by moisture : and dryness doth a● easily terminate moisture , as moisture doth terminate dryness . and this difficulty of termination in air , may more properly be ascribed to hi● thinness and tenuity of parts , than to his moisture . for dry exhalations will extend themselves a● well as moist vapours ; and as it is density that compacts , so it is rarity that extends . fire it self is more hardly bounded than air , and yet not moist . those that would reconcile these differences , do alledge that galen speaks as a physitian , and meant that water was bumidissimum medicamentum : aristotle as a philosopher meant it to be humidissimum elementum . but this reconciliation gives little satisfaction . for how the could water be humidissimum medicamentum , if it were not humidissimum elementum ? for the simple qualities are more intense in the elements , then in mixt bodies , caeteris paribus . we speake of the proper operation of water according to his natural quality , and not as it may work by accident . thinness and levity are two other qualities of simple water , which hypocrates commends , and adds this experiment in another place , that it is quickly hot and quickly cold . galen adds another experiment in the quick boyling of peason and beans . and whereas galen produceth the boyling of beans as a familiar example to shew the tenuity of water , we may gather that the use of beans was common in those dayes , although the py●hagorean sect did then much flourish , which were thought to forbid the use of them . but i find that here hath been a great mistake , for aristoxenus who wrote of the life and doctrine of pythagoras , affirms that he did delight much in that kind of food : and our physitians commend them for loosing the belly , and drying of rheums . but it seems the cause of this mistake was a verse of empedocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o miseri a fabulo miseri subducite dextras . thrice wretched men , from cyams keep your hands . as if he had forbidden the use of beans , poor occasion to pronounce them miserable which used them . but he meant it of continency and abstinence from venery , as aulus gellius doth intérpret it : where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are understood to be testiculi . cicero mentioneth the the same of the pythagoreans , but in another sense , because beans were thought by their flatulency , to disturb our dreams , and so to hinder the divination which might be gathered from them , as also middendorpius judgeth : but t● return to water : and it is requisite that wa●e should have these qualities , in regard of the manifold and necessary uses of it , both for m●● and beast , and plants : insomuch , as there is n● living for any creature , where there is no wate● it was our first drink to quench our thirst , an● to distribute our nourishment as a vehiculu● which it doth by his tenuitie ; and after the invention of wine , it was mixed therewith , ● virgil saith of bacchus , poc●laque inventis acheloia miscuit ●vis , and he that first found out the vine , mix'd some water with his wine . where , by acheloia , he means not only t● water of the river achelous in etolia , but● other waters , as macrobius proves out of a●● stophanes and ephorus : and scaliger saith th● the greeks called all waters by that name , fro● the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and since the planting of vine yards seeing all countries could not be● grapes , bacchus also taught the world to make vinum è frugibus with water , as diodorus siculus reports , from whence the egyptians had their zithum and curmi , the spaniards their cerea , the turks their cowset , and we our ale and beer ; all which are extracted out of corn , by the pureness of and tenuitie of water . by means whereof we have our broths , syrups , apozemes , &c. extracted with it , as a fit menstruum to receive the faculties of all medicaments and nourishments , especially the second qualities , and therefore it was antiently called panspermia : besides the manifold uses in washing , dying , &c. where that water is accounted hest , which lathers most , being mix'd with soap , of which i will not discourse farther . levity is another note of pure water , alledged by many , and serves well to distinguish it from many mixed waters , whether we respect the weight of it , or the molestation which it breeds in the bowels . this difference of weight is hardly discerned by ballance , both because simple waters do very little differ in this point , and also many mixt waters , if they be only infected with spirits , and not corporal substances , retain the same proportion of heaviness with simple water : and also because it is hard to have great ballances so exact , as a small difference may be discerned by them , yet agricola reports that a cotyle of the water of pyrene and euleus , did weigh a dram less then the water of euphrates , or tigris , and therefore the kings of persia used ●o drink of it , and held it in great account , as also the water of the river coaspis . thus much for the qualities which simple water should have ; for such as it should not have , i shall not need to spend time in discourse , being either such as the senses will discover , if it be in taste , colour , smell , or touch ; or the effects , if it be purgative , vomitory , venomous , &c. chap. iii. of the three originals of simple waters . now it followeth that we shew from whence these waters have their original , which is no other then of the mixt waters , saving that the mixt waters do participate with some minerals which are imbibed in them . they haue three several originals : the one from moist vapours congealed by cold in the air the second from the earth ; the third by percolation from the sea. for the first , it is certain that our springs and rivers do receive great supply of waters from the air , where vapours being congealed by cold , do fall down upon the earth , in rain , or snow , or hail , whereby the ground is not only made fertile , but our springs are revived , and our rivers increased . as we see the rhine and danubius to swell more in summer than in winter , because then the snow which continually lyeth upon the alpes , doth melt by the heat of the sun , and fills those rivers , which have their originals from thence up to the brinks . also we see daily after much rain , our small lakes and rivers to be very high . also upon much dryth our springs fail us in many places , which upon store of rain do supply us again with water . and this is the cause that in most parts of africa , near the equinoctial , where it rains little , they have little water ; and many times in two or three dayes journey , can hardly find to quench their thirsts and their camels . leo africanus speaks of an army wherein were many camels , which in their marching , coming to a river , ( perhaps it was but a brook ) did drink it dry . so that we must acknowledge that the earth receives much water this way . but how this should serve the bowels of the earth with sufficient for the generations there , and for perpetual springs , is very doubtfull ; whereas seneca faith that these waters do not pierce above ten foot into the earth : neither if there were passages for it into the bowels of the earth , can the hundred part of it be imployed this way , but is readily conveyed by rivers into the sea. wherefore although much water be yielded to the superficies of the earth by rain and snow , and hail from the air , yet not sufficient to maintain perpetual springs ; seeing many times , and in many countries these aerial supplies are wanting , or very spare , and yet the springs the same . wherefore aristotle his opinion , which attributes all to aerial water and vapours from thence , is justly rejected by agricola , and by our countrey-man mr. lydiat . so that we must find out some other originals , or else we shall want water for the manifold uses the earth hath of it . from the earth they make another original of perpetual springs and rivers , seeing the first seems to be ordained by nature only for the irrigation of the superficies of the earth , which else would be in most places destitute of water , where springs are not , and so would be barren , plants and trees wanting due moisture for their nourishment . wherefore for the perpetuity of fountains , and for subterranean generations , which cannot proceed without water , they have imagined a generation of water within the earth ; some holding that the earth it self is converted into water , as elements are held to b● mutable and convertible , the one in the other , as ovid faith of the conversion of elements : resolutaque tellus , in liquidas rarescit aquas , &c. the earth likewise , when once unty'd is into water rarify'd . but we must grant ovid his poetical liberty and not tye his words to such a strict sense , although scaliger in his criticks would not pardon a philosophical errour in the first verse of his metamorphosis , for saying that forms are changed into new bodies . but unless there be some reciprocation between water and air , the other elements are not convertible the one into the other . for neither fire will be converted into any other element being superiour to the rest , and not to be mastered by cold , which only must be the agent of the conversion of it by condensation : neither will the earth be converted into water , or any other element , as pla●● thinks in timoeo and aristotle 3. de coelo cap. 7. for either heat or cold must convert it . heat cannot do it , although it rarifie and attenuate , both for that it consumes moysture , and also because water is cold , which it should not be , if it were made by heat ; for every natural agent works to that end that it may make the patient like it self : and heat may convert earth into sume and dry exhalations , but not into water , for all water which is not eternal , is from cold ; likewise cold cannot convert earth into water , because cold doth congeal , condense , and congregate , and indurate , and not dissolve and attenuate , &c. as we see in amber and gumms . neither will water be converted into earth . for by heat it turns to vapour and air , by cold into ice and stone ; wherefore the elements are not changed the one into the other , unless it be water and air , which have more affinity and more neighborhood than the rest . and yet it is doubtfull , as i have said in the former chapter : but this generation of water from the earth is impossible . others will have great receptacles of air within the earth , which flying up and down , is congealed by the coldness of rocks into water , to supply all wants . others imagine huge lakes and cisterns , primarily framed in the earth , and supplyed with water , either from vapour or air , or from the sea ; which water either by agitation , by winds , or by impulsion from the sea , or by compression of rocks , is elevated to the superficies of the earth : or else vapours from thence , made by attenuation , either from the sumand starrs , or from subterranean fire kindled upon sulphur and bitumen ; which was pours ascending to the tops of mountains , are there congealed into water by the coldness of the rocks ; where there must be other cisterns or castles in the air to feed the inferiour springs . others will make the earth to be an animal , and to suck water by veins , to serve his turn for generations and nutritions . but why should it suck more than it hath need of ? and how shall it cast it forth beyond the place of use to the superficies of the earth ? unless they will say that the mynes which suck it , do puke it up as infants do when their stomachs are full , which is absurd to say . these and such like devices are produced for the maintaining of their original ; which as they are all insufficient to afford such a proportion of water as is requisite , so most of them are so improbable , and full of desperate difficulties , as i am unwilling to spend time in the rehearsing of them , or their authors , much more unwilling in the confuting of them , to trouble my self , and offend my reader , only the point of subterranean fire which hath taken deepest impression in most mens minds , i shall speak of hereafter , when i come to shew the causes of the actual heat of springs . the third original is from the sea , a sufficient storehouse for all uses , and whereunto the other two may be referred . for that which falls from the air , and that which is bred in the earth , do proceed principally from the sea. agricola for fear of wanting water for his springs , is contented to admit of all these originals , although he relyeth least upon the sea , because he knows not how to bring it up to the heads of his fountains , but is contented it should serve for lower places near the sea-cos● . as i remember i have seen in zeland at westcapell , fresh springs colated from the sea , through banks of sand . but i make no doubt but that the sea-water may serve all other springs and rivers whatsoever , although both far remote from the sea , and high in situation . neither shall we need to flye for help to those monstrous conceits of agitation , compulsion , compression , suction , attraction by the sun , &c. but holding the sacred canon of the scriptures , that all rivers are from the sea , &c. i perswade my self , that there is a natural reason for the elevating of these waters unto the heads of fountains and rivers , although it hath not yet been discovered . for those opinions formerly mentioned , will not hold water . my conceit therefore is this , that as we see in siphunculis , that water being put in at one end , will rise up in the other pipe , as high as the level of the water ( whether by his weight , or by the correspondence with his level , i will not dispute ) so it may be in the bowels of the earth ; considering that the passages there are more firm to maintain the continuitie of the water with the sea , than any leaden pipes can be , being compassed on every side with many rocks : as we see in venis , fibris & commissuris saxorum . now although perhaps this water enters into the earth very deep , yet the level of it must answer to the superficies of the sea , which is likely to be as high as the superficies of the land , seeing the natural place of waters is above the earth . and although neer the coasts it be depressed and lower than the shore , yet there is reason for that , because it is terminated by the dry and solid body of the earth : as we see in a cup or bowl of water filled to the top , we may put in a great bulk of silver in pieces , and yet it will not run over , but be heightened above the brims of the bowl . the like we see ín a drop of water put upon a table , where the edges or extremities of the water being terminated by the dry substance of the table , are depressed , and lower than the middle , like● half globe : but take away the termination by moistening the table , and the drop sinks . * 〈◊〉 this be evident in so small a proportion , we may imagine it to be much more in the vast ocean and our springs being commonly at the foot o● hills , may well be inferior to the globe of th● sea , if any be higher , they may perhaps be fe● from rain and snow falling upon the mountains but if josephus acosta , his assertion be true , th● the sea towards the equinoctial , is higher tha● towards the poles , then the level of the sea m●●● be much higher than the top of our highest hill● but this is a doubtful assertion : yet i dare believe that if it were possible to immure a sprin● without admission of air , which might break th● continuitie with the sea , our springs might b● raised much higher . at saint winifrids well i● flint-shire , though there be no high land neer i● yet the springs rise with such a violence , and i● plentifully , that within a stones cast , it drives ●● mill. it is likely that this spring might be raised much higher . and whereas we see that river● do run downwards to the sea per decline , it doth not prove the sea to be lower than the land , but only near the shore where it is terminated , and in lieu of this it hath scope assigned it to fill up the globe , and so to be as high as the land , if not higher . for if a measure should be taken of the globe of the earth , it must be taken from the tops of the mountains , and from the highest of the sea , and not from the valleys , nor from the sea-coasts . this conceit of mine i was fearful to publis ; h , and therefore had written unto master brigges , mine antient friend , for his advice in it , being a point wherein he was well studied : but before my letter came to oxford , he was dead . but now i have adventured to publish it , to stir up others to search out the causes hereof , better than hath yet been discovered . exorsipse secandi , fungor vice cotis . anothers edge , though blunt , i set , and with the stone that 's dull , i whet . chap. iv. division of mineral waters . minerals descr●bed . their kinds recited . of earth , simpl● and mixed . whether it give any medicinabl● qualitie to water . and so of the rest in th● following chapters . thus much of simple waters , and their originals , which may serve as polycletus hi● rule to judge mixed and infected waters by : galen in many places speaks of an exact and sound constitution of body , as a rule to disce●● distempered and disproportionated bodies . an● thus much in explication of the gen●s , in the definition of mineral waters . now i come to mineral waters , and to the other part of the definition which we call difference , &c. from subterranean mynes by imbibition . these mineral waters are either simple o● compound ; simple , which partake but with some one subterranean mineral ; compound which partake with more than one . and the●● waters partake with minerals , either as they a● confused with them , or as they are perfectly mixed . also these mineral waters , whether simple or compound , are actually either hot or cold the reason whereof must proceed from some subterranean cause , as shall be shewed hereafter . wherefore we must first know the nature o● these subterranean minerals , and their generation a table of minerals with their qvalities . 1. earthly . simple , dry , cold , astringent or mixed with nitre fullers earth marle abstergent . allum coperas all sorts of boles , astringent and desiccative . turfe bitumen , pex , &c. fat , and unctuous . vid. p. 24 , 25 , 26 2. stone , vid. p.27 . 3. bitumina . solid terra ●mpelis . succnum . ga●a●es . am●a canphora . boneo . ch●a . titantrax , five carbo fosslis . liquid petroleum . naphtha . potentially hot and dry , in the 2. or 3. degree ; except camphir , concerning the nature and qualities of which autho●sdisagree , vid. pag. 34. 4. concrete juyces . salt , astringent , detergent , purging , &c. vid. pag.47 . nitre . sal amnoniacum . borax . altincar . vid. pag. 44.51 . allum . vitriol . very astringent , and cold , vid.p. 57 , 58. 5. spirits . quicksilver ; various in it qualities , vid.p. 61 , 62. sulphur ; moderately hot and dry , and somewhat cooling , vid. p.63 . arsenick auripigmentum risagalum , sandaracha , rusma , &c. venomous , vid. p.65 . extreme hot and putrifying , p. 66 . cadmia natural , liquid dangerous , and a strong corrosive , factitious , moderately , hot and cleansing , vid. p. 66. 6. mean , or half metals ; as bismutum , or tin-glas ; qualities not mentioned , vid. p.67 . antimony , purgeth vidently upward and downward , ib. bell-metall , not used n physick , vid. p.68 . 7. metals perfect gold , qualities un●ertain , vid. p. 69. & 72. silver , esteemed cold , dry , astringent , emollient , vid p. 69. & 74. imperfect hard iron , opening and astringent , vid. p.70.74 , 75 , 76. copper , temperate in heat , less astringent , and morecleansing than iron , vid. p.70.77 . soft tinn , cold and dry , yet moving sweat , p. 72.77.78 . lead , cold and dry , vid. p.72.78 . & 79. place this between page 24 and 25 , where the 4th . chapter of minerals begins . ●●●om whence mineral waters receive their ●●●rence , from common simple water , before ●●●n judge of the nature and quality of them , ●er actual or potential . ●●●y minerals , we understand all inanimate ●●●ect bodies bred in mines within the bowels ●●●e earth . i dare not undertake to muster these ●●●ue order by dichotomies , seeing neither ●icola nor fallopins , nor libavim , nor , any ●●●r that i know , have exactly done it , nor satisfied either others or themselves in it : and seeing there are divers minerals lately discovered , perhaps more may be hereafter , which have ●een known in former times , and therefore mentioned ; as calaem in the east-indies , ●●●ma and terra ghetta in turkey , &c. where●●● i will make bold to reckon them up as they ●●●e to hand in seven ranks . the first shall be earth . earth , whether it be bred ab exbalatione sicca earth . ●●●igerata , or ex mistis per putredinem in fimum ●●●versis , or ex lapidibus sole aut ●alore cockis & ●●●de aqua solutis , &c. it is all inconcrete . as ●●●tle water gleweth it together in lutum , so a ●●●t deal dissolves it . but this is no proper dis●●●tion , but only a disjoyning of parts by im●●●ng the moisture which conjoyned them into greater proportion of water ; for waters do ●●●urally run together , like drops of quick-silver , melted metal . wherefore seeing the moisture ●●ch is in the earth , is not natural , but adven●●●ous , not united essentially , but only mixed ●●●identally , it may well be called an inconcrete●●●stance ●●●stance , whose moisture is easily drawn from it , being ready to unite it self with other moisture and leave his old body as it found it , that is dust : yet so as that water retains with it soo● taste or qualitie which it received from the ear●● agric●de nat , fossil . lib. 1. cap. 4. this dust is neither a simple body , as elements are , nor permanent in one and the sam● kind : but as it is thought to participate with an●mates vegetables , and minerals , so to be tran●muted into any of them , being both mother and nurse to all terrestrial bodies . simple earth , if it be not mixed with other substances , is dry and cold , and astringent . b●● if it be mixed , as commonly it is , it altereth h●● qualitie according to the mixture . mine inte● is to write of it as it is simple , and so of the rest . simple earth yields but a muddie water of self , and of no use in physick , but if it be mixed with other minerals , it makes , the water to participate with the qualitie of those minerals also as if it be mixed with nitre , as in fullers eart● and marle , it makes the water abstergent like soap . if with allum or copperass , astringer and more desiccative , as in all sorts of boles . with bitumen , fattie and unctuous , as in tu● and peate , &c. we have divers examples all sorts . the bath of mount otbon in italy full of clay , which is a kind of bole. the ba● caldaria , full of ocre . the bath of saint pet● full of a yellow earth , tincted belike with som other minerals . wherefore these are to be judge of according to the several minerals which the contain . but seeing earth it self makes little impression into water , neither do we make any physical use of waters , which contain nothing but earth , i need not spend any time about them . chap. v. of stone . the second shall be stone . stone is another mineral substance , concrete and more heavy than earth , and our mineral men confound themselves much in the definition of it . wherefore fallopius implores the help of marcus antonius janna about it , as one of the most difficult points in philosophie : but in the end , defines it by his want of dissolution , either by heat or moysture . and whereas it is manifest that some stones will melt , he imputes it to the admixture of some metal , among which he reckoneth glass . others define it by his hardness , wherein commonly it goeth beyond others minerals . but you shall have some stones softer than some of those , and therefore the definition is not good . others by this , that being broken or calcin'd , they will not be consolidated again into their former consistence or shape . but for breaking , the reason of that , is want of fusion ; for without fusion or ignition , which is a kind or degree of fusion , metals also being broken , will not be consolidated into the same masse again . and there is no more difference in nature or essence , between a whole stone and a broken , than there is between a mass of metal , and the powder or filings of the same . as for calcination , other minerals may be so far calcin'd , and brought to a crocus by fire , as they will be irreducible , therefore this is not proper to stone . wherefore i am of fallopius his opinion in this point , and the rather because otherwise there would seem to be a species in nature wanting , if there were not mineral species wanting , dissolution by heat or moysture , as well as there are , having such dissolution . and this vacuum which nature abhors , is not only to be understood of a local vacuity , but also of a want b● such species as are in natures power to produce , for the ornament of the world. for if it be a natural passion to be dissolved , it is likewise a natural passion not to be dissolved : and if some things will be dissolved both by heat and moysture , as salts , why should there not be other substances which will be dissolved by neither of them . and this must be stone , for nature affords none other . moreover , according to aristotle 〈◊〉 quoe concreverunt a frigido & a calido , a null●●storum dissolvuntar ; those things which come together by heat or cold , are dissolved by neither of them : of this kind are stones which could never attain to such purity as many of them have , if they were not congealed by heat as well as by cold . also under what species shall we comprehend diamonds , talcum , black-lead , which some think to be pnigitis , magnetis , glymmer , katzensilber , pyrimachus , amiantus , alumen plumosum , saxum arenarium mortnum , &c. if not among stones ? yet these are confessed to be invincible by fire or water . also all pretious stones , the more noble and pretious they are , the more they resist dissolution either by fire water : for this quality sheweth the perfection of their mixture . true it is that some stones will be dissolved by fire or water , and therefore pliny and agricola divide stones into fusible and infusible : but this is in regard of other substances bred in the stone ; which if it be metal , the fusion will be metalline : if nitre or mean minerals , it will be vitrificatory . as pliny reports of the invention of glass by certain merchants , who melting nitre upon the sand in syria , where with clods of nitre they had made a furnace for their necessary use ; found that clear metal which we call glass , ecce liquato nitro oum arenis visi sunt rivi fluxisse nobilis liquoris . behold , with the sand , when the nitre was melted , ran streams of a noble liquor . if sulphur , as in pyrite , it will likewise melt and strike fire . and whereas the striking of fire out of a flint or pyrites , or any other thing that will strike fire , is held by all men to proceed from the kindling of air , by the collision of two hard substances together , they are mistaken . for then diamonds , chrystal glass , &c. should strike fire as well as flints ; but it is the sulphur contained in them : and g. fabricius in his observations , although he observes not the reason of this fire , yet he confesseth that out of any pyrites è quo excutitur ignis , etiam ●xcoquitur sulphur ; out of which fire is struck , sulphur also is to be had . pliny gives the reason of the name , quia inest illi ignis ; because fire is in it . the like we observe in indian canes , and some woods that are unctuous , and ●ull of oyle , which yield fire by frication , or collision , not by kindling the air thereby , but inflamable oyle in them . for air being cold and moist , as hath been proved before , hath no agreement with fire , no more then oyle hath with water . and therefore flame is not the kindling of air ( ' slamma non est aer accensus ) but of fub ginous vapours , which have some unctuousness 〈◊〉 them , and arise from the mater of fewel , and ha● some inflamable parts remaining in them : whi●● neer unto the matter of fuel , do cause a manife● flame : but farther off , no flame doth appear : y● so as if you hold flax near unto the flame , thou● it touch it not , yet it will kindle , by reason t● fire extends further then it is visible , being a p● lucide and transparent body , and thinner then 〈◊〉 air it self . and this is held to be the cause w● it is not visible under the moon . and where without air fire goes out , and is extinguished , 〈◊〉 reason is , because the fuliginous vapours want● evaporation , do recoyle upon the fireand cho● it . this is evident in cupping-glasses , and making of char-coal : where if the air be altog ther excluded , the fire goes out ; if but in p● then although the flaming be hindred , yet 〈◊〉 fire doth penetrate the fewel , and so conver● to coals : which by reason of the fuliginous pours , are commonly black . bellonius s● that char-coals made of the wood of the o● cedar tree , are white ; which must be ascrib as i think , to the small quantity of fuligin● vapours which that wood doth yield : or 〈◊〉 that those vapours are rather sulphurous , then any other combustible substance . as wee that tinby coals will not black linnen , be hanged in the smoak of them , but rather whiten it , by reason of the drying and penetrating quality of sulphur , which will make red roses white . but what shall we judge of those lamps , which have been found burning in old sepulchres ? some of them ( if we may believe histories ) having continued 1500 years together , as that which was found in paulus the third his time , of tullia , ciceroes daughter : and another of maximus olibius , near unto padua , as bernardinus scardco reports . it seems here was no air to maintain the lamps , being closely shut up in glasses , and therefore they burnt without air , and were not extinguished , by reason they bred no fuliginous vapours to choak them . now whether these oyles which fed the lamps were made by art out of gold , as some think , and i hardly believe , or rather out of some pure kind of naphtha , which is most probable , i leave to others to judge : only i judge it to be the purity of that oyle , which yielded no fuliginous vapours to choak the fire . if air had maintained the flame , it had not continued two minutes , for it would have been spent and wasted by the fire . wheresore ignis non est aer accensus . if other concrete juice be mixed with stone , as salt , allum , vitriol , &c. it makes them to relent in water or moist air ; and these stones are never good to build withal . but let us take stone as it is in it self , without the admixture of other minerals , and we shall find it to be indissoluble and invincible , either by fire or water . metallurgians , refiners , and assay masters , may make use of this for their shribs , tiegles , muffels , copels , tests , hearths , crucibles , furnaces , &c. where they desire a defensible substance against fire . but it requires a preparation to cleer it from all combustible and dissoluble admixture : as they may easily do , after they have powdred their stone , to calcyne 〈◊〉 and wash it well . this work being often repeated , will make it fit for their purpose : an● they may use it either alone in the same manne● as they do bone-ashes , or they may mix it with their lome , brick-dust , gestube , &c. also the● may make bricks of it for their furnaces , which will hardly receive any injury from fire . talcu● also is a stone invincible of it self by fire : and● bricks made of clay that is full of it , as th● guendern clay in cornwall , will hardly mel● with any heat . stones are naturally dry an● cold , and astringent like a concrete earth . simple stones which have no other mineral mixed with them , and are come to their perfection , being indissoluble , either by fire or water : can yield no quality or virtue to bathes , an● therefore he that seeks to draw any virtue fro● stone into water , doth lapidem lavare , that is labour in vain . but by reason of admixtures they may , or whilest they are in succo lapidescerte , before they are concreted . for if it be certain that metals may yield virtue to bathes , being alike indissoluble by water , there is no reason but stones also may . fallopius is again● it in both , but contradicted by julius caesar clandinus , and divers others ; yet he confesse● that balncum montis grotti , hath gyps 〈◊〉 and gesner affirms the same of the bathes of eugesta . also he finds ramentd●mdrmoris in balneo corsenae & agnatio blit he judgeth that they receive no quality but from the juice , and i doubt not but he is in the right . and for succus lapidescens , we have many examples in agro pisano & lucensi in italy , in avernia in france , where this juice is so plentifully brought by a clear spring , that after it is congealed , the people dig the stones , and have made a great bridge of them . also neer vienna in savoy , in a village called giret , is a clear fountain which turns to stones as hard as flints : pliny makes tnention of the like springs in eubea , which are hot : and vitruvius of the like at hieropolis in phrygia : also josophus acosta of the like hot springs in guaniavilica in pern , which turns to stone , whereof they build their houses . anthonio de herreza , cap. 20. tells of the same spring at guainia at velica , which turns to stone as it riseth , and kills those that drink of it . also this succus lapidescens is observed in the bathes of apono , where it is converted into stone upon the sides of the bath . also in the bath of rancolani , where this juice is not confused , but perfectly mixed with the water , and being imbybed by plants , it hardens them like stone . baccius tells us of a cave by fileg in transilvania , which turns water into stone . the like is found at glainstayns in scotland , as hector boetius reports . in england also we have many fountains which turn wood into stone ; which must be by reason of this succus lapidescens mixed with the water . coral also being a plant , and nourished with this juice , turns to stone : so doth the seed of lithospermon or gromel . thus much of stone . chap. vi of bitumen . his kinds , qualities . of campli● in particular . that bitumen is predominan● in the waters of bathe . next i come to those minerals which we cal bitumina , which are mineral substance that burn and waste in the fire without metallin● fusion , or ingression . the greatest affinity they have , is with sulphur : but this hath ingression into metal , and therefore i rank it among the spirits , and bitumen hath none . of this kind some are solid , and some liquid . solid , as succinum gagates , ambra , camphora , terra ampell● lithanthrax , sive carbofossilis , &c. liquid , 〈◊〉 petroleum and naphta . all these are great fuel to fire , especially those that are liquid , which are thought to draw fire unto them , if it be within their effluvium : so pliny reports that medl● burnt creusa by anointing her garland with naphtha : and strabo tells how alexander bath-master athenophanes , had almost burn● stephanus , a boy in the bath , by sprinkling naptha upon him , if it had not been suddenly quenched . and this is that juice or thick water which plato in times reckons among fires and which the egyptians used in their sacrifices , and was hidden by the jewish priests in a dty● pit for 70 years , and afterwards found by nebemi●h . but whereas it is a common received opinion , that some of these bitumina will burn in water , i cannot believe it ; although . pliny and agricola , and most that have written since , out of them do averr it , and bring arguments and examples to prove it . for although water were a fewel to fire , as oyle is , yet there can be no fire without air , and water excludes air ; and so doth oyle , if the fire be beneath it , and covered with it : as for their arguments , they say that bitumen being sprinkled with water , burns more , and therefore water is a fewel to it : as wee see that smiths cast water upon their sea-cole in their forges : but the reason of this is , because their coal being small like dust , the water makes it to cake and bake together , where otherwise the blast would blow it way : also it hinders the quick burning of it , and so makes it continue the longer : so in a vulcano after rain , they find the fire to burn more , when the bitumen is smal , and in dust . although this may be a reason of it , that the lyme which hath there been calcined , being by rain dissolved , increaseth the fire . and whereas they say that water will kindle bitumen , and quench sulphur it is not so : neither doth their example of wild-fire prove it . for in wild-fire , besides bitumen and camphir , there is a double proportion of quick lymes , which by reason of the sudden dissolution of his salt , by the effusion of water , is apt to kindle any combustible matter ; not by reason of any bitumen in the lyme , as some imagine , nor of any empyreuma which the fire hath left in it , a● fracasturius thinks : for , how can there be any bitumen left in the lyme ( if there were any 〈…〉 first , ) after calcination : the fire would have consumed that before any thing else . and as fo● any empyreums , it is certain that the more any thing is burnt , although the fire leave an adustio● in it , the less apt it is to burn again , especially being burnt and calcin'd ad calcem aut cinere● where all the combustible matter is spe●● wherefore it must needs be by the violent motion which is in the sudden dissolution of the s● in it , as appears by the crackling it makes : 〈…〉 ex motu fit calor ; and motion causeth heat the like we observe in pyrite sterili , where● they make vitriol , which being broken an● laid up in heaps , and moistned with water , w● gather heat , & kindle any combustible matter p● to it . the like we find also in allum mines , &c where those mineral juices being concrete in th● mine , when they come to sudden dissolution d 〈…〉 grow hot , and will kindle fuel . and as for th● example of the salt lake whereof agrico● writes , between strapel● and seburgh , which burns the fishermens nets if they be put near th● bottome : and of the lake sputa , in medi● mentioned by strabo , which burns cloths put into it : i take that to be by reason of th● corr●sive quality of the salt which frets them being stronger near the bottome ; and not fro● bitumen , as agricola thinks . the like i judg of the lake by denstadt in turingia . and is very probable that salt being heavier the water , will be most towards the bottome : as is reported of the fountain achilleus in mileto , whose water is very sweet and fresh above , and very salt towards the bottom . so is the water of agnano in italy , as m. sandys reports in his travels . and the more heavy and terrestrial any sait is , the more corrosive it is : and so contratywise , the more corrosive , the more heavy . aristotle asfirms the sea-water to be more salt at the bottom than above : and so doth pliny , who likewise makes mention of the lake ascanius in chalcide , whose top is sweet , and bottom nitrous . baccius writes the like of a well near toletum in spain , the water whereof is sweet above , and corrosive beneath ; which he judgeth to be from quick-silver . fallopius is also of opinion , that bitumen doth not only burn in water , but is nourished by water , because it makes the fire to last longer . but i have shewed the reason of that before . and for the burning in water , he should have said upon the water ; for there it will burn as long as it swimmeth ; but dip it under the water , and it is presently extinguished . and whereas some report that queen ann of blessed memory , being in our kings bath , there arose a flame of fire like a candle from the bottom of the bath to the top near unto her , they must give me leave not to believe it , but rather to think they were mistaken : for , i am not bound to believe any thing against reason , which god hath given me to be my guide . it might have been some bubble of wind which is frequent in our baths , or some bituminous matter not dissolved in the water , did arise , and being at the top , dissolve it self upon the surface in the form of a circle ; but it could not be kindled . and if it might be kindled in the water ( which were impossible ) yet in all likelyhood it would have burnt better above the water than within it , and not be presently extinct , as they report . these bitumina ( excepting camphir ) are potentially hot and dry in the second or third degree ; but concerning camphir there are two doubts . first , whether it be a bitumen or a gum. secondly , whether it be hot or cold . the arabians aff●● it to be the gum of a huge tree with white leaves , under whose shadow many wild beasts may lye and that after earth-quakes there is great plenty found ; that it is in quality cold and dry in th● third degree ; some late writers follow them i● their opinion of a gum , as mathiolus , amat● lusitanus , garcias ab borto , &c. plateareus hold it to be the juyce of an herb . but we must consider that they make two sorts of camphir , th● one of borneo , the other of chyna . for that 〈…〉 chyna they confess it is adulterated with bitumen : and that is the only camphir in use with us . but that of borneo to be a simple gum , and that a pound of this is valued as dear as an hundred pound weight of the other . so that all th● doubt lieth in this camphir of borneo ; which whether it be a gum or no , is still in controversie . for the arabians not trading into those parts had the notice hereof only from others , as serapio and avicen do confess : and amatus lusitanus faith the inhabitants will not suffer stranger to come ashore to see it . so as we have been kept in ignorance a long time from the true knowledge of it . and garcias ab horto tells us that all his knowledge of it , is but by relation ; himself not being able ●●trável to see it , partly by reason of his age , and partly for his continual imployment about the viceroy , yet be faith , that that he had a piece of the wood given him : on●ly edvardus barbosa reports that he did see the place in borneo , and found