Religion they murther steale betray innocents perjure themselves rebell against God their King and country supposing no eye can see the Pharisaicall pathes they walke in nor that they keep in memory the old cheate of the grand Pharisie who made it a damnable sinne for the publican to dresse meat upon the Saboth and the same Hyppocrite upon the same day made a great feast and invitation to our Lord and Saviour that he might obteyne advantage of his discourse and in a Traterous undertaking saith hee 't is lavvfull to breake a Comman dement for such a breatch of command and trechery at this or that time vvas and is by the inevitable ordinance of the Almighty and if God shall command othervvise they are Leviathans and vvill acknovvledge no supreame above naturam naturatam and vvithout controle doe vvhat they please as doth daily appear amongst the rest of their cheates their blasphemous fastnings and prayers vvhich is nothing but a plaine mocking of omnipotency or a request to deny his ovvn commands for if he vvil not give a contrary command to murder theft adultery perjury or disobedience and disloyalty their actions bid defiance and tell in spight of his vvill or povver they vvill doe it as gyants of force to unthrovvn the Gods and then they use Demetrius his faemenine vveapons to slay their uxorious husbands and then the people must be cheated vvith the pretence of Religion and the name of God vvhich themselves must take in to their declarations though they hate Reformation and perswade the people upon this hyppocriticall ground that it is but a superfluous curiosity of some fine woven bbravnes to avoid contagion or to seeke remedies correcting or curring affects yet their blasphemous prayers and fasting shall never effect or to arme themselves against their enemyes and for the same reason that God foreseeth death of every mode in time shorter or longer and his