it to be of a mineral nature . but barbosa his testimony is not authentical , having failed much in other of his relations : as where he reports that the purcelan of china is made of oyster-shells , &c. he is contradicted by consalvus mendosa a man employed in those parts by the king of spain , for such discoveries , and also by hugo a linschoten , a man of great observation , and both of them of far better credit than he . i procured some of that camphir to be brought from thence by my worthy friend captain best , but whether it be a gum or a bitumen , by the view i cannot discern . but if it be a gum , faith solinander , why should it abound more after earth-quakes ? and why should it burn and not dissolve in water ? no gums will burn , and all gums will dissolve in water : and earth-quakes make no trees fruitful , but may cast forth minerals . that there is a natural bituminous camphir , i make no doubt : and agricola proves it sufficiently : and the bath in remandiola near rhegium shews it . also the well by muntzbach , where tabernomontanus faith there is mineral camphir , averroes faith , it is affinis bitumini . i confess that when i published my first edition , i was perswaded by solinanders judgement , to think all camphir to be a bitumen , and namely that of borneo , but since upon better enquiry , i find it otherwise . for● captain best , beside● the relations made unto him in the indies , concerning this camphir , that it was from a tree , hath also procured me the testimony of master andrew gogganel , under his own hand , that both the camphir of borneo and sumatra , are gum● of a tree , and no bituminous matter , himself having been at the gathering of it , and at the cutting down of some of the trees . he hath also traded much in that commodity , and vented it a● japan ; where it seems , as also at chyna , they mix and adulterate it with some other matter , to increase the substance , and abate the price ; which mixture perhaps may be some bituminou● substance . this master cogganell hath lived 1● years in those parts , and speaks the usual language , and hath been often upon that island o● borneo . now for solinanders reasons , they are easily answered : no gums , faith he , will burn , and all gums will dissolve in water . i grant it , if you take the word gum in a strict sense , for wa●ry gums , as tragacanth , arabick , &c. but we use the word gum in a more general sense , comprehending under it all rosins , turpentines , pitches , &c. which being unctuous and oily , will readily burn , and will not dissolve in water . among these gums or rosins , we reckon camphir , and so that argument is answered . as for his other argument drawn from earth-quakes , mentioned by the arabians , after which there is commonly more plenty of camphir : this doth not prove it to be a mineral ; for earth-quakes are as apt to cast up fresh mould , whereby trees are made fruitful , as minerals . wherefore let us subscribe to the antient arabians , although they were not eye-witnesses hereof , and to the later observations of spaniards and others ; especially now that we have a countrey-man of our own , who hath had as good means to learn the truth of this , as any european ever had ; who is yet living , and able to give satisfaction to any that are curious in these points . now for the qualities of it , the most general and truest opinion is , that it is cold and dry . matthiolus judgeth it to be hot for three special reasons . first , because it burns , and is a great fuel to fire . if this argument be good , then flax , and straw , and paper , and touch-wood , and spunck should be hot ; for they are apt fuels to fire . secondly , because it is , odorata , and he holds all odorata , to be calida : galen is of another opinion , and holds the judgement of simples by favour to be uncertain . and as for camphir , galen knew it not . avicen faith expresly of camphir , that although it be o●●●ata , yet it is frigida . and if mattbiolus his rea 〈…〉 were good , then roses and violets , and vinega● should be hot ; for they are odorata . it is true that all favours arise from heat , as gal●n faith , and all compounded bodies have some hot parts : but we speak of the predominancy in the subject , and of the operation it hath upon mans body . thirdly , because it bites the tong●e . so doth juice of lemons , and barberies , and vinegar , &c. and yet they are cold . wherefore i conclude our camphir to be in quality cold and dry , and of very subtil parts . these bitumina being unctuous and oily , dissolve not of themselves in water , without the help of some mineral juice , but may be confused with it . and we have many fountains and lakes which participate with them . in shro● shire at pitchford , is a spring that casteth for● bitumen swimming upon the water . the like w● read of in avernia in france , between clartmond and monferan , where the people gather 〈…〉 for their uses . in italy there are many fountains yielding bitumen ; at maianum , and sasso●● and salsa , and herculanum at the foot of the mountain vesuvium , at baia , and also at the cape of s. helena , and in the isle of woolfs there are fountains of pitchie bitumen , which are used to pitch ropes and tackling , as josepbus acost● reports . and we have that famous lake aspha 〈…〉 tites in jud●ea , so full of bitumen , that it hardly suffers any thing to sink in it . the river lipari● in cilicia , by reason of a spring near solos , is 〈…〉 full of liquid bitumen , as they which swim or wast in it , seem to be anointed with oyle . also there are bituminous springs in saxony at bruno , i● swevia the lake tegera , at gersedorf under the mount jurat , in asia by tralleis and nissa . also in the west-indies there are many found which they put to use for shipping . and this bitume● is the chief ingredient in our baths at bathe i● somerset-shire , although diluted with much nitre , which makes the solution the better , and the water more clear . that bitumen is predominan● in these our baths , may be proved by the effects , because we finde them exceedingly to comfort the nerves , supple the joynts , dry up theumes , cure palsies , and contractions , being distinctly used , tinct silver into the colour of gold , &c. also by the bituminous favour of them , and by the neighbourhood of cole-mines in those parts . all which do argue bitumen to abound in them . and whereas doctor william turner in his treatise of these baths , thinketh brimstone to be the chief mineral , and copper next ; i am not of his opinion . the actual heat is no argument of brimstone , as shall be shewed when i come to that point : neither doth the favour bewray it . but his reason for copper is very weak . he found a marchesit upon one of the hills , which he thought to hold copper : but marchesits although they shew yellow , yet they seldom hold copper , or any other metal . but his discourse hath perswaded john bauhinus to publish it confidently to the world. i shall have occasion to speak more of this hereafter . and thus much of bitumina . chap. vii . of mineral juyces concrete : called by the alchymists , salts . the four principal sorts of them ; salt , nitre , allum , vitriol . a fourth sort of minerals are concrete juyce● which are mineral substances dissoluble in water . these the alchymists call salts , and are the means of communicating all other minerals with water . for as water is apt to dissolve and extract vegetables , so are these concrete juyce● apt to dissolve and extract mineral substances . and although they are found sometimes liquid being dissolved by moysture ; yet we call the● concrete , because they will be concrete whe●● the adventitious moysture is removed . our mineral authors do make many sorts of these according to the several minerals which they imbibe : but in truth they may be all reduced to four heads ; salt , nitre , allum , and vitriol . and each of these hath divers species , as gebe● and casalpinus say of salt , quot genera calcium , tot genera salium . concerning vitriol there may be some doubt whether it be a distinct specie● from allum , and have received only some tincture from copper or iron , or from some of their brood , which are called excrements . for in distilling oyle of vitriol , the lute wherewith the glasses are joyned , will yield perfect allum . and vitriol being boyl'd , ariseth in bullas as allum doth , and shoots like allum in glebas ; as salt doth in tesseras , and nitre in stirias . the shooting or roching of concrete juyces , is worthy to be observed , seeing every kind hath his several manner or fashion of shooting , whereby a man may see the perfection of each kind . for example , if salt-peeter be brought you to examine whether it be perfect good or not , dissolve it in water , and set it to shoot in a wooden-dish , or with sticks of ash , or other porons wood : and if it shoot in needles , ( in stirias ) it is right . but if any of it shoot in squares or angles , or lumps , it is mixt , and unfit either for medicine or gunpowder . the common salt-peeter being prepared and cleansed with ashes , hath commonly much of the salt of the ashes mixt with it in the liquors , which being brought to shoot , will settle first upon the wood in squares , ( in tesseras ) and then the salt-peeter will shoot upon it in needles . these needles are good salt-peeter , but the squares are other salt , and weaken the saltpeeter in his operation ; the like you may judge of other concrete juyces . there are also certain stones which we call fluores , which do naturally shoot in divers forms : as christal into fix squares ( in sexagulos . ) sparr , which the dutch call sput or querts , shoots into points like diamonds , as we see in those cornish or bristol-stones : osteocolla found by darmstadt , in the palatinat , like bones : others like oyster or muscle-shells , &c. the reason of this several shooting in concrete juyces and other minerals , is hard to give . for if it did lye in the thinness or thickness , or clamminess of the matter whereof they were made , that difference were taken away when divers sorts are dissolved together in the same water , for one would qualifie the other . but we find that this mixt water will yield his several salts distinctly , and all at once . so that it seems , for the ornament of the universe , that nature hath so distinguished these species , as it doth plants ; among which some have thick leaves , some thin , some long , round , jagged , &c. some have bulbous-root● , some long , stringy , &c. so in their flowers , fruits , colours , smells , &c. every kind hath his own fashion . the reason hereof scaliger saith cannot be drawn from the elements , nor from the thinness , thickness , clammíness , heat , cold , dryness , moysture , plenty , scarsity , &c. of the matter but only from the form , anima , seed , &c. which frames every species to his own figure , order number , quantity , colour , taste , smell , &c. according to the science , as severinus terms it which every seed hath of his own form . so als● it is in minerals , which have their several and di●stinct species in nature , and their seeds to maintain and perpetuate the species . now that thes● concrete juyces are not bred commonly in thes● forms in the earth , the reason may be , either because they are often intermixt with other minerals in their generation , or that their matter being plentiful , and room scanty , they have n● scope to display themselves in their proper forms or perhaps they want water to dissolve then . but by artificial preparations , we find these d●stinctions : in which it is doubtful whether hot or cold , or dryness , do procure this shooting ● roching in concrete juyces , and whether the sam● causes procure it in all . for dryness it is certain that as moysture dissolves them , so dryness co●geals them ; but dryness being a passive quality , is , not sufficient ; it must be the action either of heat or cold , or both ; and the right ordering of these will open a door to the artifice of bay-salt , here in england , as well as in france or spain , or the isle of mayo . among these concrete juices , agricola reckons sulphur , bitumen , auripigmentum , sandaracha , chusocola , aerugo , myfi , sori , melanteria , &c. but if we examine , them aright , we shall find , that either they are not dissoluble in water as concrete juices should be , or they are some of those juices tincted or incorporated with other minerals . all these mineral juices are accounted hot and dry , and astringent , and detergent , some more , some less ; and we take it so upon trust . but this point requires further consideration and distinction . salt is a fixed substance , not volatile in the fire , astringent , detergent , purging , dispersing , repelling , attenuating , makes an escar , and preserves from putrifaction , as dioscorides informs us , and galen confirms the same , adding that it is hot . but we must understand galen with his limitation , lib. 6. cap. 30. that the more it is detersory , the less it is astringent . and all astringent things are cold , as he avoucheth , lib. 4. cap. 6. acida , acerba , & astringen●ia omnia frigida . now if salt be astringent , it must be cold by galens own rule , and it is not enough to say it hath warm parts in it , but being an uniform substance , we must determine of it expredominio . also galen lib. 1. sympt . cap. 4. comparing pure water with sea water , seems to affirm that sea waters , before it have received any great adventitious cold , may cool our bodies . and so this place is understood by anthonius maria venustus in consilio pro petro picardo . the repelling quality , and the making an escar , and the preserving from putrifaction , are arguments of driness , and not of heat . for as heat and moisture are principal agents in generation and corruption ; so cold and driness in preservation . also i should impute the purgative and detersory qualities in salt rather to the tenuity of parts , and the stimulation which i● hath from thence , then to any heat ; for then 〈◊〉 sennertus faith , all hot things should purge ; instit . lil . 5. part . 1. cap. 11. vuleriala in g●● de constit , artis pag. 447. and mesne can● universal . cap. 1. rejects all elementary qualities , temperaments , similitudes , or contrarietio● of substances , &c. in purging thedicines . all tamarinds , myrabolans , and antimony 〈◊〉 purge , and yet are cold , venustus , pag. 13● but the purgative faculty of medicines is fro● stimulation of the expulsive faculty of the stomach and guts , and not from attraction b● heat of peculiar humours , as hath been imagined . heat may serve as an instrument to actu● stimulation , as cold doth dull and benumb 〈◊〉 faculties , but neither heat nor cold are principal agents in this work . and whereas rhub● is thought to purge choller only , sena and polipody melancholy , agarick flegme , &c. because we see the excrements tincted with the same colours , it is a deceit ; for these purgation do colour humours in that manner . yet i do not deny a distinction to be made of purgations in other respects . and our antient physitians through long experience have found out the right use of purging medicines , and their true distinctions for several uses for mens bodies : as that some do purge gross humours , and some thin , some are strong , and some weak : some are comfortable to the stomach , or liver , or spleen , &c. and some hurtfull to some of those parts : some are too hot in some cases , and some temperate , &c. but they have not discovered the true cause of this purging quality : some attributing it to a celestial influence , some to a hidden quality , which is as much as if they bad said nothing : some to a sympathy , antipathy , &c. for my part i hold the purgative quality of mixt bodies to lie principally in the terrestrial part of them , which is their salt : and therefore the chymists use to acuate their purging extracts with their proper salts . it were much better if they could make their salts without calcination ; for then they should retain the taste of the simples , which lyeth in the salt , and much other virtue which the fire consumes in calcination . it were a delicate thing to have all our vegetable salts to retain the taste of the herbs and simples , from whence they are drawn : as of wormwood , bitter ; of sorel , sour ; of licoris , sweet , &c. there are in mine opinion , three several wayes for it , although they be laborious . the one is by precipitation , when the juice or strong decoction of any simple is precipitated by the addition of some appropriate liquor which will strike down all other parts in the juice or decoction ; but the salt which is in it will not easily precipitate , but will remain in the liquor , and must be severed either by evaporation , or by roching . but in this work we must make choice of such a precipitator , as may not infect our salt with any strange quality . another way it to make an extract of the simple which we desire to work upon , and when we have made it so dry as it will be powdred , then pour upon it pure spirit of wine , which will dissolve no salt , if it be without flegme . by this means throngh often repetitions of new infusions , untill the extract will yield no more tincture unto the spirit of wine , you shall find the salt in the bottome , as a substance which the spirit of wine will not work upon , nor dissolve . a third way , as i conceive , may be in manner of the working of salt-peeter , by putrifying great quantities o● the herbs , untill they become earth : and the● by infusions with water , to extract the salt , which will not putrifie with the herb , but will remain in the earth . the second course i have tryed , the other wayes are very probable . in these salts do lie the chief virtues of many simples either for purging by stool , or urine , or for cleansing , cooling , drying , stimulating , opening o● obstructions , attenuating of gross humours , astriction , corroboration , &c. according to the nature of the simples : whereas the other salt which are made by calcination , have lost these virtues by the violence of fire , and cannot be distinguished the one from the other . nitre is a volatile substance which doth dry and attenuate more then salt , and although it hath not so much astriction as salt is said to have , yet it seems to cool more then salt , perhaps because it is of thinner parts , and penetrates more , and that is the reason that it serves better for the dissolution of metals . in physick we find our sal nitrum ( which is a kind of it ) to cool the body mightily , and therefore used in juleps . these nitres also are apt to move sweat , especially those that are drawn artificially from mixed bodies , as from boles , cordial herbs , bones , horns , teeth , claws , hoofs , &c. which are drawn by sublimation . and these parts of animals are found to be very soveraign against venome and maligne humours . the reason of it i take to be , not only the drying quality they have , whereby they resist corruption of humours , but also & principally by reason of their volatile salt or nitre , whereby they move sweat , and expell from the center of the body . for all their salt is volatile , as may appear by this , that you can never make any lixivium , out of any of these animal medicines , by calcination , as you do out of vegetables ; their salt being altogether evaporated by the fire . this volatile salt being taken into our bodies , and actuated by our natural heat , is commonly very diaphoretick : and this is it which makes our bezoar stones , contrae-yerva , ungula del bado , and supposed unicorns horn to be in such esteem . sal ammoniacum , is also a kind of nitre , and volatile , and so is borax and altincar : but these are commonly mixed with sal alcali , and urin or vinegar , and so made more fix . there is also a natural fix borax found in the isle of lamlay neer dublin in ireland , which perhaps the sea water hath fixt . allum and vitriol are much alike , but that vitriol hath a garb from copper or iron . these are very astringent , and without doubt cold , whatsoever hath been held of them . the waters or slegms distilled from them , do exceedingly cool in juleps , as quercitan and claudius dariot , have observed , and we also by daily experience do find true ; by reason of the intense acidity they have , being distilled from their terrestrial parts . also those acidula which the germans call saurbrun , proceeding from these juices , are much used to quench the heat of fevers . it may be objected , that they are corrosives , and will eat into metal , and therefore must be hot . but by the same reason , the juices of lemons , barberries , howsleek , &c. should be hot , for they will carve iron . to bite and eat as a corrosive , are not arguments of heat , but of piercing . wherefore hypocrates saith , frigus ulceribus mordax , cold bites ulcers ; and frigus est principium destructivum , ut calor generativum ; cold is a destructive principle , and heat a generative . and therefore it is more probable that these corrosives are more cold then hot . these two mineral juices are not so readily dissolved in water , as the other two , and wil be more easily precipitated by any opposite substance that is more familiar to water . i omit the several sorts or these concrete juices and their admixtures with other minerals , as impertinent to my purpose : wherefore i will shew some examples of each of them in natural springs . for salt springs , josephus acosta tells us of a rare spring at a farm neer cusco in peru , which as it runs , turns into very white salt , without any fire or art , in great abundance . in germany are many salt fountains , at luneburg , stafford , salt ●burgh , aldondorf , halstat , &c. in italy , in agro volaterano , &c. in sicily , at solinantia , is a salt well which is hot ; and so are the pegasaei fontes in caria . also the fountain by medon in traesen is both salt and hot . our wiches in cheshire are well known . there are also rivers of salt water by the caspian streights , and in spain , and caria , and in bactria , ochus and oxus . also there are salt lakes , as the terentine lake in italy ? the lake between strapela and seburgh ( mentioned before ) in germany , three lakes in sicily , and besides an infinite number in other countreys , the lake of lakes , the sea. all which receive their saltness from mines of salt in the earth , which are very frequent and huge in bigness , as may appear by the rocks of salt in bohemi● , in monte carpato , in polonia , within two miles of cracovia , in helvetia , and rhetia , where they have no other salt but from the rock . as also by the caspian streights , are great rocks of salt. but marous paulus venetus , tells us of a rock or mountain of salt in thaican , able to furnish all the world with salt. so that it is no marvail that the sea is salt , seeing it pierceth into the bowels of the earth , and discovereth many great rocks of salt which dissolve in it . and this is the true cause of the saltness of the sea. the other causes alledged for it , are very improbable . for whereas aristotle and his followers attribute the saltness of the sea , to the evaporation of the fresh and sweet parts of the water , by the sun , and to an adustion procured also thereby : i answer , that neither the one nor the other can breed a substance in the water , which was not there before . for qualities can breed no substance , and adustion is but a quality imprinted , and no substance . neither can evaporation breed any , but only discover that which was in it before , by taking away the thin parts , and leaving the terrestrial behind . but we see the sea water to contain in it the substance of salt , and most of the salt which we use is made of sea water and no man will deny that this salt is differing from water in his substance and generation , being a distinct species in it self . and whereas they alledge for confirmation of their opinion , that under the torrid zone , the sea is more salt then in other parts , the sun exhaling more there , and making a greater adustion ; i doubt it , both for the large & plentiful rivers which those parts afford , beyond any other parts of the world , and also for that the sea water there is not hot , neither are the beams of the sun so hot , but that men do endure them : and therefore not likely to breed an adustion in the sea water , which must first be hot , before it be adusted . also it may be that those parts do abound in rocks of salt , as we read of people in africa , called ammantes , who make them houses of rock-salt , and castles , as that in sin● geraico , which is five miles in compass , and all of salt : also the mountain oromenus in india is all of salt. moreover if the sun be able to do this in the sea , which is alwayes in motion , whereby it eludes the force of the beams ; why should it not do the like , and much more in standing lakes , as the lemanus and such like ? they answer that lakes are continually supplyed and fed with fresh water from springs . but so is the sea continually fed with fresh water , and in as large a proportion , caeteris paribus , as lakes are . for as the sea is not increased by the influx of fresh waters , no more are divers lakes , but keep the same fulness , and sometimes are lessened . and whereas they say that the upper part of the sea is more salt then the botome , they speak against all reason , salt being heavier then water , and against experience , as i have shewed in the former chapter . also aristotle in some places confesseth it . but if any man will take the pains to vapour away 100. tun if he will of fresh water , i do assure my self he will not find one grain of salt at the bottome , if it were not in the water before . this may be tryed also in any distilled water , which we are sure can have no salt in it , ( for salt will not arise in distillation ) and is as apt to yield salt as any other water , if adustion or evaporation would breed it . wherefore the saltness of the sea is not from evaporation or adustion , but must needs proceed from rocks of salt in the earth , which the sea doth , wash , and dissolve much of it . and considering the great use of salt , both for other uses , and for generations , nature hath provided enough of it , especially in the sea , which is more fruitful in that respect , the land. wherefore venus was called a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : est venus orta mari. nitre is seldome found in bathes alone , but mixt with other minerals , which it dissolves , and infects the water withall . yet we read of a nitrous lake called letis , neer cālestria in macedonia , where they use to make nitre , and vent it to all parts . so they do at the nitrarit in egypt . also the lake arethus● in armeniae , is full of nitre . at menis in phrygia is a spring of nitrous water which is hot : also in leonte is a hot nitrous spring . bellonius makes mention of a nitrous fountain neer belba , and of abundance of nitre upon a plain neer thereunto , which seems to be that which pliny calls halmariga . but he denieth that there is any mine of nitre under the earth , but that all i● bred out of the soyle as an efftorescens of the earth : baccius saith the same of salt-peeter . agricola saith , that as the true nitre is gathered upon the plains of media above the earth , so is salt-peeter found above the earth in many places of saxony : that nitre is gathered upon the plains of media , are plinies own words . exiguum fit apud medos canescentibus s●scitate convallibus ; there is a little to be found among the medes , where the valleys are white with drought . so that it seemeth , his opinion was , that nitre is not bred in a mine under the earth , as gesner also saith , epist . lib. 3. pag. 134. but in the earth it self , as the chief fatness it hath to further generations . and seeing earth is the mother of all terrestrial bodies , it is not left unfurnished with those mineral juices , nor ought else that is requisite for the production of species : it hath been observed by some , that nitrous water is the best soyle for ground , and brings all plants to perfection far sooner then any other dung , and therefore the egyptians water their coleworts with nitrous water , nitrosa viridis brassica fiet aqua . if you a colewort green would see , then let your water nitrous be . our salt-peeter men do find , that ●any fat earth be covered from rain and sun , so as it spendeth not his strength in producing of herbs or grass , it will breed plenty of salt-peeter , otherwise it will yield none . the difference between salt-peeter , and the antient nitre , appears in this , that a pound of nitre being burnt , will leave four ounces of ashes ; salt-peeter will leave none . salt-peeter is actually so cold , as being dissolved in water , it is used in rome and naples to cool their wine , and doth it as well as ice or snow . also we use it inwardly in cooling juleps , and therefore it seems also to be potentially cold , as bellonius judgeth . now i come to allum ( indignum vix ipsa jubet renovare dolorem ) the greatest debtor i have , and i the best benefactor to it , as shall appear when i shall think fit to publish the artifice thereof . in illua , a mile from rio , is an allum fountain : also there are divers in agro senensi , volaterano , lucensi , in italy : balneum de villa is full of allum ; and with us in shropshire at ●●kenyate , are allun springs , whereof the dyers of shrewsbury make use instead of allum . as for allum mines , they are frequent almost in all countreys , but the chiefest that are wrought , are at capsylar in thracia , at telpha neer civita vecchia in italy , at commato● by aussig in germany , and with us in york-shire . in ireland there have been allum works neer to armagh , as thurneiser reports : also at metelia in spain , at mazaron neer carthage , at hellespont , massa , montrond , piambin , volterra , campi●lia , &c. as beringaccio sienese reports . also there are divers earths yielding allum , as at guyder in carnarvan-shire , at camfurt in dorset-shire , and in the isle of wight . but i will contract my self for allum , and come to vitriol . vitriol , as i have said before , doth participate much with allum in the manner of shooting ●● roching , which is in glebas , in the hard dissolution and easie congelation , in their arising in bullas being burnt , and in their precipitation : insomuch as it is probable that the basis of vitriol is nothing but allum . it is found in mineral waters of two sorts . the one where the very bod● and substance is dissolved ; as in cyprus , which galen describes , where the water is green : also at smolnicium in hungary , in transilvania al● carpatum montem , at nensola , & c. in which places copper is ordinarily made out of iron by infusing it in these waters . i will not determine whether this be transmutation of one species into another , as some do hold , or rather a precipitation of the copper which was formerly dissolved in the water by means of the sharp vitriol which meeting with iron , corrodes it , and imbibeth it , rather than the copper , and so lets the copper fall , and imbraceth the iron in place of it . we daily see the like in aqua-sortis , which having imbibed one metal , will readily embrace another that is more familiar to it , and let fall the first . so allum or copperass-water having some strong lixivium of tartar or other calcin'd salt put to it , the allum or copperass will presently salt to the bottom , and precipitate and give place to the lixivium , as a thing more familiar to water , and of more easie dissolution . but as i said , i will not determine this question , because it is not much pertinent to our business . yet i will not omit the judgement of lazarus ercker the emperors chief mine-master in the kingdom of behemia who professeth that he was long of this opinion , but altered it upon this reason ; that by exact proof he found more copper stricken down this way by iron , than the water before did contain , and with the copper some silver . the other kind of vitriol water is , where not the body and substance of vitriol is dissolved , but the spirit or vapour , or quality communicated to the water : of this sort are our vitriol baths for the most part , and these are in themselves wholsome , and are sour , if the vitriol be predominant . such are most of our acidulae ; whereof we have many in viterbio & volaterano , balneum ad mor●um dictum , saurbrun by franckford ad oderam , &c. there are sour waters also from allum , but milder : also from sulphur , whose spirit or vapour being burnt , is little differing from the spirit of vitriol , but somewhat fatter . but the most part of our acidulae are from vitriol . this sour spirit of allum , vitriol or sulphur , libavius judgeth with thomas jordanus to be , in the terrestrial parts of these minerals , because it goeth not away by boyling or distillation , and therefore to be communicated with water by the corporal substance or juyce of them . but that holds not in mineral spirits which are heavier than water , as may appear by evaporation of any water made sour with spirit of vitriol or sulphur , where after long evaporation , that which remains will be more sour than before evaporation . so it is also in vinegar , being a vegetable juyce . the spirit of wine doth certainly arise first in distillation , and the first is the best , being more volatil than the vapour of water . but this spiritus acetosus which is in sulphur , allum , vitriol and vinegar , ariseth last ; and the more you distill away from it , the sharper it ariseth , and the sourer is that which remaineth . thus much for vitriol and concrete juyces . chap. viii . of mineral spirits ; quick-silver , salphur or brinsstone , arsenick , with his kinds , cadmia . afist kind of minerals are called spirits ; these are volatil in the fire , and have ingression into metals , but no metalline fusion . these are quick-silver , sulphur , arsenick , cadmia , rusma , &c. all which being volatil , will easily sublime , and being mixed with metals , as cadmia's ordinarily to make brass , will alter the colour of the metal , and make it less fusible , and less malleable . i will briefly run over the examples of these and their virtues or qualities , being more obscure , and in our baths less useful than the former , and more rare . qnick silver was not well known to galen , for he confesseth that he had no experience of it , and did think it to be meerly artificial , and not naturally bred in the earth . dioscorides makes no mention of the temperature of it , but holds it to be a pernitious venome , and to fret the entrails ; although matthiolus affirms that it is safely given to women to further their deliverance , and we find it so by often expcrience , both in that cause , and in worms , and in the french disease and leprosies , if it be skilfully prepared , and with judgement administred . fallopius holds it to be one of the miracles of nature . those that take upon them to determine of the qualities of it , are much distracted ; fome reckoning it to be hot and dry , and some cold and moist ; and both in a high degree . but in this account they consider not the qualities of the ingredients in the preparation ; whether it be sublim'd or precipitated . for my part i know not how to reduce 〈◊〉 to the elementary qualities : neither am i ashtmed of mine ignorance in it , seeing no man hitherto hath given true satisfaction herein . and if it be true that the elements do not concur to the generation of mixt bodies , ( as i shall shew , cap. 11. ) we need not marvail if we find the● not where they be not . but for our own use , where reason fails us , let us be guided by experience . we find by experience , that it cuts , attenuates , penetrates , melts , resolves , purges both ad centrum & a centro , heats , cools , &c. and is a transcendent beyond our rules of philosophy , and 〈◊〉 monster in nature , as renodaus faith . for our purpose it is enough to know whether it will impr● any quality to water ; which fallopius , bacei●● solinander , banbinus , and felix platerus do acknowledge . but it gives no taste to it , neither have we many examples of baths which contin●● it . in serra morena in spain , near the village almedien , is a cave where are many wells i●fected ( as is thought ) with quick-silver , because much of that mineral is extracted from thence out of a red stone called minium nativum . about fifty miles from thence in v alentiola , then is another fountain called la nava , of a sha● taste , and held to proceed from quick-silver and these waters are found wholsome . so are 〈◊〉 waters at almagra and toletum , and others by the river minius , which are hot . there are man venomous springs attributed to quick-silver , 〈◊〉 the red fountain in a●thiopia , others in boetia , caa in trigloditis , stix in arcadia , stix in thessalia , licus in sicilia , &c. which perhaps are from other minerals , feeing we find some from quick-silver to be wholsome . for mines of quick-silver , we read of many in baetica , attica , ionia , out of a stone which pliny calls vomica liquoris aterni . in germany at landsberg , at creucenacbum , schenbach , baraum above prage , kunningstien , &c. in scotland three miles beyond barwick , i found a red stone , which i took to be minium nativum , seeing agricola makes mention of it in scotland , but by a mischance could not try it . sulphur attracts , contracts , resolves , mollifies , discusses , whereby it shews a manifest heat , though not intense , yet the sume of it is very sour , and therefore must cool and dry : and i perswade my self that there is no better sume to correct venomous and infectious air , than this of sulphur , or to remove infections out of rooms , clothes , bedding , vessels , &c. we must acknowledge differing parts in all compounded bodies ; as rhubarb hath a purgative quality in the infusion , and an astrictive in the terrestrial substance , where the salt hath been by infusion extracted . the substance of sulphur is very fat ( sulphure nihil pinguius ) faith felix platerus , and this is the cause of his easie taking of fire , and nor any propinquity it hath with fire in the quality of heat : for if it were very hot , dioscorides would not comment it purulenta extussientibus , the next door to a hectick . also galen faith , that fat things are moderately hot , and are rather nutriments than medicaments . now for sulphurous baths , they are very frequent , and if we should believe some , there are no hot baths but participate with sulphur , but they are deceived , as shall appear hereafter , when we come to shew the true causes of the heat of baths . neither are all sulphurous baths hot . gesner reports of a bath by zurich very cold , and yet sulphurous , agricola of another by buda in pannonia . in campania by the leucogaean hills , are cold springs full of brimstone . also there are hot baths without any shew of sulphur that can be discerned , as the baths of petriolum in italy , the baths caldanelloe and de avinione in agro senensi , de gratta in viterbiensi , de aquis in pisanis collibus . divi johannis in agro lucensi , in alsatia another not far from gebersallerum , &c. all which are very hot , and yet give no sign of sulphur either by taste or smell , or effects . and yet no doubt there are many baths having a sulphurous smell from other minerals ; as from bitumen , vitriol , sandaracha , allum , &c. which are hardly to be discerned ( if at all ) from sulphur . so we commonly say , if a house or a tree be fet on fire by lightning , that it smells of brimstone when there was no brimstone there . mans things combusted , will yield a nidorous smell , not discernable after burning what the things were . but there are divers truly sulphurous baths which contain sulphur , although not perfectly mixt with the water without some medium , but only confused : for perfect sulphur will not dissolve in water no more than bitumen , the spirit of sulphur may be communicated to water , and so may the matter of sulphur before it hath attained his perfect form and consistente : otherwise it is only confufed with water , and alters it into a milky colour . sulphurca nar albus aqua , nar with sulphurous water white . at baia are divers hot fulphurous baths , and every where in hetrnria , in sicily , in diocesi panormitana ; the baths of apono , as savanarola muntagna , and fallopius avevs , although john de dondis denieth it ; the bath of astrunum , of callatura , s. euphemie , aquisgran , brigenses thernmae in v alesiis helvetiorum , aqua sancta in picenis , and an infinite number every where . baccius reckons our baths of bath among fulphurous baths , from the relation of edward carne when he was embassador to jnlius tertius , and panlus quartus . i will not deny some touch of sulphur in them , seeing we sind among bituminous coals , some which are called metal coals , with certain yellow vains which are sulphur . but the proportion of sulphur to bitumen , is very little , and therefore i do not hold them sul-phurous & pradominio . this is enough for sulphur . concerning arsenick , it is a venomous mineral , and therefore i need speak noth ng of the baths which proceed from it , but that we take heed of them ; it is likely that those venomous waters and vapours which kill suddenly , do proceed from arsenick , as at cicrum in thracia , font neptunius in terracina , at peraut by mompelier , the lake avernus . the cave of charon by naples . under arsenick we may comprehe . d auripigmentum , risagalum , sandaracha , rusma , &c. i hear of but one mine of rrsma in ciprus , from whence the turks have it to take off hair , and it doth it best of any thing known , as bellonius and platerus report , and i have made tryal of it oftentimes : the former sorts of arsenick are found in misia helltspontia in ponu , by the river hippanis , which is made bitter by it . in the lesser afta , between magncsia and euphesus in carmania , &c. it is accounted to be extreme hot and putrifying . cadmia is either natural or fictitious : th● natural is often dangerous in germany , as agricola saith , especially that which is liquid , whic● is a strong corrosive : the other is of the natu● of copper , moderately hot and cleansing . as especially good to clear the eyes , as calamina● and tntia . it is found in copper mines , and ● it self in ciprus , as galen saith by the city sol● also in agro senensi , vicentino , bergomensi , no● como , where they make brass with it . unde meadip hills there is much of it . the baths ● saint cnssian do participate with it , and cicp his baths neer baia. also the bath at zurich● helvetia , and grotta in viterbio . thus much for spirits . chap. ix . of mean metals , or half metals . bismutuin or tin-glass , antimony , bell-metal . asixt sort i make to be mean metals , or half metals , which are mineral substances , having metalline susion , but are not malleable , as metals are : and therefore being mixt with metals , do make them brittle . these are bismutum , or plumbum cinereum , antimony , bell-metal , which geber calls magnesta , in dutch speisscalaem also may be reckoned among those , which is a kind of white metalline cadmia , brought out of the east-indies , which hath both metalline ingression , and metalline fusion , but not perfectly malleable . these although they are more volatil than metal , yet by reason of their fusion into a king , are not so easily sublim'd as the spirits . bismutum is tnat we call tin-glass , differing both from tin and lead . candidins nigro , sed plumbo nigrins albo , whiter than black , but blacker than white lead . it was not known to the antients , and therefore we can say little of the qualities of it . it is found in england , and in misnia , and at sneberg in germany , and in very few places else . i read not of any waters that participate with it : neither can i say much of antimony , but that dioscorides saith it cools , binds , opens obstructions , &c. and galen , that it dryeth and bindeth , and is good for the eyes , &c. but of the purging quality they write nothing , although we find it to purge violently , both upwards and downwards : whereupon we may g● ther that all purging medicines are not hot , as ● have touched before . cambden faith there is ● mine of it in cumberland : it is found in italy in thinni montibus , in senensi agro in the county of s. flora , and in germany in many place but i read of no waters that participate with ● unless we should judge all purgative waters to be infected with it , as neer ormus , purchas write of such a spring which purgeth . sawanarola● balneis romandiolae , mentions a. spring at m● dula , which purgeth . also balneum tertutii ● agro pistoriensh , fallopio ; also the sour wat● of mendich and ponterbon do purge choler , rulandus saith . at none-such we have also a p● gative spring , which may participate with a● timony or nitre , or both : but purgative wa● are rare , unless it be ratione ponderis , by the we● and quantity , and so any water may purge , ● our bath-waters do purge in that manner , and the addition of salt , which gives stimulation ● it . this our bath-guides do ordinarily presc● to such as will be perswaded by them , not kno●ing how it agreeth with their griefs , nor ho● may do hurt in many respects , as oftentime● doth . bell-metal is thought to be a mixture of ●ward● and copper-oars , as kentman judgeth , an● found in our tin and copper-mines in c● wall . i read of no waters infected with it , no● any use it hath in physick . chap. x. of metals ; gold , silver , iron , copper , ti● lead . the seventh and last sort are metals , mineral substances , fusible and malleablé . these are commonly distinguished into perfect and imperfect ; perfect , because they have less impurity or heterogenity in them , as gold and silver . the rest are called imperfect , because they are full of impurities , and they are either hard or soft . hard , as those which will indure ignition before they melt , as iron and copper : soft , which will not , but melt at the first , as tin and lead . all these metals are found in his majesties dominions , and many of them i perswade my self , might be wrought to better profit , if our smelters were skilful , or were not hindred by si●ister respects . but especially we abound in the imperfect metals more than enough to serve our own use . and for the perfect metals , i have seen both in cornewall and at crayfordmuir in scotland , perfect gold ( which the dutch call gedigen ) in grains among sparr . also among other metals , it is ordinarily bred , as iron and copper , and tin. but from tin it is hardly separated without more waste of tin than the gold is worth . from iron and copper i see no reason but it might be separated with advantage . for silver , there is much lost for want of taking ●t forth of lead-oars : for whereas those oars which are rich in silver , are commonly hard of fusion ; our mineral men either neglect those oars , and work them not , or else they mix some s●●●ll proportion of them with their poor oars , which are easie of fusion , and so make the metal so poor , as it is not worth the refining . whereas if they were wrought by themselves , they would yield in silver upon every tun , some 20 ounces , some 40 , some 60 , some 80 , more o● less . for copper , whereas we fetch our pins an● tags of points from other countreys , yet n● doubt we might be furnished of our own , bo● for these and other uses . we have but one copper work that i hear of in all his majesties dominions , and that is at kesnick in gumberland but copper mines are found in divers other pa 〈…〉 as in cornwall at trevascus , and other places 〈◊〉 york-shire , scotland , ireland , &c. and no dou 〈…〉 many are concealed , by reason they are min 〈…〉 royal. if these were wrought , and wrought 〈◊〉 ter a good manner , it is likely they would bri 〈…〉 a good advantage to his majesty , and to 〈◊〉 kingdom . for iron , we have the oar in abundance , 〈…〉 it is pity that so much good wood should be w 〈…〉 sted upon it for so bad iron ; and yet the g 〈…〉 which it holds , is lost . many have propound 〈…〉 the melting of it with stone-coal , but perh 〈…〉 they have failed in their projects : yet this do not prove the impossibility of it . and for 〈◊〉 goodness of this metal , if it were rightly made , would melt as readily as other metal , and wo 〈…〉 be tough , and not so brittle as it is , and wo 〈…〉 not be so apt to rust . for these inconvenience happen to it for want of separation of the impurities which are bred with it . for tin , we have as good as any in the world , although it is not wrought to the best advantage . the countreys where it grows , are barren of wood , and they are fain to fetch it far off . now if it were wrought , as i know it may , by many experiments which i have made upon it , with stone-coal , there would be much saved , and the wood might be otherwise employed . the tin also would be as good as now it is , and the product not diminished . for lead , although for soft oars the ordinary course of melting at mondip and the peak , may serve well , and much better than their baling at alendale in hexamshire and at grass in the bishoprick of duresme : yet for hard oars ( which are commonly rich in silver ) there might be better courses taken , by common or proper agents . common agents are fire and water ; proper are dissolvents or additaments . by fire they might amend their working , if they did roast their oars well before melting , to breath away volatil and combustible substances which are mixed with their oars . by water , after calcination or roasting , they may separate all dissoluble juyces , &c. dissolvents do chiefly serve to separate the silver or gold out of the oars : as in the quick-silver work , or by lyes of nitre , allum , salts , &c. additaments are also of great use , whether they be segregatory for separation of spirits , or mean metals from our oars , and so to facilitate their fusion : or propugnatory to defend the oares from consuming or vitrifying . segregatory additaments are either such as are more easie of fusion than the oare , and so draw the oare into fusion with them , or such as will not melt at all , as geber saith , cujus intentio non sit fundi : which keeps the oar asunder from clodding , and giyes it a greater heat , like fire in his bosom . by these means well applyed and used , all lead oares might be wrought , be they never so stubborn , and none need to be neglected . hitherto i have digressed out of mine intended course , through the desire i have to advance mineral works . now i will return to shew the nature and qualities of these metals , as i have done of other minerals . gold of all metals is the most solid , and therefore the most heavy , as having few impurities or heterogeneal substances mixed with it . and therefore it is not subject to corruption , as other metals are , neither will it lose any of his substance , either by fire or water , although it should be held in them a long time : so as it is an idle and vain perswasion that many have , who think by boyling gold in broth , to get some strength from thence , and so to make the broths more cordial . the like i may say of putting gold into electuaries or pills , unless it be in case of quicksilver taken into the body , which the gold by touch may gather to it , otherwise it goes out of the body as it came in , without any concoction or alteration , or diminution . and if it be dissolved in strong water , it will be reduced again to his metalline substance , without diminution , much less will it be dissolved without corrosive spirits , to make aurum potabile , as some do undertake . crollius doth acknowledge , that there is but one menstruum in the world that may do it , and that he knows not . but if we had it dissolved , we are yet uncertain what the quality of it would be , or what use to make of it in physick ; only because it loseth none of his substance , we know it can do no hurt , and therefore we use it for cauteries , & to quench in beer or wine , &c. to warm it , or to give it some astriction from the fire . fallopius in these regards disclaims it in all mineral waters , as he doth all other metals : and will not believe that any metal doth impart any quality unto water . claudinus holds otherwise , and so doth baccius , savanarola , montagnana , venustus , solinander , and almost all that have written of bathes . for if we should exclude metals , we must likewise exclude stones , and bitumina and sulphur , and almost all minerals , except concrete juices . for none of these , after they have attained to their full consistence , will of themselves dissolve in water , without the help of some concrete juice , as a medium to unite them with the water . but before they have their full consistence , whilst they are in solutis principiis , as earth , juice , or vapour , they may be communicated with water . gold is so sparingly bred in the bowels of the earth , as in that respect it can hardly furnish a perpetual spring with any quality from it : yet some bathes are held to participate with gold , as ficuncellenses , fabariae , piperinae , de grottae in viterbio : sancti cassiani de buxo , &c. silver comes next in purity to gold , but is inferiour unto it , as appears by the dissolution of it , and by the blew tincture which it yields , and by the fouling of the fingers , &c. for the qualities of it , there is not much discovered . but as all other things of price are superssitiously accounted cordia● , so is this , especially in hot and moist distempers of the heart : for it is esteemed to be cold , and dry , and astringent , and yet emollient . we have no bathes which do manifestly participate with it : perhaps , by reason , nature doth hot produce it in sufficient quantity to infect waters . john baubinus thinks there may be silver in the bathes at boll : because he faith there was a pyritis or marchesit examined by doctor cadner , and out of fifty pound weight of it , he drew two drams of silver : a very small proportion to ground his opinion upon . iron is the most impure of all metals , as we have it wrought , and will hardly melt as metals should do , but with additaments and flusses . neither is it so malleable , and ductible as other metals are , by reason of his many impurities . yet we see that at damasco they work and refine it in such sort , as it will melt at a lamp , and is so tough , as it will hardly break . and this is not by reason of any special mine differing from other iron mines , for they have no mines of iron near to damascus , as bell●nius reports , but have it brought thither from divers other places , only their art in working and purifying it is beyond ours . so the spanish steel and iron is purer then ours , and we do esteem of bilbo-blades beyond others , which are quenched in the river bilbilis : as turnus his sword in virgil was quenched in the river styx . ensem quem dauno ignipotens deus ipse parenti fecerat , & stygia candentem extinxerat at unda . a sword the god of fire , of his own make , gave daune , turn's father , quench'd in stygian lake . but the hardning of steel lyeth not in this point : other waters no doubt may serve as well . but i perswade my self that our iron may be made much purer , and perhaps some gold extracted from it which it holds . concerning the temperature of iron and steel , galen reckons it among earth , and therefore it must be cold . manardus is absolutely of that opinion , and so are most of our physitians . only fallopius holds it to be hot , because scribonius largus prescribes it in ulcers of the bladder , which it doth cure , not in regard of heating , but drying ; for it dryeth and bindeth much , and therefore by galens rule it must be cold . astringentia omnia frigida ; all binding things are cold . i have observed in iron and steel two distinct qualities , the one opening , or deopilative ; the other astringent . the opening quality lyeth in a volatile salt or nitre , which it is full of , the astringent quality in the crocus , or terrestrial part . these two substances are thus discerned and severed . take of the fylings of steel or iron , and cast it into the flame of a candle , and you shall see it to burn like saltpeeter or rosin . take these fylings , and infuse them three or four times in water or wine , as we use to make our chalibeat wines , till the water or wine have dissolved all this salt , and then dry it and cast it into the flame , and it shall not burn , but the liquor will have a strong taste from this salt. and this is it which opens obstructions . the astringent quality lyeth in the terrestrial substance , as is evident , after either , by infusions , or by calcination , the volatile salt is departed from it , that which remains , is very astringent , and stayeth all manner of fluxes , &c. concerning bathes participating with iron , we have too many examples of them for fallopius to contradict . we may let him injoy his opinion of the calderiana , veronensia & villensia , lucensia ; although it be against the judgement of all other who have written of them , and it is hard for him to be confident in a negative . we have examples more then enough to prove the quality of iron in our mineral waters . balneum reginae in agro pisano is actually hot , and from iron . so is balneum sancti cassiani in agro senensi : so is balneum ficuncellae , de russellis , bora in agro florent . brandulae in agro regiensi , visicatoriae in tuscia , isenbrun by liege , forgense in normandy : the spaw-water , tunbridge-water , bristol-water by s. vincents rock : all which , some being hot , and some cold , participate with iron , as may be proved , not only by the consent of all writers , which have made mention of them , but by the mines from whence they come , or by their taste , or by their virtues . copper comes nearest to the nature of iron , but is more pure , and more easie of fusion , and will be almost all converted into vitriol . they are convertible the one into the other , as i have shewed out of erker , in vitriol . and by the practice at commataw and smolnicium : the like also hath been shewed in cornwall , at the confluence by master russel . aristotle also tells of a copper mine in thalia , an island of the tyrrhen sea , which being wrought out , turned into an iron mine : in this similitude of nature , we cannot but judge that there is a similitude in qualities , and that iron being cold , copper cannot be hot . temperate it may be , because less astringent then iron , and more cleansing : rhasis saith that it purgeth like a catharticum , and in his continent , prescibes it to purge water in dropsies . another argument that all purgatives are not hot : it dryeth exceedingly , and attenuates and digests . we have divers waters which participate with it , which if they be pure from copper it self , are very safe and wholsome : but if they be foul , and proceed from the excrements of copper , they are not wholsome to drink . balnea collensia sen ferina in martiana silva , do consist in copper and allum . the bath of faberia in rhetia , of copper and gold. aqua de grotta in agro viterbiensi , is full of copper ; so is aqua jasielli , balneum lucense in valesiis : marcus paulus venetus , tells us of a greenish fountain in persia , which purgeth exceedingly , and is held to come from copper . tin and lead are two of our staple commodities which our countrey yields plentifully , not only for our own use , but to supply other nations . tin is bred in cornwall , and part of devonshire , and in the isles of scilly , which from thence were called cassiterides . it is melted out of little black stones , which the dutch call zwitter , with great charge , because they cannot melt it , but with wood coals , which is brought them far off , and they are fain to run it over two or three times , before they can get out all the tin , and yet much of it is wasted in the blast . i doubt not but it might be done with sea-coal , if they knew the artifice , and with as great a product of tin. there is both silver and gold found in it , but without wasting of the tin , we know no means to sever it . it is in quality cold and dry , and yet moves sweat abuadantly , as i have proved . lead is melted commonly out of an oar common to silver and lead , as pliny saith called galena . and although agricola saith of the villachar lead , that it holds no silver , and therefore fittest for assayes ; yet lazarus erker contradicts it out of his own experience . our countrey abounds with it every where , especially at the peak in darbishire , and at mendip in somersetshire ; wales also and cornwall , and devon , are full of it , and so is yorkshire and cumberland . the qualities of it are cold and dry . but for these two metals , we find no waters which are infected with them . in lorain , they have bathes called plumbaria , which some think by reason of the name , to proceed from lead : but john bauhinus thinks they should be called plumiers , as pictorius writes it from the french word plumer , a deplumando , because they are so hot as they use to scald fowls in them , to take off their feathers . thus much for metals , and all other sorts of minerals , with their several natures and baths infected with any of them . as for mixed bodies , and flores , and recrements , &c. they are to be referred to the simple bodies from whence they proceed : as tutia , pompholix , minium , cerussa , sublimatum , praecipitatum , &c. chap. xi . of the generation of metals in the earth ; their seminary spirit , that it is not from the elements . now i must shew the generation of these minerals in the bowels of the earth , which of necessity we must understand , before we can shew the reasons how mineral waters receive either their actual heat , or their virtues . some have imagined that metals and minerals were created perfect at the first , seeing there appears not any seed of them manifestly , as doth of animals and vegetables ; and seeing their substances are not so fluxible , but more firm and permanent . but as they are subject to corruption in time , by reason of many impurities , and differing parts in them , so they had need to be repaired by generation . it appears in genesis , that plants were not created perfect at first , but only in their seminaries : for moses cap. 2. gives a reason why plants were not come forth of the earth , scil . because ( as tremelius translates it ) there had as yet neither any rain fallen , nor any dew ascended from the earth , whereby they might be produced and nourished : the like we may judge of minerals , that they were not at first created perfect , but disposed of in such sort , as they should perpetuate themselves in their several kinds . wherefore it hath ever been a received axiome among the best philosophers , that minerals are generated , and experience hath confirmed it in all kinds . our salt-peeter men find that when they have extracted salt-peeter out of a floor of earth one year , within three or four years after , they find more salt-peeter generated there , and do work it over again . the like is observed in allum and copperass . as for metals , our tinners in cornewall have experience of pits which have been filled up with earth after they have wrought out all the tin they could find in them ; and within thirty years they have opened them again , and found more tin generated . the like hath been observed in iron , as gaudentius merula reports of ilva , an island in the adriatick sea , under the venetians , where the iron breeds continually as fast as they can work it , which is confirmed also by agricola and baccius ; and by virgil who saith 〈◊〉 it , insula inexhaustis chalybum generos a matallis ; brave ilva isle , whose teeming womb , breeds iron till the day of doom . the like we read of at saga in lygiis , where they dig over their iron-mines every tenth year . john mathesius gives us examples almost of all sorts of minerals and metals which he hath observed to grow and regenerate . the like examples you may find in leonardus thurneiserus . erastus affirms that he did see in s. joachims dale , silver grown upon a beam of wood , which was placed in the pit to support the works : and when it was rotten , the workmen coming to set new timber in the place , sound the silver sticking to the old beam . also he reports that in germany , there hath been unripe and unconcocted silver found in mines , which the best workmen affirmed , would become perfect silver in thirty years . the like modestinus fachius , and mathesius affirm of unripe and liquid silver ; which when the workmen find , they use to say , we are come too soon . but i need not produce any more proofs for this purpose , as i could out of agricola and libavins , and others , seeing our best philosophers , both antient and modern , do acknowledge that all minerals are generated . the manner of generation of minerals and metals , is the same in all , as is agreed upon both by plato and aristotle , and ●heophrastus . and as the manner of generation of minerals is alike in all , so it differs from the generation of animate bodies , whether animals or vegetables , in this , that having no seed , they have no power or instinct of producing other individuals , but have their species perpetuated per virtutem seu spiritum semini analogum , by a spiritual substance proportionable to seed , which is not resident in every individual , as it is in aimals and plants , which moses saith have their seeds in themselves , but in their proper wombs . this is the judgement of petrus severinus , howsoever he doth obscure it by his platonical grandiloquence . and as there is not vacuum in corporibus , so much less in speciebus : for that the species are perpetuated by new generations , is most certain , and proved bofore : that it is not out of the seeds of individuals , is evident by this , that if minerals do not assimulate nourishment by attraction , retention , concoction , expulsion , &c. for the maintenance of their own individual bodies , much less are they able to breed a superfluity of nourishment for seed . and how can they attract and concoct nourishment , and expel excrements , which have no veins nor fibres , nor any distinct parts to perform these offices withal ? moreover they are not increased as plants are , by nourishment , whereas the parts already generated , are extended in all proportions by the ingression of nutriment , which sills and enlarges them : but only are augmented externally upon the superficies , by super-addition of new matter concocted by the same virtue and spirit , into the same species . thus much for the manner of all mineral generations , which is not much controverted : the chief difference is about the efficient and the matter . about the efficient cause of generations ( for we must handle them all together ) there are divers opinions , as there are divers causes which concur to all generations of animals , vegetables or minerals . but there must be one principal efficient cause , to give the form to all species , as thee are other adjuvant and attending causes : the principal cause and agent in this work , is by most attributed to the influence of the planets , especially to the sun , who either by his light , or by his heat , doth frame the species of all things , and so of minerals , but chiefly in regard of his heat . this heat working upon apt matter , is thought to produce the several species which we see . as for the motion of the planets , it is certain that they move continually in a constant order , and the world could not subsist as it doth without it so as it may be cans a sine qua non ; a very remote cause , as there may be a hundred more causes of that nature . so likewise the light , which the peripateticks make the instrument of coelestial effects , can do as little to the furtherance of generations , seeing they proceed as well by night as by day : and for minerals , it is perpetual night with them , the density of the earth and rocks not suffering the light to pass . wherefore they insist chiefly upon the heat of the sun : but moses tells us that plants were created with their seeds in themselves upon the third day , before the planets , which were not created till the fourth day ; the shew us that plants and terrestrial substances depend not upon planets for their generations , nor for their virtues , but have the prin cipal causes of them in themselves . the same we may judge of minerals , being terrestrial substances , and propagated by seeds , as plants are , and likely to be created upon the same day with plants , seeing there is no other mention of their creation in moses . now for the heat of the sun , no doubt it is an universal fosterer of all inferior substances : but that it should beget particular species , is very improbable . the heat of the sun is no more apt to breed a nettle than a dock , brimstone than salt , &c. for it cannot give the essence to any thing : heat being only a quality which can breed no substance , and such a quality as can only segregate heterogeneral substances ; and thereby congregate homogeneal . whereas in all generations there must be a further power and virtue , to proportion the elements fit for every species ( if they will have all things made of the elements ) and to bring the species form a potential being to an actual , giving to every thing his proper shape , quantity , colour , smell , taste , &c. and to unite them , which before were of different natures : it must be an internal and domestical agent , and efficient cause which must perform this : and such a one as is not common to all species alike , but proper to that which it produceth : otherwise there would be no distinction , of species . and therefore moses saith of plants , that they have their seeds in themselves , according to their seyeral kinds . neither can any external cause give an essential form to any thing , which form must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inbred in the thing it self , and not adventitious . and therefore scaliger saith , formae , non solis est quantitatem terminare , and aristotle , calore natura utitur tanquam ministro aut instrumento , non tanquam opifice aut legislatore . wherefore we will grant the sun to be an adjuvant cause , and by his heat to foster and cherish inferiour generations : but not to be a principal and begetting cause . and so zabarella doth mollisie the harshness of the former opinion : and doth acknowledge that the sun doth further generations only as an instrument of another superiour power , whereby in minerals it may make the matter more apt to receive the form , but it makes no minerals , no more then it makes blood in our bodies . others make the elements to be the principal causes of all species by their qualities . for the matter of the elements , being a passive matter , cannot be an efficient cause of generations . these qualities must be heat or cold : for the other two are passive , and attend rather upon the matter of generations , then upon the efficient . fire therefore by his heat is thought of all the elements to have the greatest hand in all generations , being most active and superiour to all the rest of the elements together , for the generation of every species , and rank them in due order , proportion , weight , measure , &c. this is he than must reconcile the differences which are in their natures , and bring them to union . this must attract nourishment , and prescribe the quantities , dimensions , parts , figures , colours , tastes , savours , &c. of every thing . a large province he hath to govern , with one naked and simple quality , which can have but one simple motion . simplicibus corporibus simplices tantum motus congruunt . heat can but heat , and the effects of this heat are by separation of different substances , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to congregate those that are alike , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but in this work we make heat to unite differing substances : for all generation is of differing substances united into one . again , fire having but one quality to work withall , whereby he must unite the other three elements , what shall bring and unite fire unto them ? this must be another power superiour to them all , for we must not imagine that they meet by chance as travellers do . and therefore aristotle explodes this efficient of fire , and attributes it to the forms of natural things . as for cold in the other elements , it is far more unlikely then heat , to perform these offices , being rather a distructive , then a generative quality , and is not called in by any author to this work , before the species have received his form by heat : and then it is admitted only for consolidation , but how justly , it is doubtfull : for heat doth consolidate as well as cold , by drying up moisture . but we will not grant this to either of them , as principal agents , but as they are instruments attending the forms of natural things . the alchymists make sulphur to be the principal efficient of all minerals , especially of metals , and mercury the matter . if they mean common sulphur and mercury , which are perfect species in their kinds , they are much deceived , and this opinion is sufficiently confuted by all that oppugne them . but it seems they understand some parts in the seminary of metals which have some analogy with these : and so their opinion may be allowed . for the spirit , which is the efficient in these generations , doth reside in a material substance , which may be resembled to sulphur or oyle , as some other part may be resembled to mercury . for all generations are framed of different parts united by this spirit . thus much of the different opinions concerning the efficient of all generations , and in particular of minerals . the matter whereof minerals are bred , is attributed chiefly to the elements , as the general matter of all animate and inanimate bodies : insomuch as both the heavens , and the very souls of men are made to proceed from the elements . concerning the heavens , it hath been the ancient opinion of the platonicks , pythagoreans , and epicureans , that not only these inferiour bodies , but also the coelestial , have been framed out of the elements . plato speaking of the heavens , saith , divini decoris ratio postulabat talem fieri mundum , qui & visum pateretur & tactum . sine igne videri nil potest , fine sulido nil tangi : solidum sine terra nibil . wherefore holding the heavees to be visible and solid , they must be made of the elements . the pythagoreans , and the brachmanni of india held the same opinion of the heavens : where apollonius tyanaeus was instructed in all the pythagorean doctrine , as philostratus reports . the epicureans also were of the same opinion , as appears in virgil , where he brings in sil●nus , one of the sect , and one of bacchus his crew , singing in this manner , namque canebat , uti magnum perinane coacta semina , terrarumque , animaeque marisque fuissent , et liquidi simul ignis : ut his exordia primis omnia , & ipse tener mundi concreverit orbis . silenus sung , how through the chaos vast , the seeds were set of earth , of air , of seas , of purest fire : how out of these at last , all things have sprung , and also out of these the infant world was moulded . of this opinion also was lucretius , philo jidoens , valesius , &c. although valesius doth make more pure elements for the heavens then ours . aristotle forsook his master plato in this point , and frames the heavens of a quintessential substance . but howsoever the heavens may participate with elementary qualities , and be subject to generation and corruption in their parts ; yet me thinks they should exempt our soals from this original , and not make them out of the fragment of the elements . scaliger inveys against alexander aphr●disiensis , for this opinion , and saith that he had poysoned our philosophy herein : venenav●●hanc philosophiae partem . so both he and others derive the sense , motion , understanding , growth , and the natural faculties of our souls , and the peculiar properties of every thing , from this original , turpissimo errore , as severinus saith . and scaliger in another place concerning this : d● intelleclu & ratione ipsaque anima quae ●ontaminarunt istoe nebuloe aphrodisienses , & pudet dicere & piget meminisse . i am ashamed to speak , and grieved to think how this aphrodisiensis hath polluted our reason and understanding , and our very souls with his foggy doctrine , in ascribing all these unto the elements . by the same reason they may ascribe the barking of doggs , the singing of birds , the laughing and speech of men , to the elements . their opinion is more probable , which hold , animam ex traduce , and to be communicated as one light to another : as timoth. bright proves in physicam scribonii , and not to ascribe it to the elements . nor to miracles , or new creations . but there is far more reason to derive from the elements , the tastes , colours , smells , sigures , numbers , quantities , orders , dimensions , &c. which appear more in corporal substances , and yet these are not from the elements . for how can they give these affections to other things , when they have them not themselves ? si non est ab elementis gustare , quare sit gustari ? what taste have any of these elements ? fire or heat which is the most active element , hath none . and whereas it is thought , that bittterness proceeds from heat , we find that many sharp and tar●fruits , being also very bitter before they are ripe , ( as olives for example ) yet let them hang upon the tree till they be ripe , and they lose their bitterness , and also their sharpness , by reason of their better concoction by heat . the like difference wefind between our oleum omphacinum , and therpe oyle . so likewise opium , which is held to be very cold , yet it is extream bitter , so as the cold parts in it are not able to master the bitterness , but this is still predominant : wherefore heat can be no cause of bitterness , unless it be in excess or defect , as scaliger confesseth . wormwood is very bitter , being hot and dry in the second or third degree : if heat were the cause of it , then all other simples which are hot and dry in the same degree , should be also bitter . as i have said of tastes , so i may say of all the other affections of natural things , that they proceed not form the elements , but from the seeds and forms of every thing . so for fat and unctuous substances , as sulphur , bitumen , oyle , grease , &c. unto what element shall we ascribe them ? not unto fire , because this is extream hot and dry , that is temperate in heat , and very moist . moreover , fire would rather consume it , then generate it : and physitians judge the generation of fat in our bodies to proceed rather from cold , then from heat . air , if it have any ingenerate quality , as some do make doubt out of aristotle it is cold and moist , as i have shewed before , cap. 2 & 5. and therefore as it cannot agree with fire , nor be a fuel to it , so it cannot be any material cause of fat , or oylie substance : being more agreeable to water , from whence it is thought to be made by rarifaction , and into which it is thought to be reduced by condensation . wherefore being of a watry nature , it cannot agree with oyle or fatness , nor be the matter of it . the like we may judge of water , which doth terminate both water and air , and therefore must be opposite to them both . as for earth , being cold and dry , and solid , it cannot be the matter of this which is temperate , and moist , and liquid ; neither can all the elements together make this substance , seeing there is no unctuousness in any of them , and they can give no more then they have . so as i cannot see how this oylie substance , which is very common in all natural things , and wherein the chief faculties of every thing doth reside , as their humidum radicale , should be from the elements . so likewise for the substance wherewith every thing is nourished and increased , and into which every thing is resolved , it appears not how it should be from the elements . hypocrates , of whom macrobius saith , nec fallere nec falli p●tuit , hath two notable axioms for the clearing of this point . the one is vnumquong ; in id dissolvitur unde compactum est . every thing is dissolved into that whereof it was made . the other . iisdem untrimur ex quibus constamus , we are nourished by such things as we consist of . aristotle also hath the same . if this axiom be true , as i hold it to be , and i know none that contradict it , then we must consist of such things as we are nourished withall . but we are not nourished by the elements , and therefore we consist not of them . fire nourisheth nothing , water nourisheth not , as physicians conse●s : air is too thin a substance , and earth to thick . and as they do not nourish them when they are single , so being compounded , they can do as little . aristotle saith that some plants are nourished with water alone , some with earth alone , and some with both together . but if earth and water be mixed for our nourishment , they making but mud , would make us have muddy brains . we will grant the elements to be matrices rerum naturalium , the wombs and nurses of natural things , but we will not grant them to be material causes . neither can we attribute more dignity unto them , then we do to our mothers , who depart from their substance whereof they consist , as flesh , bones , sinews , veins , arteries , &c. to the nourishment of their infants , but only prepare blood for them , from the nutriments which they receive . and all the elements in the world cannot make this blood , neither as the matter nor as the efficient . but as the mother is furnished with blood to nourish the infant , and with convenient heat to foster it withall , so are the elements stored with all manner of matter sit for all generations : so as the seeds or forms of natural things , will never want matter to nourish them , nor will ever want forms . so that it is manifest that if natural bodies be not nourished by the elements , they are not compounded of them : but being nourished by other substances then the elements , they must be compounded of the like ; simile simili nutritur : composit a compos●● constant & nutriuntur . thus much for the genesis or generation and naration of natural things , that thereby we cannot gather that they are either mad or nourished by the elements . now let us examine whether by the analysis or dissolution of them , we may find the four elements , according to the former axiome , that every thing is dissolved into that whereof it was made , and is made of than whereinto it is dissolved , as aristotle , hypocrates , and galen do affirm . so that if the elements enter into the composition of natural things , especially as the principal materials whereof they consist , they must needs appear in the dissolution of them . this dissolution is either natural or artificial . in the natural dissolution of all things , hypocrates observes three distinct substances , calidum , humidum sive fluidum , & siccum five solidum , according to the three elements or principles where of they are framed . his instance is principally man , but he ●ffirms it to hold in other animate and inanimate bodies . these elements he termeth continen●●a , contenta & impetum facientia , as galen exbounds it . those which he calls continentia , 〈◊〉 bones , nerves , veins , arteries , and from ●hence , muscles , &c. contenta are humida , or humores , blood ; flegme , choller , melancholy , which after death , are cold , and congeal , being beated as galen saith , from the heart , in living bodies : impetum facientia , are spirits animal , vital and natural . these three elements , galen acknowledgeth to be the nearest , but the other which are more remote , to be most universal . bat hypocrates●aith ●aith that heat and cold , &c. are very powerless elements , and that sharp , bitter , sweet , &c. are more powerfull , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so that these are the three elements whereof ●ll things do consist , and into which they are ●aturally resolved : and these do seem to re●emble the four elements , but are not the same . for heat may resemble fire , although this heat be ●●ocured by motion in every thing whilest it liveth , and not extrinsecally . moisture may resemble water and air . driness may resemble earth ; cold appears in them all after the heat or spirit is departed . in the artificial analysis of natural bodies , the alchymists tells us that they find three elements , and no more , whereof every thing doth consist , and whereinto it is resolved : namely , vaporosum , inflammabile , fixum : which they call mercury , sulphur and salt , and they seem to agree with hypocrates . for their mercury may well resemble hypocrates his spirits , or impet●● facientia : sulphur his humour or flu dum or ●●tenta : and salt , his siccum or densum , or coninentia . these they say are found in every thing , animal , vegetable , or mineral , and no other . and as for the four common elements , seeing they are distinct in place and scituation , and therefore cannot concurre and meet to the generation of every animal , plant and mineral , &c but by violence , the earth being someti●● carried upwards , and the fire downwards , co●trary to their natural motions : and this , not one for all , but daily and hourly : it is not likely t●● these substances can be bred of the elements , 〈◊〉 be maintained in a perpetual succession by a vi●lent cause . and therefore it is no marvel these elements be not found in the dissolutions natural bodies . thus much in general conceting all generations , that hereby we may the ●●ter judge of the particular generations of mnerals , which differ not from the rest , but 〈◊〉 in this , that their seeds are not in every indi●●dual , as the others are , but are contained ●● matricibus , in their wombs , and there they are furnished with matter to produce their species : not out of the elements , no otherwise than ex matricibus , as the child in the mothers womb , but have their matter and nourishment from the seeds of things which are agreeable to their species : which seeds wanting means to produce their own species , do serve others , and yield matter and substance unto them . now let us come more particularly to the generation of minerals , wherein we will first examine aristotles opinion , as most generally received , then i will presume to set down mine own . chap. xii . the generation of minerals examined , the authors opinion herein . a ristotle makes the humidity of water , and the dryness of earth , to be the matter of all minerals : the dryness of earth to participate with fire , and the humidity of water with air , as zabareila interprets it ; so that to make a perfect mixt body , the four elements do concur ; and to make the mixture more perfect , these must be resolved into vapour or exhalation by the heat of fire , or influence from the sun and other planets , as the efficient cause of their generation : but the cause of their congelation to be cold in such bodies as heat will resolve . this vapour consisting partly of moysture , and partly of dryness , if all the moysture be spent , turns to earth or salt , or concrete juyces , which dissolve in moysture : if some moysture remain before congelation , then it turns to stone : if this dry exhalation be unctuous and fat , and combustible , then bitumen and sulphur , and orpiment , are bred of it : if it be dry and incombustible , then concrete juyces , &c. but if moysture do abound in this vapour then metals are generated which are fusible and malleable . and for the perfecting of these generations , this exhalation is not sufficient , but to give them their due consistence , there must be the help of cold from rocks in the earth to congeal this exhalation . so that here must be two efficients , heat and cold . and for the better effecting of this , these exhalations do insinuate themselves into stones , in the form of dew o● frost , that is , in little grains ; but differing from dew and frost in this , that these are generated after that the vapour is converted to water ; whereas minerals are generated before this conversi●● into water . but there is doubt to be made of frost , because that is bred before the conversio● of the exhalation into water , as may appear , m●teor . 1. according to this assertion there must be two places for the generation of minerals ; the one a matrix , where they receive their effence by heat in form of an exhalation , and from thence they are sent to a second place to receive the● congelation by the coldness of rocks : and fro● this matrix come our mineral waters , and no● from the place of congelation . this is the generation of minerals , according to aristotle ; but it is not so clear , but that leaves many scruples , both concerning the matter , and the efficients . for the matter , it seems not probable , that water and earth should make any thing but mud and dirt ; for you can expect no more from any thing than is in it , the one is cold and dry , the other cold and moyst ; and therefore as fit to be the matter of any other thing , as of particular minerals . and water , whereof principally metals are made to consist , is very unfit to make a malleable and extensible substance , especially being congealed by cold , as we may see in ice . but some do add a mineral quality to these materials , and that simple water is not the chief matter of metals , but such as hath imbibed some mineral quality , and so is altered from the nature of pure water . this assertion doth presuppose minerals in the earth before they were bred ; otherwise what should breed them at the first , when there was no mineral quality to be imparted to water ? again , this mineral quality either gives the water or the vapour of it the effence of the mineral , and then it is not the effect of water , but of the mineral quality , or the potential fac●●lty to breed it . if the effence , then this metall 〈◊〉 water , or vapour , must have the form of the metal , and so be fusible and malleable . if it have only the power and potential faculty , then the generation is not perfected , but must expect further concoction . this concoction is said to be partly by heat , and partly by cold ; if by heat , it must be in the passages of the exhalation as it is carried in the bowels of the earth : for afterwards , when the exhalation is setled in the stones , the heat is gone . now if the concoction be perfected before the exhalation be insinuated into the stones , as it must be , if it be like dew , then it is perfect metal , and neither is able to penetrate the stones , nor hath any need of the cold of them to perfect the generation . if by cold , it is strange that cold should be made the principal agent in the generation of metals , which generates nothing ; neither can heat be the efficient of these generations . simple qualities can have but simple effects , as heat can but make hot , cold can but cool , &c. but they say cold doth congeal metals , because heat doth dissolve them ; i answer , that the rule is true , if it be rightly applyed : as we see ice which is congealed by cold , is readily dissolved by heat . but the fusion of metals cannot properly be called a dissolution by heat , because it is neither reduced to water or vapour , as it was before the congelation by cold , nor is it permanent in that kind of dissolution , although after fusion it should be kept in a greater heat than the cold could be which congealed it . for the cold in the bowels of the earth cannot be so great , as it is upon the superficies of the earth , seeing it was never observed that 〈◊〉 was any ice bred there . also this dissolution which is by fusion , tends not to the destruction of the metal ( but doth rather make it more perfect ) as it should do according to the former rule rightly applyed . and therefore this dissolution by fusion , doth not argue a congelation by cold ; which being in the passive elements , doth rather attend the matter than the efficient of generations : for it is apt to dull and hebetate all faculties and motions in nature , and so to hinder generations , rather than to further any . it is heat and moysture that further generations , as ovid faith ; quippe ubi temperie●● sumpsere humorque calorque , concipiunt : when heat with moysture's temper'd well , then 't is their bellies 'gin to swell . and thus much for aristotles generation of minerals , where his vapours or exhalations do rather serve for the collection or congregation of matter in the mines , than for the generation of them ; as libavius doth rightly judge . agricola makes the matter of minerals to be succus lapidescens metallificus &c. and with more reason , because they are found liquid in the earth : gilgill would have it ashes ; democritus lime : but these two being artificial matters , are no where found in the earth . the alchymists make sulphur and mercurie the matter of metals : libavius , sulphur and vitriol . but i will not stand upon discoursing of these materials , because it makes little to my purpose .. it is enough for my purpose to shew the manner of these generations , which i take to be this . there is a seminarie spirit of all minerals in the bowels of the earth , which meeting with convenient matter , and adjuvant causes , is not idle , but doth proceed to produce minerals , according to the nature of it , and the matter which it meets withal ; which matter it works upon like a ferment , and by his motion procures an actual heat , as an instrument to further his work ; which actual heat is increased by the fermentation of the matter . the like we see in making of malt , where the grains of barley being moistned with water , the generative spirit in them is dilated , and put in action ; and the superfluity of water being removed , which might choak it , and the barley laid up in heaps ; the seeds gather heat , which is increased by the contiguity of many grains lying one upon another . in this work natures intent is to produce more individuals , according to the nature of the seed , and therefore it shoots forth in spires : but the artist abuses the intention of nature , and converts it to his end , that is , to increase the spirits of his malt. the like we find in mineral substances , where this spirit or ferment is resident , as in allum and copperas mines , which being broken , exposed and moistened , will gather an actual heat , and produce much more of those minerals , then else the mine would yield ; as agricola and thurneiser do affirm , and is proved by common experience . the like is generally observed in mines , as agricola , erastus , libavius , &c. do avouch out of the daily experience of mineral men , who affirm , that in many places , they find their mines so hot , as they can hardly touch them ; although it is likely that where they work for perfect minerals , the heat which was in fermentation , whilst they were yet breeding , is now much abated : the minerals being now grown to their perfection . and for this heat we need not call for the help of the sun , which a little could will take away from us , much more the body of the earth , and rocks ; not for subterranean fire : this inbred heat is sufficient , as may appear also by the mines of tinglass , which being digged , and laid in the moist air , will become very hot . so antimony and sublimat being mixed together , will grow so hot as they are not able to be touched : if this be so in little quantities , it is likely to be much more in great quantities and huge rocks . heat of it self differs not in kind , but only in degree , and therefore is inclined no more to one species , then to another , but as it doth attend and serve a more worthy and superiour power , such as this generative spirit is . and this spirit doth convert any apt matter it meets withall to his own species by the help of heat ; and the earth is full of such matter which attends upon the species of things : and oftentimes for want of fit opportunity and adiuvant causes , lies idle , without producing any species : but is apt to be transmuted by any mechanical and generative spirit into them . and this matter is not the elements themselves , but subterranean seeds placed in the elements , which not being able to live to themselves , do live to others . sic roma crescit albae ruinis ; the death of one is the life of another . from this confluence of seeds arise all the varieties and differences , and alterations which are observed in the generation or nutrition of natural things : as in their colours , tastes , numbers , proportions , distempers , &c. also from hence proceed the transplantations which we find in animals , vegetables , and minerals . in animils these transplantations are not very frequent ; yet all our monsters may be referred hereunto , as also the issue which comes from dogs and wolves , horses and asses , partriges and hens , &c. some do think that the destruction of sexes is a transplantation , and that all seeds in themselves are hermophroditical , and neither masculine nor feminine , but as they meet with strong and weak impressions from supervenient causes ; from hence come our androgyni , or masculine women , such as horace speaks of , sabellis docta ligonibus versare glebas . that dig the ground themselves ( stout jades ! ) managing well sabean spades . among those animals which we call insecta , these transplantations are more frequent , because their seeds are more equivocal , and easily transmuted from one species to another : as we may see in worms and flies , and most evidently in silk-worms called cavallieri . in vegetables these transplantations are very frequent when one species is grafted upon another , as virgil faith , et steriles platani malos gessere valentes castaneae fagos : ornusque incanuit albo flore pyri , glandemque sues fregere sub ulmis . the barren planes did apples bear ; the beeches chesnuts ; th' ash a pear ; and hogs did under elm-trees acorns tear . thus by commixtion of several species , the first seeds do oftentimes being forth other fruits then their own . miranturque novas frondes & non sua poma . and stand admiring , double mute , to see new leaves , and stranger fruit . but all , as hypocrates saith , by divine necessity , both that which they would , and that which they would not . so likewise wheat is changed into lolium , basil into thyme , masterwort into angelica , &c. in minerals we find the like transplantations : as salt into nitre , copperass into allum , lead into tin , iron into copper , copper into iron , &c. and this is the transplantation whereupon the alchymists ground their philosophers stone . this seminary spirit is acknowledged by aristotle : continent ( inquit ) semen in se cujusque faecundit atis suae causam : and by most of his interpreters : and morisinus calls it elphesteria , not knowing how to attribute these generations to the elements . and this is the cause why some places yield some one vegetable or mineral species above another , quippe solo natura subest . non owsnis fert omnia tellus . it is the nature of the ground . not in all soils are all things found . this seminary spirit of minerals hath its proper wombs where it resides , and is like a prince or emperour , whose prescripts both the elements and matter must obey ; and it is never idle , but alwayes in action , producing and maintaining natural substances , untill they have fulfilled their destiny , donec fatum expleverint , as hypocrates saith . so as there is a necessity in this , depending upon the first benediction ( crescite & multiplicamini : ) and this necessity or fatum is inherent in the seeds , and not adventitious from the planets , or any other natural cause . and this is the cause of uniformity in every species , that they have all their proper figures , dimensions , numbers of parts , colours , tastes , &c. most convenient and agreeable to each nature ; as moses saith , that god saw that every thing was very good : and galen saith , deus in omnibus optimum eligit . and this i take to be the meaning of his lex adrastia , which he alledgeth against asclepiades . for it he should mean it as commonly it is understood , of punishment which alwayes follows sin , nem● crimen in pectore gestaet , qui non idem nemesi● in tergo ; no man , though privately , commits a fault , but is degg'd by revenge : in this sense he could not apply it to the confuting of asciepiades . there are also other laws in nature which cannot be altered , both mathematical , in arithmetick and geometry ; and logical , in the consecuting of arguments , &c. but these serve not for galens purpose in this place . he must mean it of a natural necessity or fatum , or predestination , that frames every member & part of the body to the best use for the creature . and therefore where asclepiades propounds an inconvenient frame of parts , he confutes him by this inbred law of nature , which he saith , no man can alter or avoid , nor any subtility elude , as also aristotle saith . thus much for the generation of minerals and other natural substances . chap. xiii . of the causes of actual heat , and medicinal virtue in mineral waters , divers opinions of others rejected . now i come to shew how our mineral waters receive both their actual heat , and their virtues . i joyn them together , because they depend upon one and the same cause , unless they be juices which will readily dissolve in water , without the help of heat : other minerals will not , or very hardly . this actual heat of waters hath troubled all those that have written of them , and many opinions have been held of the causes of them . some attribute it to wind or air , or exhalations included in the bowels of the earth , which either by their own nature , or by their violent motion , and agitation , and attrition upon rocks and narrow passages , do gather heat , and impart it to our waters . of their own nature these exhalations cannot be so hot , as to make our water hot , especially seeing in their passage among cold rocks , it would be much allaied , having no supply of heat to maintain it . moreover , where water hath passage to get forth to the superficies of the earth , there these exhalations and winds will easily pass , and so their heat gone withall , and so our waters left to their natural coldness : whereas we see they do continue in the same degree and tenor , many generations together . if by their agitation and violent motion they get this heat , because no violent thing is perpetual or constant , this cannot be the cause of the perpetual and constant heat of water . besides , this would rather cause earthquakes and storms , and noyses in the earth , then heat our springs . moreover , we daily observe , that exhalations and water are never heated by motion , or agitation ; as in the cataracts of the rhine by splug ; the agitation and fall of water upon rocks is most violent , and makes a hideous noyse ; yet it heats not the water , though it be very deep in the earth . neither can any attrition heat either air or water , or any soft and liquid thing , but rather make it more cold . others attribute this actual heat of bathes unto the sun , whose beams piercing thorow the pores of the earth , do heat our waters . if this heat which heats our bathes be caused by the beams of the sun , then either they bring it intirely from the sun , as a quality proceeding from thence , or they make it by their own motion . if it come from the nature of the sun , the sun must be extream hot that can heat these inferiour parts at such a distance ; especially the beams which must carry it , passing thorow the middle region of the air , which is alwayes extream cold , and cannot but cool those beams before they come to us . and if they were able to pass that region without losing their heat , yet they cannot but warm that region , being nearer to their fountain of heat , as well or better then they can warm our waters , in despite of any antiperistasis . but it is doubtfull whether the sun be hot of his own nature or no. † the peripateticks hold it to be hot and dry moderately ; yet it must be extream hot , if in this manner it do heat our bathes . and if the sun be capable of heat , they must also make it capable of cold ( elementary qualities ) and then they make celestial bodies obnoxious to generation and corruption ; which they are not willing to grant . although in this respect they need not fear the decay of the sun , no more then of the globe of the earth : which though it suffer in his parts many alterations , yet the whole remains firm and perpetual , as mr. doctor hakwell proves in his learned work upon that argument ; and will so do untill it be dissolved by that omnipotent power which framed it . if they make this heat to come from the motion of the sun , we must consider how the sun by motion may get such a heat . the sun is either moved by his own motion , or as he is carried in his sphear wherein he is fixed . if by his own motion , it must be either by volutation upon his axis , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or by circumgyration , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , round about the globe of the earth : and this is the common opinion ; which if it be so , he must be carried more swiftly then a bullet out of a peece of ordnance . i read in the turkish history at the siege of scodra , of a bullet of twelve hundred weight called the prince , and it seems a great matter . but to have such a bullet as the globe of the sun , which is held to be 166 times bigger then the globe of the earth , to be carried in a swifter course , and that perpetually , is a monstrous , furious , and mad agitation , insa●●motus , as one termeth it . the like may be said of the motion of the sphears : but i will leave the confutation of this to others . but admit it to be so ; and that this violent agitation is not repugnant to the perpetuity of the heavens ; and that it is able to breed an extream heat in the sun and celestial spheres , notwithstanding their tenuity , &c. which is unapt to breed heat by motion or collision , for that is proper to solid substances : yet this heat must be conveyed to us by the same beams of the sun , and must be subject to the former impediments . wherefore the beams of the sun by their motion must make this heat , by the collection a many beams together . for if they be dispersed , no fire will be kindled , but only some moderate heat : as we see in a burning-glass , which will heat a white paper or cloth , but not burn it . other things it will burn , which are apt fewels ; but the whiteness of the paper or cloth it seem disperseth the beams . but no doubt the sun by his light and beams do warm these inferiour parts , especially where they have free passage , and reflection withall , and it is to be judged , that the heat not being essentially in the sun , is an effect of the light by whose beams it is imparted to us : so that where light is excluded , heat is also excluded . and if we can exclude the heat of the beams of the sun by the in●rposition of a mud wall , or by making a cel●r fix foot under the ground ; how is it likely that these beams can pierce so deep into the earth , as to heat the water there , as lucretius●aith ●aith , qui queat hic subter tam crass corpore terram percoquere humorem , & calido sociare vapori ? prasertim cum vix possit per septa domorum l●sinuare suum radi●s ardentibus aestum . under this massie bulk of earth how shall the sun boil water , and there raise a steam whereas we see it scarce can pierce a wall , and through't into a chamber dart a beam . and if the beams of the sun be not able to heat a standing pool in the midst of summer , how should they heat a subterranean water , which is alwaies in motion , especially in the winter time ? again , if this heat come from the sun , then in the summer , when the sun is hottest , the waters should be so also , and in winter cold , because of the absence of the sun ; but we find them always alike . also , why should the sun heat some few fountains and pass over an infinite number of others , which are left cold ? and why should there be hot fountains in cold climates , where the sun hath little power to heat , either by reason of his oblique beams , or by reason of his long absence ; and yet in hot climats they should be so ●re ? wherefore it is very improbable that our springs are heated by the sun. others have devised another cause of this actual heat of bathes , more vain then the former , which they call antiperistasis : where by reciprocation or compression , any quality is intended and exalted to a higher degree . as where heat or cold are compassed by their contrary quality , so as the vapours or effluvium of it is reflected back again , the quality thereof is increased . hypocrates gives us an example of it in our own bodies , where he saith , ventres hi●calidiores ; our stomachs are hotter in winter then in summer , by reason the ambient air being then cold , doth stop the pores of the skin , and repell those fuliginous vapours which nature would breathe forth , and so our inward heat is increased : whereas in the summer , by reasoned too much eventilation , our natural heat is diminished ; and therefore we concoct better i● winter then in summer . and although it be not simple heat which concocts , and makes ebylus in the stomach , blood in the liver , seed is the spermatick vessels , or milk in the breast &c. as joubertus saith : yet heat attending upon the faculties of those parts , doth quicken them as cold doth benumb them . but if we examine this example aright , we shall find a great difference between this and our hot bathes . for the heat in our bodies is continually fed and maintained from the heart by his motion : that a bathes hath no such supply according to their doctrine , from any cause to make or continue this heat . and therefore the repelling of vapours cannot make water hotter then it is : and being naturally cold , and without any heat where heat is not , how can it be pend in or repelled ? again , in hypocrates his example there is an interstitium ( our skin ) between the fuliginous vapours and the external air , which keep them from uniting : but in our bathes there is nothing to hinder the meeting and conjunction of these qualities , and then the one must dull the other . moreover , we see that any thing that is naturally cold , as iron or a stone , if it be made hot accidentally by fire or otherwise , it is sooner cold in cold air , then in a warm place . so that the antiperistasis doth rather diminish then increase the heat of it . wherefore unless water were naturally hot , or the heat maintained by some continual cause , this antiperistasis can do no good , but by his opposite quality would rather cool it . nay heat it self cannot make any thing more hot , unless it be greater then the heat of the thing it self . but to ascribe the generation of heat to cold , and so to make it the cause of his contrary , is against the law of nature . no quality of it self is increased by his contrary . it is true , that a pot of water set over the fire , will be sooner hot , being covered , or otherwise the vapours kept in , then being open : but there must be fire then to heat it , and to continue the heat : otherwise the antiperistasis will do nothing , unless it make it more cold , and congeal it into ice , if the air ambient be more cold then the water . some may object , that they find some fountains warmer in winter then in summer , and to reak when they break forth into the air ; as i have seen at wercksworth and bakewell in darbyshire : and therefore this doth argue an antiperistasis . galen thinks that these waters do but seem so to our sense : our hands being hot in summer , and cold in winter , as our urins seem cold in a hot bath . but i will grant with valesius that many deep fountains may be so indeed , and not in appearance only , as partaking with some warm exhalations , especially in mineral countreys , as darbyshire is . moreover , if our bathes were heated by a● antiperistasis , then they should be hotter in winter then in summer ; but we find them alwayes alike . also if a cold ambient be able to make cold water hot , why should not a hot ambient make it more cold ? especially seeing the vapours are cold , which being repelled by heat , which doth terminate cold , should increase the coldness of the water . also if we should grant this antiperistasis , we must deny the reaction and resistance between the qualities of the elements : and so overthrow all temperaments which arise from thence : and also our composition of medicines were in vain . wherefore this antiperistasis is an idle invention to maintain this purpose . others attribute this actual heat to quick lyme , which doth readily heat any water call upon it , and also kindle any combustible substance put into it ; this is democritus his opinion . to this i answer , that lyme is an artificial thing , not natural , and is never found in the bowels of the earth . besides , if it were found , one fusion of water extinguisheth the heat of it , and then it lyeth like a dead earth , and will yield nor more heat , so as this cannot procure a perpetual heat to bathes : neither can the lymestones without calcination , yield any heat to water , nor will break and crackle upon the affusion on water , as lyme doth . wherefore this opinion is altogether improbable . others attribute this actual heat to a subterranean fire kindled in the bowels of the earth . let us consider how this may be . fire is a quality and the highest degree of heat , which cannot subsist without a subject ; for i define it to be intensissimus color in corpore cremabili : the highest degree of heat in a combustible body : and it is received into his subject either by propagation or coition , as when one candle lights another , or by motion , as collision , concussion , dilatation , comprission , putrefaction , fermentalion , reflection , &c. yet all motion doth not kindle fire although it heat ; neither are all substances apt to be heated by motion . air and water are rather colder by motion : but this rule holds in such things as are apt to receive heat by motion , as solid substances , combustible substances , &c. and the heat of animals , vegetables , and minerals , which they have for their generation and nutrition , is from motion : although this heat is not in so high a degree as fire is , for then it would consume them ; but as the motion is moderate , and agreeable to each nature , so is the heat . this motion in natural things proceeds from their seeds , or forms , and may be called internal or natural . external motions are violent agitations , concussions , &c. which commonly kindle fire in apt matter . as for the element of fire , which should be pure , not shining , and therefore invisible , and subsisting without a subject or fewel : let them find it who know where to seek for it . for my part i know no element of fire , unless we should make it to be that which is natural to all creatures and their seeds , causing their fermenting heat , whereof i shall speak anon . and this interpretation we may well make of hypocrates , where he faith , that all things are made of fire and water ; and that these two are sufficient for all generations ; fire giving motion , and water nutrition . and it is not likely that this fire should be fetched from : a remote place , and downwards , against the nature of fire , for every generation : but that it be near hand , and inbred in the seeds themselves , as the principal ingredient into every natural thing ; whereas if it were remote , what should bring it continually , and unite it with the other elements in these generations ? wherefore this is most likely to be the element of fire , our burning fire is all of one nature , not differing in kind , but only in degree according to the quality of the fewel . some fewels will make a manifest flame , as all thin and light substances , sulphur , liquid bitumen , oyle , fat , &c. some only a glowing coal , with little or no flame , as some forts of stone-coal . yet all fire doth send forth fuliginous vapours , which would choak it if there were not vent for them into the air : as we see in the making of char-coal , although they cover their fire with lome , yet they must leave some vent for the smoke ; though not so much as may make it to flame , yet enough to maintain the fire . of the first flaming fort there are divers degrees , as that of straw , brimstone , spirit of wine , naphtha , petroleum , &c. some of which will scarcely take hold upon other fewel : as one may wet a linnen cloath in spirit of wine , and being kindled , he shall hardly find the cloath scorched . the like hath been observed in that exhalation which is called ignis satuus , being of a very thin substance , for bitumen or naphtha . some reckon comets among these fiery exhalations : but i can hardly believe that they are any kindled substances . first because their flame is not pyramidal , as it is in all kindled substances . secondly , because if they be of a thin substance from sulphur and bitumen , the flame would be greater , seeing it must be plentiful , if it continue so long in burning , as we find them to do . or admit that this matter be kindled by succession , yet it is incredible that it should continue burning above a year together ; as that comet xiphian , which lasted a whole year : another , anno 1572. under the constellation of cassiopaea , lasted a year and a half , others six months , others three , &c. if the sulphurous or bituminous matter be thick , it will melt in burning , and rain down brimstone and bitumen upon us . thirdly , if comets were kindled substances , what entertainment could they find above the moon , and among the spheres , where they say no corruptible or elementary substance can be indured . but many of our comets have been observed to have been above the moon , and some among the fixed starrs , as hath been observed by tycho brahe , and clavius : and upon due observation they could find some of them to admit no paralaxis , or diversity of aspect to any star in different climats . this argumnnt may be good against a peripatetick ; but a platonist , or a pytnagorean , who hold the heavens to be made of elementary matter , and subject to generation and corruption , will not allow it , no more will many of our divines . for glowing fires , we have none but they must be kindled , and then they must have vent for their fuliginous vapours , and they must be kindled either by propagation or coition from some other fire , or by violent motion able to kindle them , which we shall hardly find in the bowels of the earth , where all is quiet , and no space for any such perturbation . but they say there is an ignis subterraneus , which being kindled upon sulphur and bitumen , disperseth it self among other mines of the like nature , and sets them on fire . now we are come from heaven to hell , or to purgatory at the least , which pyhagoras calls materiam vatum falsique pericula mundi ; the dream of poets , and a forged fear . the largest description of it is in virgil : from whence both divines and philosophers derive much matter : and beccius doth believe that there is such a thing in the center of the earth . but if we observe virgil well , we shall find that he propounds it but as a dream : for in the end of that book he saith , sunt gemina somni portae ; quarum altera fortur cornea , qua veris facilis datur exitus umbris : altera candenti perfecta nitens elephauto , sed falsa ad coelum mittunt insomnia manes . dreams have two gates , the one is said to be of horn , through which all true conceits de flee ; the other framed all of ivory rare , but le ts out none but such as forged are . now saith he , when anchyses had led aeneas and sibilla through hell , he lets them forth at the ivory gate ( portaque emittit eburna : ) as if he should say ; all that i have related of hell , is but a fiction ; and thus ludovicus vives interprets it in his comment upon this place . i hope none will think that i deny a hell , but i approve not of the assignment of it to the center of the earth , or that that fire should serve as baccius would have it , to further all generations in the earth : and as others , to be the cause of fountains , winds , earth-quakes , vulcanoes , storms , saltness of the sea , &c. nor of the actual heat of our bathes , although it be the most common received opinion . first for the place , it is not likely that the center of the earth , whither all heavy things do tend , should be hollow , but rather more compact then any other part of the earth , as likewise valesius thinks ; but if there be any concavities , they are between the center and the superficies ; and these concavities being receptacles of water from the sea , cannot also receive fire . these two will not agree together in one place , but the one will expel the other : for whereas some hold that bitumen will burn in water , and is nourished by it , it is absolutely false , as experience shews ; and i have touched it among the bitumina . moreover , if the heat which warms our bathes did proceed from hence , there must be huge vessels above the fire to contain water , whereby the fire might heat it , and not be quenched by it . also the vapours arising from hence , must be hotter then water can endure , or be capable of ; for as they ascend towards the superficies of the earth , they must needs be cooled as they pass by rocks , or else they could not be congealed into water again : and after this congelation , the water hath lost most of his heat , as we find in our ordinary distillations of rose-water , &c. where we see our water to descend into the receive ; almost cold ; so that they cannot derive our hot bathes from hence . secondly , for the fire it self , although water and air may be received into the bowels of the earth , yet there is great difficulty for fire . for the other two need no nourishment to support them , as fire doth . if there be not competency of air to nourish the fire by venting his fuligious vapours , howsoever there be fewel enough , it is suddenly quenched , and such huge and flaming fire as this must be , will require more air then can there be yielded : a great part thereof passing away through the secret creeks of rocks , and little or none entring through the sea. and therefore daily experience shews , that our mineral men are fain to sink new shafts ( as they call them ) to admit air to their works , otherwise their lights would go out . although one would think , that where many men may have room enough to work , there would be space enough for air to maintain a few lights . the like we see in cupping-glasses , where the light goes out as soon as they are applied . also there are no fires perpetual , as hot bathes are , but are either extinct , or keep not the same tenor . wherefore fire cannot be the cause of this constant heat of bathes . it must be a continual cause that can make a continual hea● . also where fire is , there will be smoak , for as it breeds exhalations , so it sends them forth . but in most of our hot bathes we find none of these dry exhalations . moreover , fire is more hardly pend in then air ; yet we see that air doth break forth : wherefore fire should also make his way , having fuel enough to maintain it . so they say it doth in our vulcanoes at hecla in iseland , aetna in sicicy , vesuvio in campania , in enaria , aeolia , lipara , &c. but it is yet unproved that these eruptions of fire do proceed from any deep cause , but only are kindled upon or neer the superficies of the earth , where there is air enough to feed it , and means enough to kindle it by lightnings , or other casual means . whereas in the bowels of the earth , there is neither air to nourish it , nor any means to kindle it ; seeing neither the beams of the sun , nor wind , or other exhalations , nor any antiperistasis , nor lyme , nor lightnings can do it . for the same reasons that exclude the beams of the sun and exhalations , will likewise exclude lightnings . thirdly , for the fuel , there are only two substances in the bowels of the earth , which are apt fuels for fire , bitumen and sulphur . sulphur is in such request with all men , as they think there can be no not bath without it : nay many hold , that if water do but pass thorow a mine of brimstone , although it be not kindled , but actually cold , yet it will contract from thence , not only a potential , but an actual heat . but we do manifestly find , that neither all hot waters are sulphurous , nor all sulphurous waters hot ( as is said before in sulphur . ) the bathes of caldaneila and avinian in agro senensi , de grotta in viterbio , de aquis in pisano , divi johannis in agro lacenss , balneum geber suilleri in halsatia , &c. are all hot , and yet give no signe of sulphur , either by smell , or taste , or quality , or effect . contrariwise that all sulphurous waters are not hot , may appear by the bathes in zurich in helvetia , of buda in pannonia , at cure in rhetia , celenses in germany . in campania between naples and pateolum , are many cold sulphurous springs . at brandula in agro carpensi , &c. all which bathes shew much sulphur to be in them , and yet are cold . and no marvel , for if we insuse any simple , be it never so hot potentially , yet it will not make the liquor actually hot . wherefore this sulphur must burn before it can give any actual heat to our bathes ; and then it must needs be subject to the former difficulties , and also must be continually repaired by new generations of matter , which actual fire cannot further , but rather hinder . the fire generates nothing , but consumes all things . the like we may judge of bitumen , that unless it be kindled , it can yield no heat to our bathes ; as solinander reports of a bituminous mine in westfalia , in agro tremonensi , where going down into the grove , he found much water , having the smell , taste , and colour of bitumen , and yet cold . agricola imputes the chief cause of the heating of bathes , unto the fuel of bitumen ; baccius on the other side to sulphur . but in my opinion , they need not contend about it . for , as i have shewed before in the examples of mineral waters , there are many hot springs from other minerals , where neither sulphur nor bitomen have been observed to be . john de dondis , and julius alexandrinus were much unsatisfied in these opinions , and did rather acknowledge their ignorance , then that they would subscribe unto them . i need not dispute whether this fire be in alveis , or in canalibus , or in vicinis partibus , &c. because i think it is in neither of them . chap. xiv . the authors opinion concerning the cause of actual heat , and medicinal virtue in mineral waters . vvherefore finding all the former opinions to be doubtfull and weakly grounded concerning the causes of the actual heat of bathes ; let me presume to propound another , which i perswade my self to be more true and certain . but because it hath not been mentioned by any author that i know , i have no mans steps to follow in it . avia doctorum peragro loca , nullius ante trita solo . i travel where no path is to be seen of any learned foot that here hath been . which makes me fearfull in the delivery of it . but if i do err in it , i hope i shall not be blamed ; seeing i do it in disquisition of the truth . i have in the former chapters set down mine opinion concerning the generation of minerals , that they have their seminaries in the earth replenished with spirits , and faculties attending them ; which meeting with convenient matter and adiuvant causes , do proceed to the generation of several species , according to the nature of the efficient , and aptnes of the matter . in this work of generation , as there is generatio unius , so there must be corruptio alterius . and this cannot be done without a superiour power , which by moisture , dilating it self , worketh upon the matter , like a ferment to bring it to his own purpose . this motion between the agent spirit , and the patient matter , proceedeth from an actual heat ( ex motu fit calor ) which serves as an instrument to further this work . * and this motion being natural and not violent produceth a natural heat which furthers generations ; not a destructive heat . for as cold dulls and benumbs all faculties , so heat doth quicken them , this i shewed in the example of malt. it is likewise true in every particular grain of corn sown in the ground , although by reason they lie single , their actual heat is not discernable by touch , yet we find that external heat and moisture do further their spiring , as adiuvant causes ; where the chief agent is the generative spirit in the seed . so i take it to be in minerals , with those distinctions before mentioned . and in this all generations agree , that an actual heat , together with moisture , is requisite : otherwise there can neither be the corruption of the one , nor the generation of the other . this actual heat is less sensible in small seeds and tender bodies , then it is in the great and plentifull generations , and in hard and compact matter : for hard bodies are not so easily reduced to a new form , as tender bodies are ; but require both more spirit and longer time to be wrought upon . and therefore whereas vegetable generations are brought to perfection in a few months , these mineral generations do require many years , as hath been observed by mineral men . moreover , these generations are not terminated with one production , but as the seed gathereth strength by enlarging it self , so it continually proceeds to subdue more matter under his government : so as , where once any generation is begu● , it continues many ages , and seldome gives over . as we see in the iron mines of illua , the tin mines in cornwall , the lead mines at mendip , and the peak , &c. which do not only stretch further in extent of ground , than hath been observed heretofore ; but also are renewed in the same groves which have been formerly wrought , as our tinners in cornwall do acknowledge ; and the examples of illua and saga before mentioned , do confirm . this is a sufficient means for the perpetuity of our hot springs ; that if the actual heat proceed from hence , there need be no doubt of the continuance of them , nor of their equal tenor or degree of heat . now for the nature of this heat , it is not a destructive heat , as that of fire is , but a generative heat joyned with moysture . it needs no air for eventilation , as the other doth . it is in degree hot enough for the hottest baths that are , if it be not too remote from the place where the water issueth forth . it is a means to impart the qualities of minerals to our waters , as well as heat , by reason the minerals are then in solutis principiis , in their liquid forms , and not consolidated into hard bodies . for when they are consolidated , there are few of them that will yield any quality to water , unless they be the concrete juyces , or any actual heat , because that is procured by the contiguity of bodies , when one part lyeth upon another , and not when they are grown in corpus continuum ; as we see in malt , where by turning and changing the contiguity , the heat is increased , but by suffering it to unite , is quenched : but before consolidation , any of them may yield either spirit or juyce , or tincture to the waters , which by reason of their tenuity ( as is said before ) are apt to imbibe them . now if actual fire kindled in the earth , should meet with these minerals whilst they are in generation , it would dissipate the spirits , and destroy the minerals . if it meet with them after consolidation , it will never be able to attenuate them so , as to make them yield their qualities to water . for we never find any metals or minerals melted in the earth , which must be , if the heat of actual fire were such as is imagined : neither do we ever find any flores of metal sublimed in the earth . this natural heat is daily found by our mineral men in the mines , so as oftentimes they are not able to touch them , as agricola testifieth ; although by opening their groves and admission of air , it should be well qualified . whereas on the other side , it was never observed , that any actual kindled fire was ever seen by workmen in the earth , which were likely to be , if these fires were so frequent . wherefore seeing we see that mineral waters do participate with all sorts of minerals , as well metals as other , as hath been shewed in the particular examples of all of them : seeing also that few of them , unless mineral juyces , are able to impart their quality to water , as they are consolidated , but only as they are in solutis principiis , and whilst they are in generation , as is agreed upon by all authors : seeing also this natural heat of fermentation must necessarily be present for the perfecting of their generation , and is sufficient , in regard of the degree of heat to make our baths as hot as they are : seeing also that the other adventitious fire would rather destroy these minerals , than further them : seeing also we cannot imagine it either likely , or possible , without manifold difficulties and absurdities : i do conclude that both the actual heat of baths , and the mineral qualities which they have , are derived unto them by means of this fermenting heat : * which is still in fieri , not in facto esse , as the schoolmen term it : and therefore makes the heat continual . examples might be brought from all kind of generations , and from some artificial works , of this sermenting heat proceeding from the seeds of natural things . these seeds containing the species and kinds of natural bodies , are not from the elements , but are placed in the elements , where they propagate their species and individuals , according to their nature , and have their due times and seasons of appearing upon the stage of the world. animals have their set times when their spermatick spirits are in turgescence , some once , some twice a year , and some oftner : especially in the spring ; vere magis , quia vere calor redit ossibus ; as virgil speaks of mares : only man in regard of his excellency above other creatures , is not so confinde . vegetables have likewise their seasons of setting and planting , as they may have the earth and the season most convenient : yet at any time , if their seeds get moysture and heat to dilate them , they will ferment and attempt the production of more individuals : but oftentimes the artist doth abuse this intention of nature , and converts it to his ends : and oftentimes nature being set in action to proceed a potentia in actum , doth want convenient means to maintain her work : as when we see a rick of hay or corn which hath received moysture , burnt to ashes . so in the making of malt , or woad , or bread , or beer , or wine , &c. we make use of this generative spirit for our ends : that we may stir up , and quicken it . otherwise our bread would not be so favou●y , our beer would be but wort , our wine would be but must or plum-pottage , and want those spirits which we desire ; and which lie dead and benummed in the seeds , untill they come to fermentation . and in all these there is an actual heat , although it appear not in liquid things , so well as in dry : because it is there quenched by the abundance of moysture ; yet we may observe active spirits in it , by the bubling and hissing , and working of it . this is evident in artificial wines , which may be made of figs , da●es , dryed raysing , currants , slows , strawberries , bramble-berries , and such like , when they are infused in water . they will ferment of their own accord , by virtue of the seeds which are in them , and make as good and as natural wine as the juice of the green fruit , as i have often proved . the turks have a drink which they call couset or posset , which is made of barly after such a manner , as bellonius reports in his observations . it seems also that the scythians drink was made in this manner , which virgil speaks of . hic noctem ludo ducunt , & pocula laeti fermento atque acidis imitantur vitea sorbis . they dance and quaff , by the moon-shine , fermented juice of slows , like wine . and i perswade my self that we have not yet attained to a perfect artifice of our beer and ale , which stands upon the same grounds , and may be wrought in such a manner , if they would take the pains to try some conclusions upon it . it might save much fuel , and vessel , and labour , and perhaps with advantage in the product . for i see but two points to be observed in the working of it : the one is to extract the substance of the malt into water : the other to give it his due fermentation . and both of these may be done without boyling . but the artifice will differ somewhat from wine , and will require many conclusions to be tryed upon it , before it be brought to perfection . i do mention these artifices only to shew the power of this seminary and fermenting spirit , and how it may be drawn to other uses for our benefit . as this is found in vegetables , so likewise in minerals ; which as they have this generative spirit for the propagation of their species , as hath been shewed before , so they have this means of fermentation , to bring them from a potential quality , to an actual existence . and as their matter is more plentifull , and in consistence more hard and compact ; so these spirits must be more vigorous and powerfull to subdue it : and consequently the heat of their fermentation must be in a higher degree , then it is in other generations . now having shewed the erroneous opinions of others concerning this actual heat of bathes , and explain'd our own conceit of the true cause of it ; let us collect our arguments together , the principal whereof are here and there dispersed in this treatise , quem nos stramineum pro tempore fecimus , which for the present i have made of straw . hoping that hereafter some worthy pen may handle this argument more accurately , and give it a better flourish , et dare perpetuo caelestia fila metallo . and on firm metal lasting threads bestow . we must not imagine that the government and ordering of the world and nature in a constant course , is performed by miracle , but that natural effects have natural causes , and must be both under the same genus . wherefore following the ordinary distribution , seeing it comprehends all , and not questioning the celestial bodies , whether they be elementary or no , that is , subject to alterations , as intention and remission , generation and corruption , &c. we say that this heat must proceed either from the superiour and celestial bodies , as the spheres and starrs , or from the inferiour or sublunary . from the superiour spheres or globes it cannot proceed , seeing ( as is shewed before ) they are neither indowed with such a degree of native heat , nor can acquire it accidentally by their motion , being thin and liquid bodies ; neither , if they had it , can they convey it unto the earth , but by their beams , which are not able to retain it as they pass thorow the cold region of the air , nor able to warm that , although it be nearer to their fountain of heat . wherefore if these beams can any way do it , it must be by their motion and reflection upon the earth : and this is no constant heat , but varieth according as the beams are perpendicular or oblique , and according as the air is cleer or cloudy , & c.. and as they are not able to give this constant heat , so the earth in her bowels is not capable to receive it , being hindered by the density of the earth and rocks , and the heat of reflection taken away before it can come three foot deep . from the inferiour parts of the world if it proceed , it must be either from the elements , or from mixt bodies . from the elements it cannot come , but from fire ; for all the other elements are cold , as i have shewed , especially the earth where this heat is ingendred . and as for the element of fire , seeing we know not where to find it , neither , if it be any where , doth it perform the office of an element in production and nutrition of creatures ; as aristotle faith , ignis nil generat , and therefore nil nutrit ; nam nutritio fit ex iisdem ex quibus constat : therefore as it begets nothing , so it nourisheth nothing ; and so cannot be an element , nor as an element maintain this heat of bathes . but contrariwise if it have no power of begetting or nourishing any thing , it must have a power of destroying or hindering nature in her proceedings ; for nature will admit of no vacuum or idle thing . also seeing nature useth no violent means to maintain her self , this elementary fire cannot be pen'd in the center of the earth , being of a thin subtilnature , and naturally aspiring upwards : and if it have any place assigned unto it , it must be above the other elements , and then it cannot be drawn downwards against his nature , and that continually , without breach of the order and course of nature . and whereas they place the element of fire under the concave of the moon , being in it self lucid and resplendent , it is strange that it is not seen by us , neither makes our nights light . for although by reason of his transparency it doth not terminate our sight , yet it should remove the obscurity of our nights much better then the via lactea . moreover , if it were there , we must see the starrs through a double diaphanum , one of air , and another of fire , and so would make a double refraction : which is elegantly confuted by john pena and conr●dus aslacus . but there is another thing substituted in the place of this element of fire , and maintained by air , and by mineral substances in the earth ; which is neither an element , nor a mixt body , nor any substance at all , but a meer quality : and this is preferred by most to be the cause of the heat of our bathes . and this is our common kitchin-fire , which is kindled by violent motion , maintained by servel , without which it cannot subsist , and extinguished by his contrary . and although it may be derived by communication or coition , as one candle lights another , yet originally it is kindled by violent motion , and what violent motion can there be in the bowels of the earth to strike fire , or who shall be the fueller ? exhalations and lightnings cannot do it , being aereal meteors , and no more penetrable then the beams of the sun. and therefore although they may kindle a vulcano upon the surface of the earth , yet they cannot pierce deep , and their very reflection upon the superficies of the earth takes away their strength : so as they can neither kindle new fire , nor commucate that which is kindled to any other fuel . for if it be by communication or coition , that must be by touch , per contactum , and then in the earth it can make but one fire , and not many , being not distinct in place , and must increase in heat : and then it will not keep a constant tenor , as our bathes do . secondly for the nourishment of it , being a quality , it must have a subject , that is fuel , and it must have means to vent the fuliginous vapours which it breeds in the dissolution of the fuel , lest they recoyle and quench the fire ; as also there must be conveyance for the ashes which will fall down continually upon the fire , and quench it . moreover , by consuming such great quantities of sulphur and bitumen , and by mollifying and breaking of rocks , it would cause a great sinking of the earth in those places ; as we see in our vulcanoes , where whole mountains have been consumed and brought to even ground . thirdly , this fire being a quality , is subject to intention and remission , and to utter extinguishment , not only by want of fuel , which cannot be regenerated where this actual fire is , nor for want of vent , or choaking of ashes , &c. but also by reason of the abundance of water which the earth receiveth for the generations of minerals , which being opposite to fire , would quench it . wherefore we cannot rely upon any subterranean fire for the maintenance of our hot bathes . from the air this heat of bathes cannot proceed , seeing it is neither hot in it self , as hath been proved , nor can get any heat by motion , being of a thin liquid substance , which no attrition or collision can make hot . and as for aereal meteors , bred from exhalations , and kindled , as is imagined , by an antiperistasis : if they be bred in the air , they are not able to penetrate into the bowels of the earth , as hath been said before : if in the earth , besides the difficulty of finding room enough for such plentiful exhalations as those must be which procure lightning and thunder , and the vanity of their antiperistasis to kindle these exhalations , as hath been she wed before ; it is a sufficient refutation to take away the subject of the question , that is , all subterranean fire , as i hope i have done ; and then we need not dispute about the means of kindling it , &c. these momentary meteors being produced only to kindle , and not to maintain this fire . from the water no man will derive this fire , being a cold and moist element , and apt to quench it ; unless it be by dilating the seminary spirits of natural species ; and then they concur with us , and renouncing the actual fire , do confirm our heat of fermentation . from the earth some have imagined an inbred heat , ingenitum terrae calorem , whereby it seems they had some glimmering of this light which we have given , but have left it in as great obscurity as the antipenstasis or antipathy ; and earth being a cold and dry element , cannot be the cause of this heat , as it is earth . so as it is manifest that naturally the elements cannot procure this heat of bathes ; and by violent motion they can do as little . for the earth being immovable , cannot be stirred by any violent motion ; and the other three elements , as fire , air , and water , being thin and liquid substances , can procure no heat by any motion or collision either upon themselves , or upon the earth ; especially in the bowels of the earth , where all is quiet , and no room or scope for any such motion as this must be . so that neither the other three elements , nor the earth , either in the whole , or in the parts , can be the cause hereof by any violent motion . from mixt bodies if this heat come , it must be from animals , vegetables , or minerals . animals are not so plentiful in the earth as to cause this heat of bathes , either alive or dead . we read of subterranean animals which have both motion , and sense , and understanding , in vincentius in speculo naturali ; in lactantius ; in agricola , de animantibus subterraneis ; in bellonius , ortelius , paracelsus , &c. who calls them gnomi , the germanes bergmaenlin , the french rabat , the cornish-men fairies . the danes are generally perswaded that there are such creatures . but if any such living creatures be able to procure this heat , it cannot be by their hot complexions , but it must be by violence and striking of fire . perhaps democritus hath hired them to make his lyme there , or some other to erect forges for thunder , lightning , and such like fire-works . brontesque steropesque & nudus membra pyracmon . but these opinions deserve no confutation . from dead animals in their putrefaction some heat may appear , but such as neither for the degree , nor for the continuance , can be answerable to our bathes . for vegetables there is the same reason as for dead animals ; neither doth the earth breed such plenty of these in her bowels , as to procure a months heat to a tun of water , in one place . wherefore we have nothing to ground upon but mineral substances , whereof the earth affords enough . for there is no part of the earth but is replenished with mineral seeds . and although some may think that because minerals are not found , or not wrought in all places : and that some waters are also found which do not participate of the virtues of minerals , that therefore our hot bathes proceed not from the fermentation of minerals , but from some other cause ; they are mistaken . for although metals are not frequent in some places , or at the least not discovered ; yet a man shall hardly dig ten foot deep in any place , but he shall find rocks of stone , which have their generation as well as other minerals , or some of the salts , or bitumina , or spirits , or mean metals , &c. and how can bathes receive mineral qualities , but from minerals ? therefore where bathes are , there must be minerals , although where minerals are , there are not always bathes , but perhaps they are not so accumulated , as by their contiguity they are able to yield any manifest heat ; their matter being dispersed as grains of corn sown in a field , which by reason of their lying single , do not shew a sensible heat in their fermentation ; or most metals breeding between a hanger and a lieger , which agricola calls pendens and jacens , are seldome above a foot thick , and therefore cannot yield much heat to our waters . and this is the cause why we have so few bathes from gold , silver , tin , lead , &c. but where much matter is accumulated together , the very contiguity ( one part lying upon another ) will make a manifest heat , untill it grow to a corpus continuum , when the generation is perfected , and then the heat is extinguished , or perhaps they have not water so plentifull as may yield a living spring , although they may have sufficient for the use of their generation . or perhaps where they break forth , they meet with desart sands , as in arabia , china , africa , &c. which drink up the water , and hinder the eruption of it . and whereas there are some hot springs found which do not shew any mineral quality in them , the reason of this may be the want of concrete juice , which , as i have said before , is the medium of communicating mineral qualities and substances with water . for without them , water is as unapt to imbibe minerals , as it is to unite with oyle . so as water may of it self receive actual heat from the fermentation of minerals , but not their qualities , without the mediation of some of the concrete juices : as contrariwise we find some fouutains that receive mineral qualities , and yet are cold : whereof i have given many examples . the reason whereof is either for that they have passed a long way , and by many meanders from the place of generation to the place of their eruption , and so have lost their heat ; or else the concrete juices , which will dissolve in water without any heat , being impregnated with other minerals , do impart them to water , and yet without heat . but to say that there is any earth without mineral seeds , is to make a vacuum in rerum natura , and to destroy the use of the elements . it is true that the seeds do do not alwaies meet with opportunity to display themselves , and sometimes they are fain to serve under other colours , which are more predominant : but there is no part of the earth without some seeds or other . and from hence we must derive the original of the actual heat of bathes : for nothing else in the world will serve our turn to procure so lasting and so uniform a heat unto them ; and that not by kindling any actual fire about them , for most of our minerals whereof our bathes consist , and from whence they receive both their actual heat and virtues , will not burn , neither have any actual heat in themselves , being all cold to the touch , but receive it by a fermenting heat which they have in their generation : without which there is no generation for any thing . and this heat continues so long as the work of generation continues : which being once begun , doth not cease in many ages , by reason of the plenty of matter which the earth yields , and the firmness and solidity thereof . and although after that the minerals have attained to their perfection , this heat ceaseth , yet the generation extends further then where it first began , and enlargeth it self every way , the works of nature being circular : so as the water which was heated by the first generation , cannot avoid the other succeeding generations , but must meet with them either behind or before , beneath or above , on the one side , or on the other ( especially seeing no generation can proceed without water : ) and yet keeps the same tenor and degree of heat , according to the nature of the minerals fermenting , and to the distance from the place of eruption . and this is a far more probable cause of the continuance of our bathes , then any subterranean destructive fire can be , or any other of the supposed causes can yield . i do not deny but that hot bathes may cease and become cold ; as aristotle saith of salt fountains which are cold , that they were once hot , before the original of their heat was extinct : which i interpret to be when the work of generation ceased , and the salt brought to his perfection . but i do not read of any hot bathes that have ceased : unless near onto some vulcano , where either the sinking of rocks hath altered the course of them , as at tripergula and baia , or the flaming fire which heated them at their eruption being extinguished , as in the aeolian islands . these vulcanoes are far more subject to decay then our generative heat , because they consume their fuel ; this doth not , but increaseth it daily , viresque acquirit eundo . of the other ovid saith , nee quae sulphureis ardet fornacibus aetna ignea semper erit ; neque enim fuit ignea semper . aetna with its sulphureous flames will dy , and as a kindling had , will want supply . but of this we can hardly bring an instance of any that have decayed ; because where a generation is begun , there seldome or never wants matter to propagate and enlarge it . and seeing minerals have not their seeds in their individuals , as animals & vegetables have , but in their wombs , as hath been shewed before ; it were to be feared that there would be a decay of mineral species , and so a vacuum left in nature , if these generations should be no more durable then the other . animals are propagated by begetting of their species , the power whereof is in every individual , which , no doubt , will not give over this trade as long as the world lasteth . vegetables are also fruitfull in their kinds , every one producing 100 , or perhaps 1000 seeds of individuals yearly , to perpetuate their species . minerals have no such means , but only have their seeds in their wombs , whereby they are propagated : and if these generations , being longer in perfecting of their species , were not supplyed with a larger extent for their productions ; nature had been defective in not providing sufficient means for their perpetuity , as well as for others , and might easily suffer a decay , and a vacuity of mineral species ; which agrees not with the providence of nature , and the ornament of the world . the necessity hereof depends upon the first benediction , ( crescite & multiylicamini ) which , no doubt belongs as well to minerals in their kinds , as it doth to animals and vegetables , and by vertue hereof we see that they are propagated daily , as i have proved before , cap. 11. and this is that necessity whereof hypocrates speaks , and that fatum naturale inharens rebus ipsis , natural fate inherent in things themselves , as lipsius faith ; and that lex adrastiae mentioned by aristotle and gal●● , locis aute citatis , so firmly established , as nothing can contradict it . arithmetick , geometry , and logick , which are but attendants upon nature , have their principles so firmly grounded , as nothing can shake them ; and shall we think that nature it self is grounded upon weaker foundations ? wherefore we need not doubt of the perpetuity of these generations , but that as some parts attain to their perfection , so other puts will be alwayes in fieri or in via ad generationem : whereby our bathes will never fail of their heat or their virtues . this i hope is susficient for the confuting of other opinions , and the clearing of mine own from all absurdities concerning the degree of heat , which is as much as the nature of water can endure without utter dissipation : concerning the equal tenor of the heat , the duration of 〈◊〉 , the participation of mineral qualities , &c. the other kind of confirmation which we call apodeictical , is also here and there dispersed in this discourse : as that all minerals have their continual generation : that this generation is not without heat and moysture , which do necessarily attend all generations : that few mineral substances or qualities can be imparted to water , but whilst they are in generation , and yet we find them much impregnated with them : that our miners do find an actual heat , and in a high degree , in the digging of minerals , where the fermentation is not throughly extinct : that we observe the like course of nature in the generations of animals and vegetables : that we are led to the acknowledgement hereof by many artificial conclusions and artifices , &c. wherefore i forbear to make any larger repetition hereof . and this is in brief ( though plainly delivered ) my opinion concerning the actual heat of baths , and of the mineral qualities which we find in them ; which i refer to the censures of those that be learned . there are two other motions which resemble this fermentation : the one is motus dilatationis , the other antipatheticus . motus dilatationis is evident in lime , in allum , in copperass , and other concrete juyces , whereby the affusion of water , the salt in the lime , or the concrete juyces being suddenly dissolved , there is by this motion , an actual heat procured for a time , able to kindle any combustible matter put to it . the like we observe in those stone coals , called metal coals , which are mixed with a marchesit containing some mineral juyce , which receiving moysture , doth dilate it self , and grows so hot , as oftentimes great heaps of those coals are kindled thereby , and burnt before their time ; as hath been seen at puddle-wharf in london , and at newcastle . but this is much different from out fermentation . another motus resembling this fermentation , is that which is attributed to antipathy , when disagreeing substances being put together , do fight , and make a manifest actual heat ; as antimony and sublimat , oyle of vitriol and oyle of tartar , allum liquor and urine , lees , chalk , &c. but the reason of this disagreement is in their salts , whereof one is astringent , the other relaxing ; the one of easie dissolution in water , the other of hard dissolution , &c. where one mineral hinders the dissolution or congelation of another ; and not by reason of any antipathy : for it is not likely that nature would produce two contrary substances mixed like atomes in o● subject , but that in their very generations the o● would be an impediment to the other . so in vegetables where one plant sucks away the nourishment from another , we call it antipathy . b●● if we examine aright what this sympathy and antipathy is , we shall find it to be nothing but a refuge of ignorance , when not being able to conceive the true reasons of such actions & passions in natural things , we fly sometimes to indefinite generalities , and sometimes to this inexplicable sympathy and antipathy ; attributing voluntary , and sensitive actions and passions to insensible substances . this motus also is much different from fermentation , as may easily appear by the former description . and thus much for this point of fermentation , which i hope will give better satisfaction then any of the former opinions . chap. xv. by what means it may be discovered what minerals any water containeth . the nature of minerals and their generations being handled , and from thence the reasons drawn , both of the actual heat of bathes , and of their qualities : now it is fit we should seek out some means how to discover what minerals are in any bath , that thereby we may the better know their qualities , and what use to make of them for our benefit . many have attempted this discovery , but by such weak means , and upon such poor grounds , as it is no marvail if they have failed of their purpose : for they have contented themselves with a bare distillation or evaporation of the water , and observing the sediment , have thereby judged of the minerals , unless perhaps they find some manifest taste , or smell , or colour in the water , or some unctuous matter swimming above it . some desire no other argument of sulphur and bitumen , but the actual heat : as though no other minerals could yield an actual heat , but those two : but this point requires better consideration ; and i have been so large in describing the natures and generations of minerals , because without it , we cannot discern what minerals we have in our waters , nor judge of the qualities and use of them . our minerals therefore , are either confused or mixed with the water . if they be confused they are easily discerned : for they make the water thick and pudly , and will either swim above , as bitumen will do , or sink to the bottom , as earth , sulphur , and some terrestrial juices ; for no confused water will remain long unseparated . if they are perfectly mixed with the water , then their mixture is either corporal , where the very body of the mineral is imbibed in the water , or spiritual , where either some exhalation , or spirit , or tincture is imparted to the water . corporally there are no minerals mixed with water , but juices , either liquid , as succus la●idescens , metallificus , &c. before they are perfectly congealed into their natural consistence , or concrete , as salt , nitre , vitriol , and allum , these concrete juices do not dissolve themselves in water , but oftentimes bring with them some tincture or spirit from other minerals . for as water is apt to recive juices , and tinctures , and spirits from animals , and vegetables ; so are concrete juices , being dissolved , apt to extract tinctures and spirits from minerals , and to communicate them with water . and there are no mines , but have some of these concrete juices in them , to dissolve the materials of them , for their better union and mixture : and there are few minerals or metals , but have some of them incorporated with them ; as we see in iron , and copper , and tin , and lead , &c. and this is the reason that water being long kept in vessels of any of these metals , will receive a taste or smell from them , especially if it be attenuated , either by heat , or by addition of some sour juice ; and yet more , if the metals be fyled into powder as we see in making chalibeat wine , or sugar of lead , or puttie from tin , or verdegrease from copper . there may be also a mixture of spiritual substance from minerals , whilst they are in generation , and in solutis principiis : the water passing through them , and the rather if it be actually hot , for then it is more apt to imbibe it , and will contain more in it , being attenuated by heat , then being cold ; as we see in urins , which though they be full of humours , yet make no great shew of them so long as they are warm , but being cold , do settle then to the bottom . these spiritual substances are hardly discerned in our bathes , but by the effects ; for they leave no residence after evaporation ; and are commonly as volatile in sublimation as the water it self : neither do they increase the weight of the water , nor much alter the taste or smell of them , unless they be very plentiful . wherefore we have no certain way to discover them , but by the effects . we may conjecture somewhat of them by the mines which are found near unto the bathes , and by the mud which is brought with the water . but that may deceive , as coming from the passages through which the water is conveyed , or , perhaps , from the sweat and strigments of mens bodies which bathe in them . the corporal substances are found , either by sublimation or by precipitation , by sublimation , when being brought to the state of congelation , and sticks of wood put into it , within a few dayes , the concrete juices will shoot upon the wood ; in needles , if it be nitre ; in squares , if be salt ; and in clods and lumps , if it be allum or coperass , and the other mineral substances which the waters have received , will either incorporate a tincture with them , or if it be more terr●strial , will settle and separate from it , and by drying it at a gentle fire , will shew from what house it comes , either by colour , taste , smell , or vertue : there is another way by precipitation , whereby those mineral substances are stricken down from their concrete juices which held them , by addition of some opposite substance . and this is of two sorts : either salts , as tartar , soap-ashes , kelps , urine , &c. or four juices as vinegar , lemons , oyle of vitriol , sulphur , &c. in which i have observed that the salts are proper to blew colours , and the other to red ; for example , take a piece of scarlet cloath , and wet it in oyle of tartar ( the strongest of that kind ) and it presently becomes blew : dip it again in oyle of vitriol , and it becomes red again . p●notus hath a strange precipitating water from tin , mercury alkali , &c. which separate any minerals pidr●●it p●●es authorem . these are the chief grounds of discovering mineral waters , according to which any man may make tryal of what waters he pleaseth . i have been desirous heretofore to have attempted some discovery of our bathes , according to these principles : but being thought ( by some ) either not convenient , or not usefull , i was willing to save my labour , which perhaps might have seemed not to be worth thanks ; and in these respects am willing now also to make but a bare mention of them . chap. xvi . of the use of mineral waters , inwardly , outwardly . in this chapter is shewed the inward use of them , first general ; then particuly of the hot waters of bathe . the nature and generations of minerals being handled , and how our mineral waters receive their impressions , and actual heat from thence ; and by what means they are to be tried , what minerals are in each of them . now we are to shew the uses of them ; which must be drawn from the qualities of the minerals whereof they consist ; which are seldome one or two , but commonly more . these qualities are either the first , as hot , cold , moyst , and dry : or the second , as penetrating , astringent , opening , resolving , attracting , cleansing , mollifying , &c. for the first qualities , it is certain and agreed upon by all authors , that all mineral waters do dry exceedingly , as proceeding from earth ; but some of those do cool withall , and some do heat . cooling waters are good for hot distempers of the liver , stomach , kidneys , bladder , womb , &c. also for salt distillations , sharp humours , light obstructions of the meseraicks , &c. heating waters are good for cold affects of the stomach , bowels , womb , seminary vessels , cold distillations , palsies , &c. for the second qualities , cleansing waters are good in all ulcers , especially of the guts . mollifying waters , for all hard and schirrous tumors . astringent waters , for all fluxes , &c. and so of the rest . now these waters are used either inwardly or outwardly . inwardly , either by mouth , or by injection . by mouth , either in potion , or in broths , juleps , &c. galen never used them imwardly , because he judged their qualities to be discovered by experience , rather then by reason . and seeing we find many of them to be venomous , and deadly , as proceeding from arsenick , sandaracha , cadmia , &c. we had need be very wary in the inward use of them . neptunes well in tarracina was found to be so deadly , as it was therefore stopped up . by monpellier at perant is a well which kills all the fowls that drink of it ; the lake avernus kills the fowls that fly over it ; so doth the vapour arising from charons den between naples and puteolum . so there are divers waters in savoy and rhetia , which breed swellings in the thro●● . others proceeding from gipsum do strang 〈◊〉 but where we find waters to proceed from wholsome minerals , and such as are convenient , and proper for our intents , there we may be bold to use them as well inwardly as outwardly : yet so as we do not imagine them to be such absolute remedies , as that they are of themselves able to cure diseases without either rules for the use of them , or without other helps adjoyned to them . for as it is not enough for a man to get a good damasco or bilbo-blade to defend himself withall , unless he learn the right use of it from a fencer ; so it is not enough to get a medicine and remedy for any disease , unless it be rightly used , and this right use must come from the physitian , who knows how to apply it , and how to prepare the body for it , what to add and joyn with it , how to govern and order the use of it , how to prevent such inconveniences as may happen by it , &c. wherefore , where we speak of any mineral water , or of any other medicine that is proper for such and such a grief , we must be so understood , that the medicine is not wise enough to cure the disease of it self , no more than a sword is able of it self to defend a man , or to offend his enemie , but according to the right and skilfull use of it . and as it is not possible for a fencer to set down absolute rules in writing for h●● art , whereby a man may be able in reading them to defend himself ; no more is the physitian possibly able to direct the particular uses of his remedy , whereby a patient may cure himself without demonstration and the particular direction of the physitian . it is true , that we have general rules to guide us in the cure of diseases , which are very true and certain ; yet when we come to apply them to particular persons , and several constitutions , these general rules are not sufficient to make a cure , but it must be varied according to substance . hereupon we daily find , that those patients which think to cure themselves , out of a little reading of some rules or remedies , are oftentimes dangerously deceived . and this is enough to intimate generally concerning the uses of our mineral waters . inwardly we find great and profitable use of such waters as proceed from nitre , allum , vitriol , sulphur , bitumen , iron , copper , &c. examples whereof i have set down before in the several minerals , referring the particular uses of each to such authors as have purposely described them . my intent is chiefly to apply my self to those baths of bath in summerset-shire ; which consisting , as i judge , principally of bitumen , with nitre , and some sulphur , i hold to be of great use both inwardly and outwardly . and i am sorry that i dare not commend the inward use of them as they deserve , in regard i can hardly be perswaded that we have the water pure , as the springs yield them , but do fear , lest where we take them , they may be mixt with the water of the bath . if this doubt were cleared , i should not doubt to commend them inwardly , to hear , dry , mollifie , discuss , glutinate , dissolve , open obstractions , cleanse the kidneys and bladder , ease cholicks , comfort the matrix , mitigate fits of the mother , help barrenness proceeding from cold humors , &c. as tabernomoutanus affirms of other bituminous baths . also in regard of the nitre , they cut and dissolve gross humors , and cleanse by urine . in regard of the sulphur , they dry and resolve , and mollifie , and attract , and are especially good for uterine affects proceeding from cold and windy humours . and i would wish these waters to be drunk hot as they are , for better penetration , and less offence to the stomach . the antient grecians and romans did drink most of their water and wine hot , as we find in many authors , which salmuth hath diligently collected : and anthonius percius hath purposely written a book of it , entitaled dei bever caldo castumato da gli antichi . we find also that it is in use at this day , both in the east-indies and in turkey , where they have a drink called capha , sold ordinarily in taverns , and drunk hot , although in the summer . verulamius doth marvel that it is so much grown out of use , and adviseth to drink our first draught at our meals , hot . there is great reason for it , both for preservation of health , and for cure of many diseases . the stomach being a nervous part , must needs be offended by that which is actually cold : and being the seat of natural appetite , and of the first concoction ( whose errors and defects are not amended in the other concoctions ) had need to be preserved in his native vigour and strength , that it may breed good nourishment for the whole body . but the much use of cold drink , although it seem to refresh us for the present , by dulling the appetite and the sense of thirst and hunger , as a stupefictive narcotick will do : yet it destroys the faculties of the stomach , which are maintained and quickned by heat : and thereby breeds crudities in our bodies , from whence many diseases proceed . the east-indans are seldome troubled with the stone or the gout , and it is imputed to their warm drink : the like we may judge of obstructions , cholicks , dropsies , rheumes , coughs , hoarsness , diseases in the throat and lungs , &c. in which cases , and many more which proceed from ill concoction and crudity of humors , no doubt it is an excellent preservative to drink our drink warm . i know a worthy gentleman of excellent parts , who in his travels observed the benefit hereof , and for many years hath used to take his drink hot : and being now above 80 years old , enjoyeth his health of body , and vigour of spirits , beyond the ordinary course of men of his age . likewise in the cure of diseases , i perswade my self it would prove very profitable , if it were in use . for example in feavers , i see no reason but it would do more good than our cold waters , juleps , posset-drinks , &c. which i approve well of , but if the patient did drink them hot , the stomach would be less offended thereby , the moysture ( which we chiefly desire in them ) would penetrate more , and the eventilation by sweat or insensible transpiration , would not be hindred . hypocrates is very plain in this point , and reckons many inconveniences of cold drinks , to the teeth , bones , nerves , brest , back , lungs , stomach , &c. i will not insilt longer hereupon , being a practical point of physick : only i thought good to intimate it to our learned physitians to contemplate upon , for the benefit of our patients . our bath guides do usually command the drinking of this water with salt to purge the body , perswading the people that the bath-water hath a purging quality in it , when as the same proportion of spring-water , with the like quantity of salt will do the like . our baths have true virtues to commend them , so as we need not seek to get credit or grace unto them by false suggestions . the bitumen and nitre which is in them , although it serves well for an alterative remedy , yet it is not sufficient for an evacuative : and therefore we must attribute this purgative quality , either to the great quantity of water which they drink ( and so it works ) ratione ponderis ) or unto the stimulation of salt which is dissolved in it , or unto both together . our common salt hath a stimulating quality , as is shewed before , chap. 7. and erastus saith that it purgeth much . bulcasis gives it to that purpose from 3 ij to 3 iiij . mesue also prescribes it to purge gross humors , and so doth avicen . wherefore there is no doubt but salt will purge of it self , being dissolved in our bath-water . but i should like much better to dissolve in it some appropriate syrup or other purgative , for this purpose , as manna , tartar , elaterium , syrups of roses , of cichory , with rhubarb , augustanus ; or to move urine , syr , de 5. rad . bizantinus de limonibus , sambuclnas , de altzhca , &c. and this course is usual in italy , according as the physitian sees most convenient , but with this caution , that when they take it in potion , they must not use the bath , because of contrary motions . inwardly also bath-waters are used , for broths , beer , juleps , &c. although some do mislike it , because they will not mix medicaments with aliments : wresting a text in hypocr . to that purpose . but if we may mix diureticks , deoppilatives , purgatives , &c. with aliments , as usually we do : i see no reason but we may as well use mineral waters , where we desire to make our aliments more alterative by a medicinal quality , alwaies provided that there be no malignity in them , nor any ill quality which may offend any principal part . and thus much for the use of them by mouth . by injection they are used also into the womb , to warm , and dry , and cleanse those parts ; into the passages of urine , to dry and heal excoriations there ; into the fundament for like causes , as also for resolutions of the sphincter , and bearing down of the fundament , &c. and thus they are used either alone , or mixed with other medicines , according as the physitian thinks most sit , and we daily find very good success thereby in uterine affects , depending upon cold causes . thus much for the inward use of our bath-waters . chap. xvii . of the outward use of the the hot waters of bathe ; first , the general use of them to the whole body in bathing : secondly , the particular use of them by pumping , bucketing , or applying the mud . outwardly our bath-waters are principally used , because they are most properly for such affects as are in the habit of the body , and out of the veins : as palsies , contractions , rheums , cold tumors , affects of the skin , aches , &c. and in these cases , we use not only the water , but also the mud , and in some places the upour . the water is used both for his actual and potential heat , as also for the second qualities of mollifying , discussing , cleansing , resolving , &c. which the minerals give unto it . the use hereof is either general to the whole body , as in bathing ; or some particular to some one part , as in bucketing or pumping , which antiently was called stillicidium . the italians call it duccia . the general use in bathing , is most antient : for our bathes were first discovered thereby to be wholsome and soveraign in many diseases . nechams verses concerning the use of these bathes , are four hundred years old . bathoniae thermas vix praefero virgilianas confecto prosunt balnea nostra seni : prosunt attritis , collisis invalidisque , et quorum morbis frigida causa subest . which i will english out of dr. hackwels learned work of the perpetuity of the world . our bains at bathe with virgils to compare ; for their effects , i dare almost be bold , for feeble folk , and crazie good they are , for bruiz'd , consum'd , far spent , and very old , for those likewise whose sickness comes of cold . we have antient traditions ( famae est obscurior annis ) that king bladud who is said to have lived in the time of elias , did first discover these bathes , and made tryal of them upon his own son , and thereupon built this city , and distinguished the bathes , &c. but we have no certain record hereof . it is enough that we can shew the use of them for 400 years , and that at this day they are as powerful as ever they were : cambden gives them a more antient date from ptolomy and antonine , and the saxons : and saith they were called aquae solis , and by the saxons , akmanchester , that is , the town of sick people , and dedicated to minerva , as solinus faith . the opinion that the bathes were made by art , is too simple for any wise man to believe , or for me to confute : and necham in his verses which follow after those i have mentioned , doth hold it a sigment : you may see them in cambden . we have them for their use in bathing , distinguished into four several bathes , whereof three have been antiently ; namely the kingsbath , the hot bath and the cross bath . the queens bath was taken from the springs of the kings bath , that being farther off , from the hot springs , it might serve for such as could not endure the heat of the other . we have likewise an appendix to the hot bath ; called the leapers bath , for unclean persons . we find little difference in the nature of these bathes , but in the degree of heat , proceeding no doubt , from one and the same mine . yet as the mine may be hotter in one p●●tthen in another , or the passages more direct from it , so the heat of them may vary . some little difference also we find among them , that one is more cleansing then another , by reason ( is i take it ) of more nitre . for in the cross bath we find that our fingers ends will shrink and shrivel , as if we had washed in soap-water , more then in the other bathes . the kings bath , as it is the hottest of all the bathes , so it is the fittest for very cold diseases , and cold and phleg●●●ck constitutions : and we have daily expe●●ence of the good effects it worketh upon pal●es , aches , sciatica's , cold tumors , &c. both by ●scuation , by sweat , and by warming the parts facted , attenuating , discussing , and resolving the mors . also in epilepsies and uterin affects in ●e scorbute , and in that kind of dropsie which ●t call anasarca . the hot bath is little infe●●r unto it , as next in degree of heat , and ●full in the same cases . the queens bath , ●d cross bath are more temperate in their heat , ●d therefore fittest for tender bodies , which are ●t to be inflamed by the other , and where ●●e is more need of mollifying and gentle ●ming , then of violent heat and much evacuam by sweat . and in these bathes they may dare longer without dissipation of spirits , then in the other : the queens bath is the hotter of the two , but temperate enough for most bodies . the cross bath is the coldest of all , as having but few springs to feed it : yet we observe it to supple , and mollifie more then the rest , both because they are able to stay longer in it , and because ( as i said before ) it seems to participate more with nitre , then the rest , which doth cleanse better , and gives more penetration to the other minerals . wherefore in contractions , epilepsies , uterin affects , convulsions , cramps , &c. this bath is very useful , as also in cutaneal diseases , as morphews , itch , &c. thus much for the nature and difference of our bathes , and the general use in bathing . they are used also to particular parts by pumping or bucketing , or applying the mud . pumping or bucketing are not used in that fashion , as we use them in any other bathes that i can learn , but only the duccia or stillicidium but i hold our fashion as good as that . the water comes more plentifully upon the part , and may be directed as the patient hath occasion . o●● bucketing hath been longest in use : but finding that it did not heat some sufficiently , being take● from the surface of the bath , we have of lat● erected pumps , which draw the water from th● springs or near unto them , so as we have it muc● hotter from thence , then we can have it by buc●keting . a worthy merchant and citizen 〈…〉 london , mr. humphrey brown , was perswade by me to bestow two of these pumps upon the kings and queens bath , whereby he hath do● much good to many , and deserves a thankfu● remembrance . the like also i procured to be done at the other bathes , although that of the crossbath is not so useful , by reason it wants heat , unless for yong children . also we have a pump out of the hot bath , which we call the dry pump , where one may sit in a chair in his cloaths , and have his head , or foot , or knee pumped without heating the rest of the body in the bath ; and devised chiefly for such as have hot kidneys , or some other infirmities which the bath might hurt . this we find very usefull in rheums , and cold brains , and in aches and tumors in the feet . for these pumps we are beholding unto the late lord archbishop of york , and to mr. hugh may , who upon my perswasions were contented to be at the charge of them . it were to be wished that some well disposed to the publick good , would erect the like at the kings bath ; † where , perhaps , it might be more usefull for many , in regard of the greater heat which those springs have . the lute of bathes is in much use in some places , where it may be had pure , both to mollifie , and to resolve , and to strengthen weak parts . but we make little use of it in our bathes , because we cannot have it pure , but mixed with strigments . in divers other places either the springs arise a good distance from the bathing places , or else there be other eruptions from whence it may be taken . but our springs arising in the bathes themselves , it cannot well be saved pure . besides , we have not those means of the heat of the sun , to keep it warm to the parts where it is applyed : so as growing cold , it rather does hurt then good . wherefore it were better for us , to use artificial lutes , as the antients did , of clay , sulphur , bitumen , nitre , salt , &c. or unguents of the same nature , as that which they call ceroma . but the best way is to referr the election of these remedies to the present physitian , who will fit them according to the nature of the grief . chap. xviii . in what particular infirmities of the body , bathing in the hot waters of bathe is profitable . to come more particularly to the use of bathing , we must understand , that there are many mineral waters fit for bathing , which are not fit to drink : as those which participate with lead , quicksilver , gypsum , cadmia , arsenick , &c. also those that contain liquid bitumen , are thought to relax too much : but those that proceed from dry bitumen are permitted , and prescribed in potion by paulus aegineta , and trallian : sulphur also is questioned , whether it be fit to be taken inwardly by potion , because it relaxeth the stomach , and therefore aetius forbids it : yet trallian allows it , and so do others , if the sulphur be not predominant . but for outward bathing there is no question to be made of these minerals , nor of any other which are not in themselves venomous . and whereas oribasius , aegineta , actuarius , &c. are suspitious of sulphur and bitumen for the head : they must be understood of hot distempers there , and not of cold rheumatick brains ; where by daily experience we find the profitable use of them , both by evacuation in bucketing , and by warming and comforting the cold part . and oribasius doth ingeniously confess , that the nature of these baths was not then perfectly discovered ; and therefore they were all held to be , not only dry , but very hot ; although we find them not all so : for iron waters do cool , and so do those of camphir , and alluminous , and nitrous waters also . but for our bituminous and sulphurous waters which galen forbids in hot brains , there is no reason to suspect them in cold affects of the brain and nerves , in which cases we make especial choice of all things , which either in tast or smell do resemble bitumen : as rue , castorium , valeriana , herba paralyseos , trifolium , asphaltitis , &c. which both by his warming quality , and by his suppling and mollifying substance , is most proper and convenient for those parts . the like i may say of sulphur , in which nothing can be excepted against , but his sharp spirit , which is made by burning : and we have none of that in our waters , nor i hope any fire to make it withal . the other parts of sulphur are hot and dry , and very unctuous . as for nitre , it cleanseth , purgeth both by stool and urine , and helpeth the incorporation of the other minerals with the water , and qualifies the heat of them , and gives them better penetration into our bodies . in regard of these minerals , together with the actual heat , we find that the bathing in our baths doth warm the whole habit of the body , attenuate humors , open the pores , procure sweat , move urine , cleanse the matrix , provoke womens evacuations , dry up unnatural humors , strengthen parts weakned , comfort the nerves , and all neutrous parts , cleanse the skin , and suck out all salt humours from thence , open obstructions , if they be not too much impacted , case pains of the joynts and nerves and muscles , mollifie and discuss hard tumors , &c. wherefore this bathing is profitable for all palsies , apoplexies , caros , epilepsies , stupidity , destuctions , gouts , sciaticaes , contractions , cramps , aches , tumors , itches , scabs , leprosies , cholicks , windyness , whites in women , stopping of their courser , barrenness , abortions , scorbuts , anasarcaes , and generally all cold and phlegmatick diseases , which are needless to reckon up . in all which cure● our baths have a great hand , being skilfully directed by the physitian , with preparation of the body before , and addition of such other helps as are needfull . and whereas without the help of such baths , these diseases could not be cured without tormenting the body , either by fire , of lancing , or causticks , or long dyets , or bitter and ungrateful medicines , &c. in this course of bathing , all is pleasant and comfortable , and more effectual than the other courses , and therefore it is commonly the last refuge in these cases , when all other means fail . i will not undertake to reckon up all the benefits which our baths do promise ; but if we had a register kept of the manifold cures which have been done by the use of our baths principally , it would appear of what great use they are . but as there is a defect in not keeping a catalogue of rare cures , so many persons of the better sort would be offended , if a physitian should make any mention of their cures or griefs : wherefore i must speak but generally . chap. xix . the manner of bathing , chiefly referred to the inspection and ordering of a physitian . yet some particulars touched concerning the government of the patient in and after bathing ; the time of day , of staying in the bath , of continuing the use of it , the time of the year . of covering the baths . now for the manner of bathing , i will not set down what the physitian is to do , but leave that to his judgement and discretion : but what is fit for the patient to know : for there are many cautions and observations in the use of bathing , drawn from the particular constitutions of bodies ; from the complication of diseases , and from many other circumstances which cannot be comprehended in general rules , or applyed to all bodies alike : but many times upon the success , and the appearing of accidents , the physitian must exre nat a capere consilium , and perhaps alter his intended course , and perhaps change the bath either to a hotter or cooler , &c. in which respect , those patients are ill advised which will venture without their physitian upon any particular bath , or to direct themselves in the use of it : and this is a great cause that many go away from hence without benefit , and then they are apt to complain of our baths , and blaspheme this great blessing of god bestowed upon us . it is fit for the patient when he goeth into the bath , to defend those parts which are apt to be offended by the bath : as to have his head well covered from the air and wind , and from the vapours arising from the bath : also his kidneys ( if they be subject to the stone ) anointed with some cooling unguents ; as rosatum comitissae , infrigidans galeni , santolinum , &c. also to begin gently with the bath , till his body be inured to it , and to be quiet from swimming , or much motion , which may offend the head by sending up vapours thither : at his coming forth , to have his body well dryed , and to rest in his bed an hour , and sweat , &c. a morning , hour is fittest for bathing , after the sun hath been up an hour or two ; and if it be thought fit to use it again in the afternoon , it is best four or five hours after a light dinner . for the time of staying in the bath , it must be according to the quality of the bath , and the toleration of the patient . in a hot bath , an hour or less may be sufficient : in a temperate bath , two hours . for the time of continuing the bath , there can be no certain time set down , but it must be according as the patient finds amendment , sometimes twenty daies , sometimes thirty , and in difficult cases much longer . and therefore they reckon without their host , which assign themselves a certain time , as perhaps their occasions of business will best afford . for the time of the year , our italian and spanish authors prefer the spring and fall ; and so they may well do in their hot countreys ; but with us , considering our climate is colder , and our baths are for cold diseases ; i hold the warmest moneths in the year to be best ; as may , june , july , and august , and i have persivaded many , hereunto who have found the benefit of it ; for both in our springs , and after september our weather is commonly variable , and apt to offend weak persons , who finding it temperate at noon , do not susp ct the coolness of the mornings and evenings . likewise in the bath it self , although the springs arise as hot as at other times , yet the wind and air beating upon them , doth do them much harm , and also make the surface of the water much cooler than the bottom : and therefore clauidinus wisheth all baths to be covered , and fall●pius finds great fault with the lords of venice , that they do not cover their bath at apono . we see also that most of the baths in europe are covered , whereby they retain the same temperature at all times . and it were to be wished that our queens bath , and cross-bath , being small baths , were covered , and their slips made close and warm . by this means our baths would be useful all the year , wh●● neither wind and cold air in winter , nor the sun in summer should hinder our bathing . moreover , for want of this benefit , many who have indifferently well recovered in the fall , do fall back again in the winter before the cure be perfectly finished : and as this would be a great benefit to many weak persons , so it would be no harm to this city , if it may be a means of procuring more resort hither in the winter time , or more early in the spring , or more late at the fall. i desire not novelties , or to bring in innovations , but i propound these things upon good grounds and examples of the best baths in europe , and so i desire to have them considered of , referring both this point , and whatsoever else i have said in this discourse , to the censure of those who are able to judge . i do purposely omit many things about the virtues and uses of our baths , which belong properly to the physitian , and cannot well be intimated to the patient without dangerous mistaking . for as galen faith , our art of physick goes upon two legs , reason and experience ; and if either of these be defective , our physick must needs be lame . experience was first in order : per varios usus artem experientia socit , exemplo monstrante viam . from much experience , th' art of physick ●●●e , directed by example to the same . reason followed , which without experience , makes a meer contemplative and theorical physitian . experience without reason , makes a meer emperick , no better than a nurse or an attendant upon sick persons , who is not able out of all the experience he hath , to gather rules for the cure of others . wherefore they must be both joyned together : and therefore i refer physitians works unto physitians themselves . finis . an appendix concerning bathe : wherein the antiquity both of the bathes and city is more fully discours'd ; with a brief account of the nature and vertues of the hot waters there . by tho. guidott , m. b. practising at bath . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pythag. apud stob. serm. 34. nunc te marmoreum protempore fecimus : at tu , si fatura gregem suppleverit , aureus esto : virg. ecl. london ; printed for thomas salmon book-seller , living in bath . 1669. to my honoured and learned friend , john maplett , doctor in physick . sir , having bad the happiness in a strange place to light on so good an acquainance as your self ( whose sober , candid , and ●npassionate temper receives an additional ● its native lustre from the perfunctory , disbliging , and illiterate genius of others : ) i ●ould not but take the first opportunity to te●ifie my respects ; and the rather , because having fallen on a subject in which you may claim some right ; i thought it not safe to enter your ground without your leave . besides , we are told by solinus ( whose assertion admits a further probability from the epithetes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. given her by pausanias , plutarch , aristides , mentioned also in hesychius , suidas , harpocration , and others , of which i have * elsewhere more largely treated in another language , that minerva was formerly the patroness of these baths ; and what fitter person could i find out to address this brief discourse of baths unto , than him . — tritonia pallas , quem docuit , multaque insignem reddidit arte . i have joyntly discours'd of the baths and city , which seem to me to resemble the two parts of a compositum , body and soul : and as there is a more than ordinary respect due to the body , on the account of its being the case and cabinet of that pearl of great price , out more noble and diviner part , the soul ; so i thought it my concern to make some reflections on the city also , as well as the waters , by which i think it doth in some measure appear , that it cannot justly be said of the baths , what was once of the wit of galba the roman emperour lodg'd in a deformd body , that they have a bad habitation . if i have not here drawn the baths to the life , it may be considered that it was intended only for a rough draught , and ( what is more ) that i had not your pensil . the thing it self , as to the composure of it , is the hasty product of less than 14 daies , and those too in the middest of , and stollen from my other employments ; what therefore is wanting now , i hope hereafter to supply . in the mean time , sir , i humbly offer to your kind acceptance this small acknowledgement of my real respects , as to one whose higher se●so● with academical studies , together with the helps and advantages of travel , hath made a pillar of your faculty , which your courteous dispos●ion and civil deportment , hath so nearly polish'd that you seem to have attain'd , if we believe the poet , the utmost perfection , having in you that which doth at once , both delight and profit . as for those that are meer husks and outsides of physitians , that desire to be thought to be what they are not , and are nothing less than what they seem to be ; whose empty heads serve for no other use than rattles , only to make a pretty noise to please children , whose mouths also are open sepulchres , and they themselves little better than painted ones . non tali auxilio , nec defensoribus istis , &c. we may well spare , or rather not spare them , as being not the true sons , but the by-blows of aesculapius . sir , i beg your pardon for giving you this trouble , and assure you , that i am your very affectionate friend , and humble servant , thomas guidott . bath , oct. 24. 1668 . the contents . chap. i. of the antiquity of the bathes of bath● genealogie of bladud , and time when he liv'd , contemporary to the prophet elias . these baths not discovered by julius caesar . names of bath , bathancester , hat bathan , akmanchester , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aquae solis , badiza examind . brittish names , yr ennaint , caer badon , caer palladdur , minerva patroness of bath , nechams verses . chap. ii. of the antiquity of the city of bath , and things relating thereunto . bath called first caer blaeidin , afterwards caer bath , and badon : when inhabited . coill and edgar , ( whose statues stand at the end of the council house ; ) who , and when they flourish'd . bath besieged by the saxons ; relieved by king arthur . offa's church , hospitals , free-school . the author of the history of the worthies of england censured , and some of his mistakes discovered . chap. iii. of the church of saint peter and paul. an account of the church of saint peter and paul in bath , from its first foundation to the time it was finish'd : a latin poem on the same subject , written to bishop mountague , with the answer of the bishop . chap. iv. of the roman antiquity of bath . roman antiquities of bath divided into three sorts : an enumeration and explication of them . many read , and understood otherwise than by mr. cambden . some additions . roman coins . chap. v. of the nature and virtues of the baths . bathes of bath much of the nature of the thermae aquenses in germany : certain parallels between bath and akin . bladud , and the baths vindicated . chap. vi. of the baths in particular here. of the three hotter baths ; namely , the kings , queens , and hot bath ; but chiefly of the kings , and in what distempers bathing therein is profitable . chap. vii . of the cross-bath , and its virtues . a brief discourse of bath . chap. i. of the antiquity of the baths of bath . genealogie of bladud , and time when he lived . contemporary to the próphet elias . these baths not discovered by julius caesar . names of bath ; bathancester , hat bathan , akmanchester , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aquae solis ; badiza examin'd . brittish names , yr ennaint ; caer badon , caet palladdur . minerva , patroness of the baths . minerva's temple in bath . nechams verses . i shall not here treat of the antiquity and nature of baths in general , nor put you in mind of the pool of bethesda , or river of jordan , but intending a brief discourse concerning bath , both as to the city , and hot waters there , shall , without any further preface , begin with the waters , afterwards proceed to the antiquities of the city ; and last of all , give a taste of the nature and virtues of the baths . that the baths , or hot waters of bath in somerset-shire , are of great antiquity , cannot be doubted by any one who hath in the least cast an eye on antient records . many are the opinions and conjectures about the time of their discovery , which i shall as briefly as i may examine . and because there is very frequent mention made of king bladud , and the prophet elias , the one as the founder , the other as being discovered in his time : i think it may be for the satisfaction of some , if i give a particular account who this bladud was , and upon what score the prophet came to be concern'd in this business . the substance of which i take out of a latine manuscript intituled brutus abbreviatus , being an epitome of a larger history , not concerning my self much in the truth of the relation , but leaving it to the judgements of those that shall peruse it , to determine of it as they shall think fit . my rise i must take from brutus , who after the destruction of troy , is said to have come into this island , then called albion , about the year before our saviours nativity 1100. where finding none but gigantick inhabitants possessing the hills , and seeing a fruitful soil , and full of delights , was pleased one day to call his company together to offer a solemn sacrifice to diana , by whose guidance and direction he had lighted on so pleasant an island . but as they were all at meat , thirty mighty giants came down upon them , and in a short time slew as many of brutus his men , yet were all afterwards quell'd by brutus and the surviving company , except one that was greater than the rest , whose name was gogmagog . now brutus had a companion related to him called corineus , who being not only like saul from the shoulders upwards , but from the waste higher than his brethren , was designed to undertake gogmagog , in which combat gogmagog brake two of corineus his ribs , who notwithstanding grasping the giant in his arms , wasted him along the sea-side , and threw him down a precipice , where he was dashed in pieces , whence that place now bears the name of gogmagog's leap . on this corineus , brutus bestowed the adjacent countrey , which he after his own name , called cornwall . for the first arrival of brute was at totness in devonshire , so named quasi tout en ease , i. e. totus in quiete , from the great delight and recreations that place afforded . afterwards , finding a more fruitful and noble place on the thames , built there a city 390 years before that of rome , which he called the city of new troy , in memory of that troy whence he and his progeny came : and having reigned here 20 years , he dyed , and was honourably buried at new troy , or troia nova , now london . brutus had three sons , loegrius or lo●rinus , albanactus , and camber , between whom he parted this island , viz. the northern part , to wit , scotland , he gave to albanactus ; the southern part wales , to camber ; and england to loegrius . after some time , humbardus king of humlandia , came into scotland with a great army , and slew albanactus ; which his two brethren , locrinus and camber hearing of , came with a considerable force to find him out , and coming upon him whilst he was making merry , put him so to it , that having no way to escape , he drowned himself in the river humler , to which he gave name . humbardus had a daughter called estrilda , whom locrinus having taken captive in a ship , had a mind to make his wife , although he was before married to gwenthlea daughter to corineus , which accordingly he did , and left gwenthlea . gwenthlea being thus repudiated , returned into cornwall , and as heiress to her fathers right , took possession of all the places there , and received homage from the inhabitants ; and raising an army in her own defence , made war upon her husband locrinus , cut off him with his army , and took prisoners estrilda and her daughter avana ; and drowning them in the river severn , caused her self to be crowned queen . she had one son by locrinus , named mahan , whom when he was of age , she made king , her self retiring into cornwall , died there , and was interred with great pomp and magnificence . mahan , the son of locrinus and gwenthlea , had two sons , memprice and manlinus , who fell out about the crown . manlinus treacherously slaying his elder brother memprice , aspired to the throne , a wicked and lewd man , who sharing with cain in the sin of murdering his brother , partook also with him in his punishment , in being a vagabond , dying wandring too and fro in the woods and deserts . ebranc the son of manlinus succeeded his father , and with great rejoycings was crowned king , a prudent and valiant man , who conquered france , and with treasure brought thence , built the city , eboracus or york , bearing his own name : he built also the castle called maiden-castle , now edenburgh . by several wives he had 23 sons , all slout and war-like lords , and his daughters stately ladies . he reigned 60 years . after the death of ebranc , the government of the kingdom was devolved on his son bentgrevestheld , a wife man and good souldier , who built the town carlyle , where after he had reigned 20 years , he was buried . in his time solomon governed in jerusalem , to whom came the queen of sheba , sibilla by name , to understand his wisdome , and those things that were spoken of him . ludhudebras after the decease of his father bentgrevestheld , built the city of canterbury and winchester , and was buried at winton . bladut the son of ludhudebras was next in succession , a great necromancer , who as 't is said in his acts , made the hot waters in bath by the art of magick . but this is rather to be ascrib'd to nature , since there are baths in other places hotter than these : but i have read , that when the prophet elias desired it mignt rain , then three springs of hot water arose in that city , useful for the cure of diseases of men . he had a son named leir , who built leycester . thus far the author of the manuscript , whose rougher latine phrase , i have smoothed what i could , by a paraphrastical version . from what hath been delivered may be collected that bladut ( or bladud as he is commonly called ) was the eighth king of the britains from brute , and that his line was thus . brute , locrinus , mahan , manlinus , ebranc , bentgrevesheld , ludhudebras , bladut . now brute being said to have come hither 1100 years before christ , allowing to the seven preceding kings ( of which some reigned more , some less ) thirty years a piece for their reign , one with another , it follows that bladud lived near 900 years before christ was born . he is sometimes called blaeydin cloyth , that is blaeydin the magician . as to the prophet elias , the time when he desired rain , falls out to be according to computation , in the year of the world 3040. nine hundred , and some odd years before christ ; so that this prophet and king bladud were contemporaries , and the antiquity reaches no higher on the account of the later opinion then the first . and this is the highest pitch of antiquity i find assigned to the bathes ; as for the periods asserted by others , they come much short of both the former ; some ascribing their inventions to julius caesar , fifty years , or thereabouts , before christ , which the learned antiquarian , † mr. 〈◊〉 , thinks not so probable , because solinus , who lived in the time of titus vespasian , 130 years after , or 83 years after christ , was the first of the romans that made mention of them . to which may be added , that perhaps julius caesar came not so far up in the land. for whatever some flattering poets and historians may faconiously deliver ; certain it is that julius caesar made not so great a conquest here , as some do imagine . whence tacitus writes , that he discovered only , not delivered unto the romans , britain . his words in the life of julius agricola , are these : primus omnium d. julius cum exercitu britanniam ingressus , quanquam prospera pugna terruerit incolas , ac littore potitus sit , potest videri ostendisse posteris , non tradidisse , horace also calls the britan before augustus , untouch't . and mr. cambden faith , that it is so far off from being true , which patereulus reports , bis penetrata britannia à caesare , that caesar passed twice through britain , that he scarce made entry into it . for many years after this entrance of caesar , this island was left to the free government of their own kings , and used their own laws . the saxon names of bathancester , hat bathan , and akmanchester , are of later date , the saxons not arriving here till the time of theodosius the younger , about the year of christ , according to the most probable computation of venerable bede , 428. nay , the later name of akmanchester was not given till some few years after the year of christ 577 , when from a mean condition , to which this city was then reduc'd by war , it again recovered strength and great dignity , and from the great concourse of diseased people , that came for cure , was called akmanchester , that is , the city of sickly folks . neither can their antiquity be much advanced by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or hot waters , in ptolomy ; aquae solis , or waters of the sun of antonine ; or badiza of stephanus , ( more recent then the former ) but that which seems to come the nearest to the forementioned opinion of bladud and elias , is the british names of y● ennaint , caer badon , and above all caer paladdur , that is the city of pallas , or minerva's water ; especially since solinus affirms minerva to have been the patroness of these bathes , of which no doubt , he writes in these words , in britain there are hot springs very curiously adorned , and kept for mens use , the † patroness of which is the goddess minerva : there being also a tradition that there was formerly a temple dedicated to minerva , where now the church of st. peter and paul , commonly called the abbey church , stands . i have read also in an author that wrote of these bathes almost 100 years ago ; and the first that wrote any thing considerable concerning them ( dr. turner , in his discourse of the english , german , and italian bathes , making little better then a bare mention of them ) that the chief spring of bathe was in the church-yard then dedicated to minerva , and after constituted to the abbey of the monks of the order of st. benedict . erected first by blaeidin cloyeth , or bladudus magus that wife magician , a britain , the ninth king after brute , about the year of the world , according to the scripture account 3080 before the incarnation of christ † 890. helisaeus prophet then in israel , but although i have some reason to distrust this genealogie of bladud , which he , acccording to the custome of his countrey , drives as high as may be , even unto adam , making bladud the thirtieth man , in a direct line from him ; yet i cannot but in some measure , commend his chronologie , as being not much different from the account given before . and whereas he affirms bladud to have been the nineth king from brute ; i find , by comparing other histories , that leill ( if the same with him whom the author of brutus abr●viatus calleth leyr ) was not son to bentgrevesheld , but great grand-child , being son to bladud , his , that is bentgrevesheld , grand-childs son : and so leill , whom he maketh father to ludhudebras , not to come in before , but after bladud , as being his son , and he the ninth king from brute , and not his father . yet on the other hand , i must say thus much , that the name carlyle , a city said by the author i fellow , to be built by bentgrevesheld , dissonant from the custome of those times , wherein the founders usually called places after their own names , and many of those especially to which they added caer , doth somewhat incline me think there might have been one leill , son to bentgrevesheld , as some historians mention , and founder of that place ascribed to his father . however , the matter is not great whether bladud was the eighth king from brute , as my author supposes , or the ninth , or tenth , as others ; i inferring no more from the preceding history then this , that bladud lived near 900 years before christ ; since of the exact time of his flourishing , more then by conjecture , by reason of the confusion and disagreement among historians touching the number , and succession of the kings , and time of their reign , we have no certain account . but to be as particular as i may , because some years passed between the birth of those seven kings mentioned before , and the begining of their reigns , and also because gwenthlea , or guendoloena , and leill , are said by other historians to have reigned 40 years ( viz. the former 15 , the later 25 ) which are not there accounted for , the surer way will be to take our account from the year of the world. now brute being reported to have entred albion a.m. 2855 , and bladud to have begun his reign a.m. 3100 , the difference between these two numbers is 245 which being taken out of 1108 ( the year before christ , in which brute came hither , answering to the year of the world 2855 ) the remainder will be 863 ( the year before christ , answering to the year of the world 3100 ) so that according to this computation , bladud began his reign over the britains , just 863 years before christ was born , and reigning 20 years , died in the year ante christum , 843 i know fabian the author of polychronicon , and others , differ somewhat in their chronologie concerning bladud from that i have given , but i look on this to be as probable as any . alexander necham a poet of our own , somewhat above 400 years ago ( with whom , as to the antiquity of the bathes , dr. jorden contents himself ) wrote these verses on the bathes . bathoniae thermis vix praefero virgillanas , confecto prosunt balnea nostra seni , prosunt attritis , collisis , invalidisque , et quorum morbis frigida causa subest . praevenit humanum stabilis natura laborem , servit naturae legibus artis opus . igne suo succensa quibus data balnea fervent aenea subter aquas vasa latere putant . errorem figmenta solent inducere passim . sed quid ? sulphureum novimus esse locum . which i thus made english ; bathes bains with virgils i compare , usefull for antient folk they are ; bruis'd , weak , consum'd , as well as old . and in al griefs whose source is cold . nature mans labour doth prevent and art again serves her intent . there 's fire under-ground , some say , that thus makes bathes great pots to play . fancy doth often error breed . but what ? from brimstone these proceed . chap. ii. of the antiquity of the city of bath , and things relating thereunto . bathe called first caer blaeidin , afterwards caer bathe . when inhabited . coill and edgar ( whose statues stand at the end of the council-house ) who , and when they flourished . bathe besieged by the saxons ; relieved by king arthar . offa's church . difference between the mayor and covent . hospitals . free-school . the author of the history of the worthies of england censured , and some of his mistakes discovered . it is not i think , to be doubted , but that the bathes were before the city , and gave name to it : sick people , in all probability that came hither for relief , first making small cottages for their conveniences , which were afterwards improved into fairer buildings . so that now in this particular , there are few places in england that exceed it . that this place was built , or rather begun , by king bladud , is the opinion of some , and that he called it by his own name caer blaeidin , which sometime after came to be caer bathe . that it was inhabited in the time of the britains , at least 50 years before christ , appears from the names they gave it of caer badon , and caer palladdur ( of which before ) unless it be said that these names might be given by some britains , in the romans or saxons time , which seems not to carry any great probability . nay , i find it recorded , that in the year ante christum 684. sisillus , or , after some . writers , sylvius brother of gurgustus , was made ruler over britain , and reigning 49 years , was buried at caer badon , or bath . however , many roman monuments there are , inscriptions and images in the city walls , and elsewhere , ( of which chap. 4. gives a particular account ) which evidently prove its being frequented before the 412 year of christs incarnation , about which time ( or as others account , 430 ) the roman jurisdiction ceased in this island . the statues also of coill a british king , and edgar a saxon ( who are said to have given charters to this city ) placed at the end of the town-hall , or council-house , are arguments of its antiquity . coill ( that i may speak somewhat briefly of him ) was an earl in the time of asclepiades ( whom the britains after the death of lucius , being wearied out with a bloody intestine war , which lasted more than 50 years , were at last conftrained to elect their king , ) about the year of our lord 250. afterwards aspiring to be greater , and building a town which from himself he called colchester ; asclepiades began to fear him , and raising an army , met him in the field , in which battle , aselepiades was slain , and shortly after coill chosen king , who governed the britains with a great deal of honour ; and having married his daughter helena to constantius , sent from rome into britain to demand tribute , not long after dyed , and was buried at colchester : yet some there are who ascribe the building of this town to coilus , son of marucis , and father of lucius , king of the britains , a. d. 126. edgar , one of the later kings of the saxons , bestowed on this city ( as mr. cambden reports ) very many immunities , the memory of which thing , even in his time , the citizens yearly with solemn playes , did celebrate . he was a stout man , and is said to have had none like him on this side arthur , bearing this stile about the year 970. the monarch of all albion ; or , as it is elsewhere more largely express'd , king of english-men , and of all the kings of the islands of the british ocean , and all the nations contained in britain , emperour and lord. a souldier he was in the camp of cupid as well as mars and is noted for this , that having a mind to estrilda the wife of athelwold , he placed him ( as david did uriah ) in the front of a battel against the danes , in the defence of york ; where athelwold being slain , edgar married his widdow , but was so severely check'd by saint dunstant , that he ever after lived a religions life ; and having reigned 17 years , bid adieu to the world , and was buried at glastonbury . edgar began his reign about the year of christ 959. but was not crowned till 12 years after , a.d. 971. which was done , according to some writers , at bath , to others at kingston by dunstan arch-bishop of canterbury ( who , some say , was banished at that time ) and oswald arch-bishou of york : his coronation was deferred , because of his impetuous inclinations to the female sex , and especially to one wilfride , who to avoid the kings caresses , took on her the habit of a nun , but in vain ; for he had his pleasure , and got on her a daughter named edith ; for which offence he was enjoyned seven years penance , and lived not long after his coronation . about the year 472 , or 44 years after their arrival here out of germany , the english saxons besieged this city , with whom king arthur fought a great battel on mons badonicus , now called bannesdowne , and slew so many of them , that they had little heart to make any further attempt for a considerable time , but left it to the quiet possession of the britains . ninnius writeth , that the 12 of king arthur's battels against the saxons , was at the hill or town of bath , where many a one was slain by his force and might . bath was also in the time of king arthur , by whom it was relieved , besieged by cheldericus king of almain . the story as mine author relates it , was thus ; eodem rempore venit cheldericus , &c. at the same time ( speaking of the reign of king arthur ) came cheldericus a valiant king out of almaine , and landed in scotland with 500 ships : arthur hearing of this at the siege of colegrin near york , left the siege , and coming to london , sent letters into britain the less , to king hoel his sisters son ; who in a short time came into england with a great army , and was met by arthur at winchester with great rejoycings . these two going both to nottingham ( which cheldericus had besieged , but not taken ) arthur came upon him unawares , and made a great slaughter among his men ; cheldericus himself fied into a wood , where arthux finding him , he swore , that if he and his souldiers were permitted to depart , he would never more for the future trouble his kingdom : arthur condescended hereto , but the wind proving cross when they were on the sea , they came back again , and landing at totness , did a great deal of mischief , destroying the countrey as far as bath . they of bath shutting their gates , made a stout resistance : but when this was known to arthur then in the marches of scotland he came to the relief of bath , fought with cheldericus , and discomfited his army , &c. yet in the year 577. on a strong siege , and strong battery by the saxons , it yielded , but afterwards grew into great repute , and got a new name , viz. akmanchester . not long after the year 552. ceaulmus king of the west saxons fought with the britains , and took from them the cities of bath , gloucester and worcester . a. d. 676. osbrich founded here a nunnery , and not long after , off a king of mercia built a church , both which in the time of the danish wars were demolish'd ; out of the ruines of those two arose the church of saint peter , in which edgar was crowned ( as is mentioned before ) but of the church , more in its place . this offa was brother to oswald , surnamed christianissimus , and is said to have spent much of his time at bath . offa ( saith the author of brutus abbreviatus ) frater oswaldi ; iste offa , multum morabatur bathoniae . in the time of edward the confessor , bath flourished exceedingly , the king having there 64 burgers , and 30 burgers of others ; the city paying tribute according to 20 hides , which amounts to about 80 yard land . in the reign of william rufus , robert mow-cambden . bray , nephew to the bishop of constance , sack'd br. p. 234. and burnt it . the industrious mr. prynne ( to whom i am obliged for some marginal remarks ) in his brevia parliamentaria rediviva , and fourth part of a brief register of parliamentary writs , hath given an account of citizens returned to serve in parliament for this city , ever since the 26th . year , of king ed. 1. about a. d. 1298. it is also recorded , that in the year 1418 , in the time of h. 5. there arose a contest between the religious persons , john telyford prior , with his covent , and the mayor about ringing of the bells , which lasted some , years , but was aftewards composed , and brought to a good issue . in bath are three hospitals ( it self , indeed , being but one great one ) st. johns , bellots , and the bimburies , sometimes called st. katherines ; besides a free-school erected , ( as by the inscription over the door it appears ) in the time of king ed. 6. the hospital of st. johns was founded a. d. 1174. by . reginald fitz joceline , a lumbard , bishop of bath and wells , and afterwards translated to canterbury , but before he was possessed of his new honour died , and was buried at bath . it was valued at the yearly rent of 22 l. 19s . 6d . since which time its revenues are much encreased ; he gave it this name , as i suppose , from st. johns in the savoy , where he was consecrated bishop after his return from beyond sea , by richard arch-bishop of canterbury . where , by the way , i cannot but take notice that this hospital is said to be built by joceline of wells , and hugo bishop of lincolne in the late account of the worthies of england . in which history ( besides the confusion of joceline de wells , with reginald fitz , joceline ) the author is guilty ( that i may say no worse ) of many mistakes ; to give an instance or two instead of a larger catalogue that might be produc'd ; he affirms , that joceline of wells was the first man that fixed on the title of bishop of bath and wells , and transmitted it to all his successors , when 't is manifest out of bishop godwins catalogue of bishops , that robert bishop of wells was the man , the 18 th . bishop of that see , and not joceline who was the 21. he writes also , ( which is a thing i confess of no great moment , but yet a mistake ) that the famous dr. harvey was never married , when his wife is mentioned by himself . and to instance in no more now ( because i would not digress too far ) he avers the same person , though living a batchellor , to have left behind him three children , which he calls his three books , viz. de sanguinis circuitu , de generatione , & de ovo ; whereas the doctor that ever i could find ( who possibly have made as diligent a search after the writings of that modest , ingenious , and ( however the ignorance and envy of some have endeavoured to traduce him ) learned physitian , ( whose memory i deservedly respect and honour ) as any other can , i say dr. harvey ( that ever i could understand ) never printed any thing besides his treatise of the circulation of the blood , and his exercitations concerning the generation of animals , the historian making two books of de generatione , & de ove , when indeed they are but one . i acknowledge he mentions many things intended for the publick ; as 1. exercitations about respiration of animals . 2. a treatise of the love , lust , and gendring of living creatures . 3. of nutrition . 4. medicinal observations . 5. physiologia , with some others , wherein no doubt that excellent person had made many rare and considerable discoveries , which we are so happy now to enjoy ; but that any thing else , save the two forementioned treatises , was permitted , or any other book de ovo , composed by dr. harvey , besides that de generations animalium ( wherein he ingeniously observes the primordium , or first beginning of all living creatures to be either an egg , or something analogical to it . ) i should be very glad to be informed . bellots hospital was built by thomas bellot esquire , one of the executors of the lord cecill , in the time of king james , of whom we shall speak more largely in the next chapter of the church , to which he was a great benefactor . as for the bimburies , i can learn no more concerning it , than this , that it was built by seven sisters , who left this hospital behind them , as a monument to posterity , both of their charity and name . chap. iii. of the church of saint peter and paul. an account of the church of st. peter and paul , in bathe , from the first foundation to the time it was finished . a latin poem on the same subject , written to bishop mountague , with the answer of the bishop . the church of st. peter and paul , commonly called the abbey church , as now it is , is a neat , and curious fabrick ; of which , that i may give some account , from its original , many periods , and great alterations it hath undergone , as far forth as my observation , information , and what records i have seen will reach . the first church i find mentioned since the temple of minerva , ( which some place here ) was that built by off a king of mercia , and brother to oswald ( of which before ) in the year after christ 775. which was afterwards destroyed by the danes , and in the year 1010 , re-edified by elphegus , who being a man of great parentage , and prior of glastonbury , left that place , and betook himself to bathe , where living a very strict and exemplary life , even to admiration , he was chosen abbot , and in the year 984 bishop of winchester , and a. 1006 promoted to the arch-bishoprick of canterbury , in which time he new built this church , four years after his coming to that see. but the fabrick he erected stood not long ; for 77 years after , or a.d. 1087. both it , and almost the whole city , was consumed by fire , by robert mowbray , nephew to the bishop of constance , in the first year of william rufus . the next year following , viz. a.d. 1088. appeared john de villula , a french-man , born at tours , and sometime practitioner in physick , or to speak more plain , an empirick ( such as now almost every place doth abound withall , we having just cause to renew the complaint made by hypocrates in his time , that there are now adays , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . many , by a sort of people , their own creatures , much admir'd , but what artists they are is easily to be said ) for the historian brands him with this character , that he was usu , non literis , medicus probatus , a man practised more by rote , then any great cunning , and if he chanced at any time to do any good , it was more to be attributed to the strength of nature , and his good hap , then to any art in the man , or accountable virtues in his medicines . this man however , although not for his reach in physick , was to be commended in this that he had a good liking to the abbey , and though a poor physitian , was a rich man , and a great benefactor to the church , which he building from the ground , and augmenting the revenues from a small mater to a considerable proportion , may seem to deserve the name of the first author , and founder of it . he lived not to see it finish'd , being prevented by death , which happened the 29th . of december , 1122 , and was buried at bathe , in the church he built . this john was bishop of wells , but upon some dislike † removed his episcopal chair to bathe , and was known by the title of bishop of bathe , renouncing that of wells , and bought this city of william rufus , ( or , as some say , h. 2. ) for 500 marks , which continued in the bishops hands till the 4th . year of rich. 1. about a.d. 1192. at which time saverick , first arch-deacon of northampton , afterwards bishop of bathe and wells , a german , and kinsman to the emperour , in order to the more speedy effecting his design of being bishop , to the performance of which , among other things , as conditions of the kings release , ( being taken prisoner by leopold arch-duke of austria ) the emperour had engaged him ) returned the possession of the city to king richard the first . in the year 1137 july 29 , 15 years after the death of john de villula , the church he lately built was consumed by fire , and re-edified by robert , a monk of lewes , born in normandy , but by parentage a flemming , then bishop of that see. he not only made good what the fire had destroyed , but carried on the work to a greater perfection . in the troubles between maud the l●mpress , and king stephen , he suffered a long and a close restraint at bathe , from the king , and after his enlargement , endeavoured an accommodation between the two churches of bath and wells , which had differed many years about the episcopal see , and at last , with consent of both parties , made this agreement , that the bishops hereafter should be called bishops of bathe and wells ; that each of them should by commission appoint electors , the see being void , by whose voices the bishop should be chosen ; and that he should be installed with both of these churches . the second of which articles was not long observed , for a.d. 1244. in the 29th year of hen. 3. the monks of bathe , refusing to joyn with the chapter of wells , chose of themselves one † roger for bishop , which occasioned a long suit in law between the two churches , composed afterwards by the bishop , who died not long after , and was buried at bathe . the condition of which compos ; ition was this ; that they of wells must be satisfied for the present , and they of bathe promise performance of the agreement made by robert , for the future , which was done accordingly . this structure erected by robert , continued till the time of henry the 7th ; when oliver king , the 23d bishop after the union of bathe and wells , pulling down the old church built by robert , not john de villula ( which was burnt , as mr. cambden affirms ) began the foundation of a fair and sumptuous building , but left it , by reason of his death , whatever the lately mentioned historian relates , very imperfect . for besides the cost bestowed on it by cardinal hadrian de castallo , chosen bishop a. d , 1505. which i think , was not great ; william bird , the last prior of the abbey , undertook it , and partly of himself , and partly by the help of others , almost brought it to perfection , when in a short time after the dissolution of religious houses ensuing in the time of henry the eighth , it was again demollish'd . in memory of this prior bird , there is in the chappel , on the south side of the quire , at the east end , a coat of armes in stone , a cheveron between three falcons , their wings and members-displai'd ; on a chief , a rose between two pretious stones , and for a crest a miter and crozier . and in the out-side of the chappel wall , southward , a w. and a bird. neither are there wanting memorials of the name of the foresaid oliver . for in the front of the church , on both sides , on a pillar , are placed two elephants about an olive tree , and an inscription engraven in stone under it , in allusion to the parable of jotham , of which this is part , trees going to chuse their king said , be to us the oliver king ( which in the late times caused some to suspect it for a prophesie ) with a miter over all . this oliver king was doctor of laws , of kings colledge in cambridge , principal secretary to three monarchs of this land , edward the 4th , edward the 5th , and henry the 7th . register of the knights of the garter , bishop of exeter , and thence translated hither , novemb. 6. 1495. died jan. 34. 1503. and is thought to lie buried at windsor , where he was sometime canon . the death of bishop king obstructed this structure ( as a reverend doctor is pleased to quibble ) so that it stood a long time neglected , which gave occasion to one to write on the church wall with a char-coal . o church i wail thy woful plight whom king , nor card'nal , clark , nor knight have yet restor'd to antient right . alluding herein to bishop king , who began it , and his four successors in 35 years , viz. cardinal hadrian mentioned before , who sat bishop 12 years , and was afterwards deprived of this , and all other promotions , for conspiring with some other cardinals , the death of pope leo the 10th . cardinal wolsey , who held the bishoprick in commandam four years , and was then translated to durham . bishop clark , who sate 19 years , and died in the end of the year 1540 , being poysoned , as was supposed , in germany , when he went ambassadour to the duke of cleve , to give a reason of the kings divorce from the lady anne of cleve , his sister ; and bishop knight . these four contributing nothing considerable to the finishing thereof . also one cassadore , a popishly affected person , wrote a prophesie of this church , to be seen in fullers worthies , with what he thinks is the meaning of it . upon the dissolution of the abbey , the church was uncovered , the lead taken away , and the walls much ruin'd , and so continued for some time . but since its last demolition , in the reign of king henry the 8th , it hath thrice been attempted to be re-edified ; first in the time of queen elizabeth , by a general collection , by which the work was not much advanc'd . the second , in the beginning of the reign of king james , a. d. 1604. in whose time it met with many benefactors ; the principal whereof to this second work was thomas bellot esquire , steward of the house , and one of the executors of the right honourable , william lord barkley , sometime lord treasurer of england , who made some entrance on this work in the reign of queen elizabeth , and last of all , about the middle of king james's reign it was finish'd and brought to perfection , as by the munificence of noble men , knights , gentlemen , and others , whose names are on record , so especially by the liberal hand of dr. james mountague , sometime bishop of this diocese , who at one time gave 1000 pounds toward its reparation , and lies buried in the body of the church , deceased july 20.1618 . it appears also from the memorials of the church , that before the first of these three last attempts to repair it , there was little of the church standing , save the bare walls , and those too , in many places , much impaired , which being then , as it was , decayed in the hands of edmund colethurst esquire , was by him bestowed on the city , though uncovered , and much ruin'd , as it had long stood after the dissolution ; and therefore he bears the name of the principal benefactor to the first work . the particulars of the reparations , with the names , and sums of the benefactors from the time of queen elizabeth downwards ( which are not for me here distinctly to mention ) are recorded in a book kept for that purpose in the library belonging to the church , begun by bishop lake , and augmented by some others , but yet stands in need of the helping hands of more benefactors . and although i have said so much concerning this church already , yet i shall crave leave to add as a conclusion to this matter a poem , which accidentally came to my hands by the means of mr. john parker , citizen of bathe , a lover of antiquity , and my good friend ( to whom i acknowledge my self engag'd for the assistance he afforded me in my search after the antiquities of the the city ) found in the study among other papers , of that learned knight , sir john harrington , whether made by himself , as some imagine ( who well might do it , having a great genius to poetry , and called by dr. fuller , one of the most ingenious poets of our nation ) or some other , i know not ; written , and as it seems , spoken to bishop mountague , at his first coming to bathe , and sight of the church ; which i should have translated , but that the substance of it , as much as is necessary to be known for history , is contained in the foregoing account . however , to preserve it from perishing , and to gratifie the lover of antiquity , ( to whom i chuse rather to incur the censure of being prodigal , then any way nice , in with-holding any thing i think may deserve their acceptance ) i shall insert it here , in latin , as i found it . the title thus , conditionis variae ecclesiae sancti petri & pauli bathoniensis , a primis fundamentis , actis an . 775 . ad annum decurrentem , 1609. historico-poetica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deque faelicissima ejusdem ecclesiae restauratione vaticinium . ad reverendissimum in christo patrem , jacob . providentia divina , dignissimum ecclesiae bathoniensis & wellensis episcopum , bathoniam primo faeliciter invisentem , & visitantem . macte , bonis avibus ; recidivi limino templi ( in christo reverende pater ) gratissimus intras . macte , sed haud pigeat prius aequa mente parumper pristina delubri perpendere fata miselli . temporis elapsi studio monumenta revolvens attento , invenies hujus fundamina templi , prima off am , priscum regem , jecisse ; secunda ephegum , regni primatem ; tertia tandem ( cum duo danorum rabies , ignisque priora vastasset ) sumptu posuit majore johannes de villa , natu gallus , non infimus artis professor medicae , wellensi ingratior aedi ; qui , postquam variis viguisset episcopus annis , sedem thermopolin cathedralem transtulit illinc . urbe hac , quingentis marcis , a rege coempta , pulchrius antiquis fanum construxit : at ipsum aevo combussit pariter jovis ira sequenti . structorem celebris misit normannia quartum , officio monachum , roberlum nomine , molem subversum toties qui restauravit ; & inter presbyteros , litem , de sedis honore , diremit , exornans titulis utramque aequalibus orbem . tandem post seriem numerosam , munificamque , infignis praesul pietate , vicesimus atque tertius , hunc sequitur ; qui faustum nominis omen , expressit factis , oliver king dictus , olivam et regem vere referebat , ad instar olivam pacis erat populo , simul ubertatis & author . at magis hoc retulit regalis munere regem , quippe opus incultum rodberti sustulit , atque illius , extemplo vice , fundamenta locavit , ista ; dedit solidis speciosa pleromata muris . tecta superstruxit sublimibus alta columnis , areolas soleis tongas substravit & amplas , omnia ad hanc pulchram structuras caetera formam , et fundis , dubio procul , instructurus opimus , morte immortales subito est arreptus ad arces . tantae molis erat tam clarum condere templum ! ne tamen his tantis perfectio debita caeptis deforet , huic operi colophonem attexuir , almus abbatiae rector gulielmus birdus , at eheu ! sanctis stare diu fatis ( proh fata ! ) negatum est . horrida de innocuis fertur sententia famis ; abbatiae pereunt , fpoliantur templa , rapinis tecta patent , reditus , fundi , sacraria ; quid non ? ( unde nefas tantum zeli fautoribus ? ) una iste , vel in cunis , insons discerpitur infans . impete diripitur violento haec fabrica ; praestant saxa , vitrum , plumbum , campanae , ac omnia praeter hoc miserum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantae at quae causa ruinae ? num pietatis amor an amor sceleratus habendi ? hic amor exitio est templis , templique ministris , hic amor extinxit clarissima lumina regni . nec sinit hic amor haec extincta resumere lucem , nemo bonum templi , templi bona quisque requirit . hinc haec cimmeriis , per tot , tam turpiter , annos , maxima lux urbis , latuit suppressa tenebris , sed pater omnibonus , cui provida cura suarum est , hanc piceam nuper , caelesti campade , noctem dispulit e multis sanctorum cordibus , unde accendere suo nostrum de lumine lumen . sic tamen , ut quivis magis hinc sibi luceat ipsi , ut tanto ad praesens reliquos veneremur honore , vivida quos totum celebravit fama per orbem , nobile bellotti sidus , sic emicat , omnes inter nutritios templorum jure colendos , plena velut stellis praefulget luna minutis . singula quae cernis pulchrae ornamenta capellae , area , porta , solum , subsellia , rostra , fenestrae , bellottum unanimi compellant ore parentem . bellottum sonitu reboat campana canoro , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sonant bellottum , balnea , vici , compita , bellotti jactant ad sidera noman , quod christi est cultor simul excultorque sacrorum . vaticinium . desine plura : sat est veterom , peragenda peractis succedant ; meliora bonis , majora minutis . auspiciis huc misse sacris ( sanctissime praesull ) sensibus hoec imis superum consulta repone , quae tibi fatidico dispandit carmine vates , laeta ruinoso proclamans omnia templo . quo decet , haenc specta , vultu , sine nube , sereno , faecundam laudum segetem sine fine tuarum . molliter ossa cubant offae , ac elphegl , oliveri rodberti , ac birdi , merito celebrentur honore ; debita bellotto reddatur palma benigno . pet-pius extento bellottus floreat aevo . non equidem invideo , laetormage , gratulor illi . quod si tam celebrem mereatur guttula laudem , praemia quae referet largos qui funditat imbres ? tantum at honorisico cedes , bellotte , jacobi , effuso tenuis quantum imbris guttula cedit . bellotti guttis rorata capella virescit , imbribus assiduis divi madefacta jacobi integra quam laetos diffundent templa racemos . nec tamen haec aqueo vitis cupit imbre rigari : aureolo hanc danaem saturabis , jupiter , imbre , hinc quae spreta diu languenti ecclesia morbo intabuit ; vitam , te te medicante resumit , ut redit infuso flaccescens vena lyaeo , hujus sint alii fautores , sydera , fani ; cynthia bellottus ; solus tu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apollo . haec tu vivifico reparabis membra calore ; haec tu magnifico decorabis tecta nitore . aspice surgenti laetentur ut omnia templo . grandaevum videor mihi prospectare jacobum , aspectus virtute tui , torpore solutum , atque reornato scandentem climate caelos . ut renovat vires , ut concipit aethera mente ; insuper alatos , ultroque citroque meantes coelicolas video , bona climacteribus illis nuncia portantes superis : ac gaudia divum inde renarrantes terris de praesule tanto ; teque cohortantes ( propria sat sponte citatum ) euge ! opus hoc mirae pietatis perfice praesul . te nempe ad decus hoc peperit natura , replevit dotibus eximii sdeus , ars perfecta polivit , in gremio reforet ter magni gratia regis : ditavitque bonis tanta ad molimina natis . huc opulenta tibi sua fundit viscera tellus , huc tua te virtus , sorte ancillante , propellit . euge l opus hoc mira pietatis perfice praesul● aggredere aeternos , servit tibi tempus , honores his petitur caelum scalis , hac itur ad astra . nec mora , fervet opus , structor , lapicida , peritus gypsator , sculptor , fustor , vitrarius : omnes artifices instant ardentes . moenia surgunt , dissita quae fuerant loca concamerantur erismis , extima plumboso velantur tegmine , pulchris intima caelantur laquearibus : omnia miris sunt decorata modis : respondent omnia vatis . nec deerunt mystae , celebrent qui sacra , frequentes . sed numerosa brevi totam quae compleat aedem . pompa sacerdotum , psalmodorumque decano producente chorum , cantabit grata jehovae cantia , tantorum fonti , authorique bonorum . haec mihi praesagit meus non ignara futuri . corpore ( quis neget hoc ? ) specioso haec templa jacobus donavit praesul ( pia nam decreta bonorum aequivalent factis ) animam rex ipse jacobus ( hoc quoque quis dubitat ? ) tribuet . deus alme jacobi , decretis benedic factisque utriusque jacobi : o fortunatam nimium , bona si tua noris , thermopolin , tali fruenis quae praesule , rege l funde deo summas ex imo pectore grates , et cola , perpetuo pietatis honore , jacobos . quo pede caepisti , praesul dignissime , pergas . episcopi responsio . cupivi dilu has ruinas , & haec rudera videre , & contemplari , has vero ruinas , & haecrudera videre , & contemplari jam dolet . ingrediar tamen , sed hoc animo , ut nunquam hoc more sim reingressurus , priusquam isthaec melius tecta videro . the bishops answer . i have long desired to see and contemplate these ruines and rubbish , and now it grieves me to behold them . however , i will enter , but with this intent , never to re-enter , till i see them better cover'd . chap. iv of the roman antiquities of bathe . roman antiqulties of bathe divided into three sorts . an enumeration and explication of them many read , and understood otherwise , then by mr. cambden . some additions . roman coins . the roman antiquities , inscriptions and images , in the walls and elsewhere of this city , were taken notice of by mr. cambden at his being here , and inserted into his britannia : yet because some alterations have hapened to some of them since his time , and others seem to me to be read and understood otherwise , then he hath there represented them ( not to mention what i have added , not to be found in him ) i shall give a brief account , and what explication i can , of them all , in order as they stand . i shall distribute them into three sorts . tbo●● that are between the south and west gates , those that are between the west and north gates ; and those in the garden , formerly robert chambers's , now belonging to william burvurd . the first , of the first fort we meet withall , ( not taken notice of by mr. cambden ) is the draught of a great face , ( which yet i cannot affirm to be truly roman ) about a foot in bredth , and near as much in length , much resembling the moon , as it is usually drawn . whether this was a memorial of the idoll of some pagan ( which it not very likely ) or rather set up in memory of some gyagntick person , whose parts were proportionable to this face ( which is more probable ) i know not . sure i am that england hath had those sons of anack as well as other countries , as , besides histories , the prodigious bones digged up in several places thereof , do witness ; and particularly ( seeing we are apt to suspect things done many years ago , relations of this nature being not like pictures , quibwè longinquo reverentia major ) the entire bones of a man of unusual dimensions , found not 20 years since , in glocester-shire , in a field , between over , and thornbury , do sufficiently evince . this sceleton ( as i heard it related by a credible author , who had it from an eye-witness ) was inclosed within the body of a massie stone , so artificially cemented together , that the joynts were indiscoverable . in the middle thereof ( as it were in a vault ) sate the bones of two persons , one very great , and the other less . the scull of the greater was half an inch thick , and the ulna , as big as the gentlemans wrist , who saw it ( who yet is a corpulent man , and hath none of the least ) and as long as from his shoulder to his fingers ends . there were inscriptions also , and some coins , both silver and brass , about , and in it , but what they were , i cannot yet learn , having not hitherto had the opportunity to see either the one , or the other . since the relation of the former person , having occasion lately to ride into that part of gloucester-shire , where the bones were found , i received a confirmation of it from two of the sons of the gentleman , in whose ground , and at whose great charges , they were discoverd , the father being dead some fout years since ; only with this difference , that whereas the former relator intimated the bone , mentioned before , to be the ulna , or the radius , they apprehend it rather to be to the os humeri , or bone from the soulder to the elbow , which they affirmed to have been as long as from the elbow of any ordinary man to his fingers ends , or the length of that bone usually and half the ulna or radius . also , that both the sceletons were of extraordinary dimensions but one bigger then the other , & not both in one sepulch●e or vault , but two distinct ones , distant about 2 yard each from other . the vault of the greater was not above five foot long , in the form , ( according to their resemblance ) of a jews-harp , narrow at the feet , and broader about the seat : so that this body must sit , being judged by some intelligent persons that saw it , to have been a man of nine foot in heighth . the other was longer , and the bones supposed to lie at length , yet very little within the ground ; having both great stones about and over them , in the manner of a tomb. after i had received their information , they were pleas'd for my further satisfaction , to accompany me to the place , about a quarter of a mile from their house , in an inclosure , hard by the high-way side , now made meadow ground , where i saw one stone , which was at the entrance of the vault of the greater sceleton , standing in the same place it was first set , about 4 foot above the ground ; to which the other stones did answer : so that the length being five foot , and the heighth four , confirms the conjecture of the stature of the body mentioned before . the tomb-stone that lay over the greater person , of an uneven , and ( as i may term it ) mazzardy surface , was so vast and weighty , that it was a business of great difficulty and labour to remove it ; of a grayish colour without , but reddish within , and in many places studded with a bright shining stone , somewhat resembling the stones ot st. vincents rock near bristow . i cannot understand by them there were any inscriptions , and but two or three coins , one having a falcon ( as they called it ) which might be a roman eagle ; another a caesars head , with a wreath of lawrel about it , supposed to be the head of claudius the emperour . the common report there is , that it was the tomb of off a , king of mercia , who yet was one of the middle kings of the saxons , and lived neer 250 years alter the romans departed out of britain , of whose extraordinary stature , i know no historian that takes any notice . it seems to have been a golgotha , or common place of burial , in those times , the ground thereabouts , in a round , or rather an oval figure , for neer half an acre , affording great plenty of other bones , and the place bearing the name of bone-hill . the time of it's discovery was about the year 1652. whether this great person were a roman , or a saxon , is not very easie to determine ; if a roman , 't is much they should here , contrary to their common custom , both preserve the bones , and leave no inscription , and if saxon , 't is as different to solve the phaenomenon of the roman coins , being hot accidentally found among other rubbish , but in the sepulchre it self . however , whether roman , saxon , or other , which i shall not at this time any further dispute , it is enough for my present purpose that it was a body of more then ordinary dimensions , and exceeding the heigth of an ordinary man in those times by 3 foot , that is higher by the half then most men now . 2. a foot-man with a spear . 3. a foot-soldier brandishing his sword , and bearing out his shield . 4. two kissing and clipping one another , which by the crook in the right hand of one , seems to be the remembrance of the kindness of a shepherd to his mistris . 5. a naked man laying hold of a soldier , which may represent an insulting roman , apprehending a poor , distressed , and captivated britain . 6. upon a stone , with letters standing overthwart , this inscription : ilia ilia this seems to have been part of the monument of some strumpet , ilia , if i erre not in my conjecture , being the relict of ivlia , wife to sèptimus severus , of whose lewdnes aelius spartianus gives an account in the life of that emperour ; and ilia to be understood of ilia the mother of romulus , concerning whom ( omitting ovid , juvenal , and others ) that make mention of her chastity ) i shall content my self with the single testimony of horace , who brings in lydia , his courtezan , making him this reply ; dones non aliae magis arsisti , neque er at lydia post chloen , multi lydia nominis romana vigni clarior ilia , id est , whil'st to thee none else was dear and thou to me didst not prefer , cloe , then i great of name did outstrip the roman dame. vibia ivcvnda h. s. e. it being by them accounted somewhat absurd , that those who had so great a name whil'st they liv'd , should be destitute of one , when dead . another thing that inclines me to this opininion also , is , a hare , a venereous creature , and embleme of lust : witness that question in the comaedian , tute lepus & : pulpamentum quaeris ? unto which these letters were formerly annexed ; for in mr. cambdens time it was here running , but since this light-foot is run quite away . 7. two roman heads , one within the cope of the wall , and another in the outside thereof , hard by , whereof that within the cope of the wall , hath an ear standing up , somewhat like the ear of horse . iii. vs . isa. is . vxsc. 9. as for medusa's head , with hair all snakes , i cannot upon the best , enquiry i can make , find it out , unless mr. cambden meant that little image close by the west-gate , which seems now rather to be one , with hands listed up , and meeting above the head , as it were rejoycing . 10. neither doth ophiucus occur to me , which i am apt to think that learned antiquarian , in haste , might mistake , for something between the loving couple and the naked man , like a rose , with a branch about it , resembling a serpent . vrn iop . 2. the next is a monument of one of the children of two romans , mulus & victisarina , with a longer , and exactly roman inscription , in a sepulchre table , between two little images , whereof the one holds the horn of amalihaa , the other flourisheth a banner . the inscription which i read somewhat different from mr. cambden , is this : d m svcc : petroniaevix ann. iii.m.iii.d.ixv.to mvlvs·etvictisarina : fil. kar·fec : i.e. to the dead ghost of succ. petronia , who lived 3 years 4 moneths , and 14 daies , mulus & victisarina , in memory of their dear child , made this . what that eo at the end of the second line is , unless put for et mo , and signifies et moritur , i cannot at the present conjecture . 3. hercules bearing his left hand aloft , with a club in his right hand . yet i leave it to others to judge , whether it may not something resemble one of those little images mentioned but now . 4. the last i observe , and neerest to the north-gate , is a memorial of a roman senator of the colony of glocester , a city built by the romans , who also placed there a colony called colonia glevum . the inscription after this manner . dec . coloniae glev. vixit an. lxxxvi i.e. decurioni coloniae glevi , vixit an. 86. yet in the stone , after the figures lxxx . i observe a q , in this sort , lxxx●vi . which seems to be without some signification . if i may be allowed the liberty of a conjecture , i suppose it might be put for quluque , and ought to be read lxxx●vinq . there being room enough for , and as it were the marks of two other letters , n and q , and the party aged 85 , not 86. and whereas i render decurio a senator , i pitch on this signification of the word , as most proper here , of which rosenus gives the reason ; senatores in coloniis , ut etiam in municipiis , decurionos vocabantur , eam ob causam , quod pomponio ●c . auctore , decima pars corum qui deduocrentur , publici consilii gratia , sit solita conseribi . i know festus mentions another , and more usual signification of the word , to wit , an officer over ten horse-men . decuriones , inquit , appellantur , quis denis equitibus praesunt ; of which , if any one please to understand it , he shall have my leave . 5. as for leaves folded in , and hercules streining two snakes , i cannot be so fortunate yet , ( though my search hath been particular ) to light upon it . the antiquities in the garden are only two inscriptions in two grave-stones , with their urns : the one an epitaph of cains murrius , of the tribe called arniensis , ( the 25 tribe among the romans , so called from arnus , a river in tuscany , as car. sigonius , and on. panvinius relate ; a modest pleader in the julian court , a souldier of the second legion , and continuing in pay 25 years . the inscription as follows . c. murrivs c. f. arniensis foro . ivli. mo destvs . mil leg . ii. ad. p. f. ivli. secvndi . an. xxv . st●● h ● 2. the other , an epitaph of marcus valerius , a latin , ( for so i read , and not eatinus , as mr. c. a souldier of augustus his legion ( if not the xx ) 35 years of age , and 20 years in pay . the true copy thus : dis . manibvs mvalerivs . m. sol. latinvs . c. eq miies . leg . monogram resembling v imposed on inverted v an. xxxv . stipen . xx. h· s· e· where it may be noted by the way , that this man had some favour to be admitted at 15 years of age , when as the usual time of listing souldiers was not till 17. also , whether c. eq . be to be read , as some would have it , cohortis equitum , i somewhat doubt , the copia pedestres , or foot , commonly among the romans , being divided in cohortes , manipulos & centurias , the equestres , or horse , in turmas & decurias . many roman coins are also found in these parts two of which i have by me , digged up at walcott ( whence the two last inscriptions came ) in the same house with the inscription of vibia before-mentioned . the one neer 1600 years old , being a brass-piece of vespasians , in which all the letters on the face side are decayed , except aes . ves , and some marks of pas . on the reverse , pietas augusti ( as i think ) the three former letters of pietas being very obscure ) with an image between s c. signifying senatus consultum . the second , some 200 years after , bearing the name of carausius , who in the time of dioclesian and maximian emperors , took upon him the imperial ensigns , and seized britian . the circumscription thus : c. caravsivs p.f. avg. on the other side , pax avg. and under an image , mlxx. which i suppose to be the year ab hrbe condita . chap. v. of the nature , use , and virtues of the baths . baths of bath much of the nature of the thermae aquenses in germany . certain parallels between . bath and akin bladud in some measure vindicated . i come now to speak something of the nature , use , and vertues of the baths . and here it cannot be expected i should say much , because my experience of them as yet hath been but little , and the observations i have made seem fitter , ( as they are intended ) for a foundation to a greater work , ( which time , and variety of experiments must compleat ) then , at the present to be communicated to the publick . and to make some compensation for my brevity in this thing ( which is justly deemed the most material of all other ) i shall take the boldness to engage , as soon as time and opportunity shall permit , to make a through search into the cause of the heat , nature , and efficacious operations of the baths , and perhaps give a more satisfactory account of the former , than yet hath been given by any ; and for the later , i shall not build on the hay and stubble of the talk and relations of persons byass'd and concern'd , but on the solid basis of reason , observation and experience . in the mean time , as i would not seem ridiculous to some , treating too largely of what i have not yet made a clear inspection into , so i would not be accounted absurd by others , in wholly waving the principal part of my subject . to offer then a course bit to the eager appetite , till time shall favour us with a better treat ; i conceive that the baths of bath come very neer the nature of the aqueuses in germany , the knowledge of which may be a great help to the better understanding of our own . i shall therefore , out of the succinct , but pithy discourse of these waters , composed by the learned and judicious physitian fran. fabritius ruremundanus , sometime physitian there , take notice of some parallels between that place and bath , in which , besides many pretty remarkable coincidences , the nature of the countrey , and parts adjacent , is in some measure discovered . the first is , that histories relate , that the hot waters there were found out by a prince , one granus , brother , as t is said , to nero the roman emperor ; who first discovering these baths , among the mountains and woods , built a castle , and dwelt there , of which , in the authors time , there was a monument standing , called turris grani. secondly , that the city was called by the name of the waters , to wit , aquae granis , which some improperly call aquisgranum . ab incolis aquoe grani appellatae sunt , cum thermae , tum locus ipse , deducto scil . nomine ab aquis calidis , & grano repertore , mansitque appellatio postea & urbi , nisi quod quidam non satis apte immuta inflexione , aquisgranum appellent . the inhabitants saith ruremundanus , call the place , as well as the waters , aquae grani , by a name drawn from the hot waters , and granus the founder , which name afterwards the city had , but that some , not so properly , changing the termination , call it aquisgran . thirdly , that the city is sita in valle , & monlibus circumquaque cincta , seated in a bottom , and encompassed about with hills . that the hills ( besides wood for fire and timber ) contain quarries of stone for building . that cold springs arise within & without the city in great abundance . that at some distance off is found lead , and a bituminous earth , which mine author calls terra nigra , foco culinaria aptissima . that in the city are two chief bathes , the one called the kings , the other the cornelian . in the suburbs , not far from the south gate , are more hot springs , called , from the abundance of hogs that are there about , the porcetan bathes , which being not so powerfull as the rest , are less used . and lastly , that i may mention something that would be advantageous to both , and both do want , viz. a navigable river , which saies rurem . would compleat its happiness . nibil , inquit , ad faelicitatem deesse videtur , quam navigabilis fluvius . now to give you the counter-part of the parallel : 't is obvious to observe , that to the first corresponds the history of king bladud , which seems not to be so fabulous , as many men imagine . for , probably , many relations we have of persons , and things , and of those elder times , when ignorance so much prevail'd , and men had little subtilty in their actions , and less politeness in their speech , may have much of truth in them , though they now seem odd , and rediculous to us . and i am apt to think , that many old realities do suffer much , on no other account then to the temper , and genius of those times . just as 't is reported of some old women in lancashire , that they go for witches , meerly because they look like such . not considering , that a great deal less time then 2000 years , hath made considerable alterations , in the manners , lives , and customs of men . and whereas king bladud had the name of a magitian , i look upon it as a greater argument of his more then ordinary learning , then note of reproach , the wisest men in those times , and long after to , being reputed such , and he recorded a wife and eloquent philosopher , and mathematian , accomplish't ( as the times then would bear ) with treasures of forrein , and domestick knowledge , having spent in study , ( as is reported ) besides many , doubtless , afterwards , in his own countrey , eleven years in his minority , at athens , of whom that you may receive a more particular account , i shall not think much to give you the english of what j. bate in his book de scriptoribus anglicis , writeth of him . bladud surnamed the magician , the 10th king of the britains , was sent in his youth , to the famous city of athens in greece , there to be instructed in philosophy , and the liberal sciences . and when he had there studied a certain time , hearing of the death of ludhudebras his father , he returned home again , bringing with him four expert masters in many sciences , not thinking it meet that his countrey should lack any longer such singular ornaments of learning as they were . these philosophers , as merlin writeth , he placed at stamford , in a very pleasant soyl , and made schools for them , to the intent they should there read the liberal sciences , where they had many times a great audiences . he was a man very cunning and skilfull , as well in prophane sciences of the gentiles , as in all wisdom and knowledge that the graecians excelled in ; but especially studious and very well seen in the mathematical arts and sciences , whereupon one of the sybils , that lived in his time , wrote and dedicated unto him a book of prophesies . some affirmed that the same bladud built the city of bathe , and therein made by a wonderfull art , certain hot bathes , for the use and commodity of the people , which do yet remain to this day , committing the conservation thereof to the goddess minerva , in whose honour be caused a temple to be there erected , to the intent , that being preferred by so mighty a goddess , they should never fail , but continue for ever , they write also , how that he read and taught necromancy throughout all his realm . but these things i suppose are seigned matters . to the second particular answers the name of bathe , taken from the waters . for this name , as is noted before , was given to the city , some time after its foundation , when the hot waters came into greater request , being called first , after the name of the founder , caer blaeidin . to the third , agrees the situation of bathe , being exactly the same . to the fourth , the quarries of stone , upon claverton down , horse-comb , &c. to the fifth , the springs of cornwall in wallcot-fields , beechenclift , &c. to the sixth , timsbury , burnet , ( and though the distance be somewhat greater ) mendip-hills . to the seventh , the kings bathe , with its apperdage , the queens and cross-bath . to the last , the horse-bath , without the south-gate , doth in some measure , answer , though it hath no hot springs of its own , but is supplyed by the overplus of water coming from the kings bath . and whereas it is recorded , that these bathes are not wholsome at all hours , being from 8 of the clock in the morning , to three in the afternoon , scalding hot. it is clear , that the inequality of the heat proceeds not so much from the waters ( which in themselves , are observed to vary very little from a constant , and equal degree of heat , both winter , and summer ) as from the beating of the beams of the sun in hot weather on the surface of them , which being more troublesom to the bathes , and mornings and evenings more convenient for bathing , the middle part of the day is not made use of , though the waters then are as wholsome as ever . but we may well pardon this learned and industrious person , if he hath not in this , and some other particulars , done the bathes right , in regard the vastness of his designe , and urgency of his occasions , might hasten him hence , so that , haply , he could not throughly inform himself in things of this nature . to conclude this chapter , i shall mention some parts of the description of that city , mentioned before , in the authors own words , and compare them with what description dr. venner hath given of this of bathe . aquae grani appellatae sunt ab incolis , cum thermae , tum locus ipse , deducto scilicet nomine ab aquis calidis &c. haec urbs tametsi in valle sita , & montibus circumquaque septa sit , incredibili tamen gaudet aeris salubritate . in proximo urbis ambitu lata fere planities est , in qua & pascua sunt , alendo pecori commodissima , & agri pingues . nec desunt funtes , tam feris pascua irrigantes , quam intus diversis urbis locis , publice in plateis scaturientes . ad orientem rhenum , ad occidentem habet mosam . sed alias dotes ●mnes , meo quidem judicio , vincunt aquarum calidarum uterrimi simul ac saiuberrimi fontes . the words of dr. venner , as neer the english of the former as may be , are these . bathe , so called from the bathes in it , is a little , well compacted city , &c. although the site thereof , by reason of the vici●ity of hills , may to some seem not pleasant , being almost environed with them , yet for goodness of air , neerness of great and delectable rivers , pleasant meadows , and plenty of excellent water , brought down from the adjacent hills into the streets , it is pleasant , and happy enough ; but for the hot waters , that boyl up even in the midst thereof , is more delectable , and happier then any other of the kingdom . chap. iv of the bathes in particular here . of the three hotter bathes , viz. the kings , queens , and hot bathe . but chiefly of the kings , and in what distempers bathing therein is profitable . having thus far drawn the parallel between bathe and akin which , as they cannot be conceived to agree in every punctilio , ( no comparison , as they say , running on four feet ) so it seems they cannot correspond in some of those particulars before recited , without a communication also in the waters of many of the same medicinal vertues . having done this , i proceed to a light gast and relish , of the vertues , and usefulness of every bath in particular . and here taking it for granted , till better information , what the very learned and incomparable doctor jorden hath observed , that there is very little difference in the nature of the bathes of bathe , but in the degree of heat , they all proceeding from the same mine , which according to the intenseness or remissness of its heat in divers parts , and the directness or indirectness of the passages from it , may cause this variation ; and also , that the minerals impregnating the bathes in general , are bitumen , nitre , and sulphur , i shall run the parallel a little further , and speak something in particular of all the bathes ; and first of the kings . the kings bathe exceeds the rest in heat and dimensions , being the hottest , and largest of all . and whereas there is another that for some time hath , i know not how , apprepriated the name that is common to them all , and therefore gives most people occasionto imagine the heat to be more intense there then any where else , i conceive , at present , the heat of that bath , to come as much short of that of the kings , as the cross bath , in that instance , yields to the queens . this bath , as to its vertues , much resembles the kings bath at akin , that is , consists of the same minerals , though probably , not in the same proportion ; the german kings bath being accounted chiefly sulphurous ; this of bath , bituminous . which , yet notwithstanding considering the great affinity bitumen hath with sulphur , and the slender difference in their qualities , being bothsupposed moderately hot and dry , and therefore must both ( according to the common notion ) attract , resolve , mollisie , and discuss , will not alter much the case , not to mention that baccius and bauhinus , and ( what is more natural ) two of our own countreymen , doctor turner , and doctor venner , do all agree , that they are chiefly sulphurous . and whereas rurem . faith of the kings bath at akin ; refert haec aqua modis omnibus naturam sulphuris , cum admissione nitri modici ; making mention of sulphur and nitre , but omitting bitumen , i question not , but upon examination , it would be found that bitumen also was concern'd in that bath , as well as the cornelian in the same city . and the catalogue of diseases , for which this bath is profitable , suggests as much : bituminous waters being of a heating , drying nature , and suppling the nerves . the encomium he gives of this bath , and the diseases he affirms it to do good in , ( which for the most part agree to this of bath also ) are as fellows . this bath is profitable for many distempers , especially cold and moist : for it heats powerfully , dries , drives the humors from the inward parts to the outward , discusses , attenuates , abstergeth , and that i may speak more particularly , good chiefly in affections of the nerves , as convulsions , palsies , as well alone , as accompanying an apoplexie , in defect of sense or motion , or both . it helps stiff , benumm'd , and trembling limbs , does good in the several sorts of gouts , especially hip and hand-gout . discusseth tumors : relieveth those that are streightened about the midriff : those that have a cachexy , or ill habit of body : the dropsie ( especially the anasarca ) and jaundice . those that are troubled with a cold distemper of the stomach , liver or spleen . excites and restores appetite . easeth pains in the sides ( without a favour ) bowess or loins . helps cold and moist distempers of the womb ; furthers conception , provokes the terms , giveth ease in uterine pains ; takes off weariness as well spontaneous , as by excessive labour and travel , &c. most proper for those of a cold constitution , and somewhat corpulent , and not so convenient for dry and entenuated persons . to which may be added lethargies , epilepfies , cramps , deafness , forgetfulness , aches , and many others of the like nature , with the scorbute , ( provided the body be duly prepar'd before , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that distemper well corrected ) and the extremity of the pains of the spleen . the hot bath is somewhat cooler , and profitable in the like cases ; and dr. venner hath observed most essicacious for any weakned and relaxed limb . the queens bath is the next for heat , and hath the same virtues with the kings , out of which it was taken , having no hot springs of its own , but is supplyed out of the kings , where the water standing as it were in a cooler , is made more temperate , and fitter for tender bodies , that cannot well endure such a degree of heat , as in the kings bath . chap. vii of the cross bath , and its virtues . the cross bath , as to its degree of heat , abating somewhat of the queens , is the coolest of all , of which i may say , as a stranger sometime did of this city , that it is e minimis pulcherrimum , and though it be little , is not on that , nor any other account despicable ; inest sua gratia parvis . this bath is thought by dr. jorden to participate more of nitre than the rest , and therefore is observed to supple & mollifie somewhat more , receiving a greater degree of cleansing and penetrating from the nitre ; consonant to which 't is said of the cornelian bath in akin . aqua hujus balnei sulphurea quidem est , sed salis non paruns habet admistum , quin & bitaminis nonnihil in esse certis indiciis deprehenditur ; quo fit ut haec aliquanto valentiore sit exiccandi , extennandique potissimum facultate , quam aliae , discut it , abstergit , ac mollit , i.e. the water of this bath is indeed sulphurous , but hath a considerable quantity of salt mixed with it , and some bitumen ; wherefore this hath a more powerful drying , and attenuating faculty than the rest , discusses , cleanses , and mollifies . and whereas instead of nitre , he mentions salt , the difference , though something i confess , cannot be great , since many of the same vertues are both by him and others attributed to saline waters , as nitrous ; nitre it self being a kind of salt. from the mixture of the sulphur and bitumen , it heats , discusses , and supples ; from the nitre , it receives an addition of cleansing , and penetrating . this bath then must be of excellent use in all contractions , indurations , and resolutions of nervous parts , disperse , and dissipate cold tumors ; relieve cachectick , hydropick , and corpulent persons ; oppose the sciatica , cramps , convulsions , defluxions , barrenness , and the whites in women ; usefull in cutaneous distempers ; as the itch , scabs , morphew , and leprosie . good for fleshy , cold , moist bodies ; and not so proper for hot , and dry constitutions . and here i must crave leave to add , that the reason i conceive why the cross bath comes not up to the heat of the rest , is partly on the account of its being served by four springs , but chiefly proceeds from the greater proportion of nitre it contains , which being of a cooling nature , may more allay the heat arising from the sulphur and bitumen there , then in the other bathes . and that nitre doth more abound in that bath , then in the rest , may probably be collected , as from other reasons , which i here forbear to mention , so partly from this , that it sooner penetrates the body , and hath an easier , and quicker ingress into its passages and pores , to the great relief of some , though it seems paradoxical , in nephritick distempers . but i hope i may be excused on the score of my former engagement , if i am not more particular at this time , in things of this nature , till a just amassment of observations and experiments , and a rational deduction of conclusions from them , ( which i hope in some time to accomplish ) shall either confirm me in the opinion i now have of the nature and vertues of the baths of bathe , or supply me with a better . atque haec hactenus . finis . sphalmata typographica . pref . page 1. line 14. read review . l. 16. r. quacking . p. 4. l. 15. for only , r. with . p. 5. l. 27. for the fig , 48. r. 57. p. 11. l. 9. r. from the place . epist . ded. page 3. in the marg . against galba , insert ingenium galbae male habitat . appendix . page 4 in margent , for hunesey , r. hunes . p. 5 . in marg . r. manlius . p.7.l.7 . r. fawningly . p. 8 . l.7.r. names in l. 10. for is , r. are . l. 31. blot out to . p. 9 . l. 29 . r. me to th . p. 14.r . marius . p. 16 . l. r. along siege . p.19.l.16 . r. printed . p. 21 . l. 12 . for 0 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. r.a man that pr. p.26.l.5 . for burkeley , r. burghley . p. 28.l.9 . r. jactis , l. 20 . r. limina . p. 29 . l. 17 . r. rodb . l. 20.r . urbem . l. 22.r regalis . l. ult.r . pteromata . p. 30 . l. 2 . r. longas . l. 11 . r. fanis . l. 16 . r. prostant . p. 31.l.2.r . suorum . l.3.r . lampade . p. 33.l.5.r . mi●ae . l.9.r. fusor . l.14 . r. votis . l. 18.r . praeducente . l.19.r . cantica . p. 34 . l. 1 . r. diu . p. 39 . l. 13 . r. septimius . p. 40 . in marg . r. merry vib. p. 43 . l. 23 . r. qui. for rose , rosin . p. 48 . l. 2 . r. grani. l. 8 . r. immutat ● . p. 50.l.33.r . preserved . p. 55.l.23.r . material . p. 56.l.15.r . fevour . l. 31.r . exten . notes, typically marginal, from the original text notes for div a46281-e3330 de deper litis pag. 164 de deper litis pag. 164. bellonius observat . lib2.3.6.34 prosper alpinas de medicina aegyptiorum . cap. ● epist . 53 . lib.2 . de tuenda sauit . lib. 4 . cap. 4 . * see the reason of this in iones his bathes aid , fol. 7. b. where also he proves the inward use of mineral waters among physicians , as well before , as since the time of galen . notes for div a46281-e4160 libavius de judicio aquarum ●●i●er . cap. 1. ●●accius ●i● . 1. cap. 6 . solinander lib. 2. cap. 1. solinander lib. 1. cap. 3. quaest . nat . 2. libav . pyrotceh . cap. 20. meteor 4. de usu partium lib. 8. cap. 3. daneus phis . christ part 2. cap. 9. aristol . 1. meteor cap. 4 : davaeus philos . christ . p.2.c.8 . cardan . de subtil . lib. 2 . valesius contr . lib. 1 . cap. 5. conradus assachus de triplici coelo lib. 1.cap.4 . laurent . valla , &c. arist . 1. meteor . cap. 3. de ortu & inter , lib. 2.& moteor . 4.cap.1 . & 4. gal. de simpl . med . sac . lib. 1. cap. 8. item de elementis 1. valesi●s co●t . lib. 1. cap. 2. de aere , aquis & locis . de morbis pop●lar . lib. 2.sect.2 . bruerinus de re cibaria . platerus in praxi . n●●t . attic. lib. 4 . cap. 11 . de divinat . 1. in aristaeum quaestione 19. brerinus de re cibaria lib. 16. cap. 17. saturnal . lib. 5 . cap. 18. rerum antiquar . lib. 4 . c. 12. bacciusl . ● . c . ● . de nat . eo● . que cffl . è terra li. 1 . cap. 15. langius epist . lib. 1 . epist . 31 . notes for div a46281-e5200 baccius lib. 1 cap. 3.4 . agric. de ortu & causis subter . lib. 1. cap. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. solinander l. 2. cap. 1. & lib. 2 . cap. 3. 1 from the air. quoest . natur● lib. 3. cap. 7. 2 meteorol . & 1. 3. deortu & causissubt . l. 1. ● . 6. de orig . font . cap. 1. a. from the earth . metam . 15. aristotel . 4 . meteor . cap. 10. & ultimo . valesius de sacra philosoph . passim . 3 from the sea. 〈…〉 ortu & causiss●●ter . lib. 1. cap. ● & 9. ecclesiastes 1. arist . metroyol . cap. ultimo lib. 3 * this way of arguing is questioned by dr. french , who supposeth the many great rivers terminated in the sea to be a sufficient moisture for the taking away the termination of the water made by the dryness of the earth , and so to make the globous sea sink to an evenness . vid. french yorksh . spaw . p.10 , 11 , 12. notes for div a46281-e5790 minerals reduced to seven heads : earth . agric. de nat . fossil . lib. 1. cap. 4. baccius lib. 5 . cap. 1. notes for div a46281-e7020 de metallis cap. 6 . verulamius de vita & morte , pag. 418. & 453. do neglecta stirpium culturâ problem . 13. erastus disput . part . 2. p. 105. in ingressu ad infirmos p. 373 . venustus in consilio pro petro picardo . baccius ●tym . lib. 6. ● . 14. notes for div a46281-e7870 machab. 2. 1. de sympath . & antipath . c●. 10 . de nat ●●y . q. efslu . è te●●a . l. 4. ● . 22. metcor . 2. lib. 2. ● . ii. de thermis . c.5 of camphir . seyaphio de ●imp . m. d.c. 344. avicen . lib . i. tract . 1 . c.z. item . l.2 . tract . 2 . cap . 133. item . de med . cordial , tract . z. cap. 3. in dioscoridem cap. de mastich . lib. i. cap. 9. de nat . fossil . lib. 4. cap. 2 . thesaur . aqu lib. i. cap. z. co 〈…〉 divs . 1.3 . tha. nemico . de simpl . med . facult . l.4.c.22 . lib. i. tract c. 2 . bellonius de naphtha c. 7. agric. de nat . cor . quoe cfflu . è terra l. 2.c.7 . bitumen predominant in the bathes of bath . de thermis boll . l. 3.c.6 1. notes for div a46281-e9590 libavius in syntagm . p. 221 in lib. de plantis aristoteli ascriptum lib. 2. passim . caesalpinus de metallisc . 3.l.1 . salt. diosc . l. 5.c.84 . de simpl . med . sa●ult . l.4.c.20 . & l. 11.c.50 . three wayes to make vegetable salts to retain the taste of the herbs from whence they are drawn . 1. three wayes to make vegetable salts to retain the taste of the herbs from whence they are drawn . 2. three wayes to make vegetable salts to retain the taste of the herbs from whence they are drawn . 3. nitre . sal ammoniack . in pestis alexic . dariot de praparat . med . tract . 2. cap. 23 , 24. lib. de humi●orum usu . salt springs . lib. 3. the true cause of the saltness of the sea. aliquid aquae admixtum arist . 2. meteorol . cap. 3. meteor . 2 . c.3 . nitrous wateys . observat . l. 3. c. 76 , 77. lib. 5 . c.7 lib. 31. c. 10. martial . allum spring● pyrotech . l. 2. c. 6. vitrioline waters . simp. med.facul . l. 9. c. 61. libav . in symag . 3. part . l. 7 . item singularium part . 1. lib. 3. von . kupffer ertz . 10. baubinus de th●r . nis l. 2.c.2 . de judicio aqu . niner . p.26.36 . notes for div a46281-e11880 simpl. med . facult . 1. 5. 0. 59. vidus vidius turat . generat . p. 2. sect . 2.1.3 . c. 13. fallopius de petallis 6. 37. quick-silver not reducible to the elementary qualities sulphur . arsenick . cadmia . notes for div a46281-e13030 bismutum , or tin-glass . part , 3 . pag.72 . notes for div a46281-e13460 fallop . de metallis cap. 10. libav . de nat . metall . part . 3. cap. 5. gold. silver . copper . iron . tin. lead . nature and qualities of gold. bascius lib. 6. cap. 8. basilica chimia pag. 204. de thermis cap. 8. in ingressu ad infermo , pap . 373 . of silver . theod tabernomonta●us , p. 2. cap. 8. of iron and steel . aenead 12. simpl. lib. 9. libs 16. epist . 5. de motallis cap. 20. simpl. l. 7.c.4 . two distinct qualities in steel . solinander , pag. 193. ve●ustus , pag. 159. b●●cius lib. 6. cap. 3. s 〈…〉 rola . rea 〈…〉 eus pag. 305. quality of copper . libav . de nat . metall . c. 10. of tin. of lead . pag. 90. notes for div a46281-e14880 fallop . de metallis cap. 11. libav . de nat . metal . cap. 12. agricola de ortu & causis sub● . lib . 5 . c.1 . lib. 3 . c.19 . 〈◊〉 : lib 10. in sarept . co●●● . 3. ii. &c. in alchimia magna . de metallis pag. 17. & 19. von probier●ng der crtze . in sarept●● . sebast . for●●● l. 3.c.6 . scverinus c. 8. p. 125. caesalpinus de metal . lib. 1. c. 2. cap. 2. erast . disput . part . 2. p. 261. the principal efficient cause of the generation of minerals , not the sun. dorn . phisica geresis . gal. de maraes . de catore . neither the elements . 1 de anima item 2. cap. 4. trismegistus in asclepio cap. 1. plato . in timco in dialogo de natura . in vita apollo●ci . elcoga 6. desacra philosoph . cap. 51. cap. de mixtie●● . 1 m●teo●ol . 4. item de mundo ubi dicit aerens comparatum esse ad aliam & aliam ●●turam inducedam . in som . scipionis cap. 6. de nat hominis . 2 de gen . cap. 8. item libde s●●su & sensibile . 3 de gen . animal . cap. ultimo . ifagoge cap. 8. 1 de elementis cap. 15. de veteri medi●ina . notes for div a46281-e16730 erastus , carerius , casal●inus , marti●u● , mo●ista● , foxias , magyrus , liba●ius . 3 met●or . c.ult. caesalp . l.3.0.1 . libav . de nat . metall . c . 14. carerius 178. septal. in hipp. de aëre , aqu . &c. valcsius sacra philosoph●● . 49. singularium lib. 1. part . 1. de nat . metall . cap. 10. the authors opinion concerning the manner of the generation of minerals . mussetus in dialogo apologetics . carm. lib. 3. od . 6. georg. 2. de dieta 1. de gen . animal . lib. 2. foxius , m●rtinus , moris●aus , magyrus , libavius , vel●uri● , valesius , carerists , erastus , &c. de dieta lib. 1. 6 de usu partium ● . 12. & 13. erasmus in adagi●s . de mund● . c. ult . notes for div a46281-e17780 causes of heat in mineral waters not . wind , air , exhalations in the earth . agitation and violent motion . valeseus centre . lib. 4. cap. 3. solinand . l. 1. cap. 4. the sun. † it may be so in former times , but few , i think , do doubt it now ; i am sure not those who hold the sun to be a flame . his apology . gilbertus de magnete lib. 6. taurellus de primis rerum principiis . conrad . aslacus de triplici coelo . lib. 6. antiperistasis . in paradoxis . 3 simpl. medic . facult . cap. 7. valesius contro . lib. 1. cap. 5. magyrus lib. 3. cap. 3. quick lyme . subterranea● fire . d : ditca lib. 1. comets , probably not k●ndled substances . metamorph. 15. aenta● . 6. agricola . bacciusl . 1. cap. 19. douatus de aquis lucensibus lib. 1. cap. 18. gesaer . epist . lib. 3. pag. 90. lib. 1. cap. ult . notes for div a46281-e19260 * what dr. french hath said against this opinion , may be seen if the 19 , 20 , & 21. pages of his yorkshire spaw . thurneiser alchimia magna lib. 4 . c.8 . * the cause of the heat in bath , assigned by dr. rouzee , is their motion and agitation in the bowels of the earth , falling from cataracts and broken concavities in the same . but afterwards , lighting on this opinion of dr. jordens , he is so far from disliking , that he apdeservedly plauds it , and callls this work learned and elaborate . vid. lud. rouz . tr. of tunbr . water , p. 20 , 21. & 22. in margine . martin . de prima generations . lib. 2 : cap. 98. georg. 3. a brief collection of the the authors arguments against the opinions of others touching the actual heat of bathes . 3. de gen . animal . 2. de gen . animal , cap. 3. in praefat . in opticum euclidis . de triplici caelo lib. ● . c. 4 . 2 meteorol . c.2 ; trism●gistus in asclepio . c.7 . in pimandro cap. 1 . lib. de constat . notes for div a46281-e20980 6 de tuenda sanitat . cap. 9 . baths of bath consist principally of bitumen with nitre , and some sulphur . thesauri aquarii pag. cap . 40. is pancirollum de deperditis pag. 540. prosper . alpinus de medic . agyptioiuml . 4 . c.3 . de vita & marte pag. 304. warm drink commended . i.w. lib. ae humi●o●um usu . simpl. cap . 16. lib. 5 . sum 1. tract . 4 . s lib. 2. tract . 3 . cap. 624. baccius lib. 2. claudiaus p. 377. de aere , aquis & locis . notes for div a46281-e21680 † this is now done , and a dry pump there erected in the year 1661. at the city charge , by the procurement of mr. iohn ford , apothecary , then mayor of the city . notes for div a46281-e22170 1 tetrah . serm . 3 cap. 167. trallian . l. 10. cap. 1. orib . l. 10 . c.3 . aegin . l.1.c.52 . actu . l.3.c . 10. cap. 5. hypoc . de aere ; aquis , & locis . ● . de tuenda sanitate cap. 9. notes for div a46281-e22390 do compos . med . s . locos 1.8 . c. 7 . notes for div a46281-e23010 * in historia aesc la●ii , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . omne tulit punctum , qui miscuit utile dulci. her. de art. poet. notes for div a46281-e23850 g. m. nephew , as some write . supposed to be the fall of dover by some ; by others , the haw at plimmouth . called therefore by the w●lch , loygar , & ●●g●ors . called by other writers , hu●ys or hunnys , king of hunesy or scythia , receiving the name of humber or humbardus , after his comeing into scotland . others write she was daughter to a king of almaine , and brought with two others thence by humbardus . alias 〈◊〉 . otherwise called habre● . alias madan , & madian . some make mempricc to have slain his younger brother manlinus ( as he is sometimes called ) and ebranc to be the son of memprice . or part of germany , as others . caer ebranc . others write he had 20 wives , of which he begat 20 sons , and 30 daughters . alias brut. -greveshield , and brut●grenshield . alias lud , ludhurdebras , rudibras : he is said by others to be the son of leill . called sometimes bladud and baldud . † 〈◊〉 malmsb . 〈…〉 epod. 7. by. p. 38 . cambden by. p. 234. † this is also mentioned by bale , de script . aug. in his account of bladud . vid. insra cap. 5. io●cs bathes aide p. 2. b. bede . basil . bale . † others , 863. by bale he is said to be the tenth king of the britains . cap. 17. notes for div a46281-e27050 mat. westm . engl. chron. lanquet . ant. br. ab. ms. alias aselepiodatus . others 256. britannice caercolyn . br. p. 234. anglorum basilcus omniumque regum irsularum oceani quae britanniam circumjacent cunctarumque nationum quae infraeam includuntur impeytor & dominus . henr. spelm. co●c . tom. 1. p. 432 . & seldenus in mar. clans . militat omnis amans , & habet sua castra cupido . ovid. an. 973. mat. westm . cambden ubi supra . yet n. aut. br. abb. ms. cambden . br. p. 234. concerning his supposed tomb , and place of bursal , see chap. 4 . domesday-book . cambden , br. p. 234 . p. 298. p. 299. libell . rub. de bath . ms. god● . cat. p. 364 . p. 363. de gen. an. exer● . 5 . p.m. 60. notes for div a46281-e29340 775 1010 1088 l. de leg . gul. mal asb . † the charters of william rufus and h. 1. for translating his see to bathe , and the manner thereof , may be seen in mr. dugdales monast . augl . pp. 185 , 186. 1137 † he was confirmed bishop ● by king hen. 3. his patent , ad instantiam demini papae , de gratia regis speciali , salve jure regis , & ecclefiae wellensis . p. 28. h. 3. m. 6. intus . br. p. 234 : judges 9. d.f. so●●ers . p. 19. historia . 775. 1010. 1088. agyrta . 1137. 1495. notes for div a46281-e33010 ad . lib. 3. here lies mary vibia . 〈◊〉 b● . ● p. 360. ant. rom. l. 10. c. 2● . al. ab . alex. gen. dier . l.8 . c. 20 . cat. si●on . de jur. rom. l. 1. c. 15. rosc . ant. rom. 1. x. c. 5. ca●bden . br. p. 72. caius . carausius . pius . falix . augustus . notes for div a46281-e35040 p. 14 carbl●us br. pag. 233. ru●ewuad . de baln . aq. p. 11. 12. &c. 〈◊〉 bath●●● . notes for div a46281-e35870 de baln . aq. p. 18. notes for div a46281-e36190 cap. 17. rurem . de bal. aq. p. 21. therme nitrosae omnino easdem facultates habent , quas salsae , &c. fuch . inst . med. lib. 2● s. 5. c. 28.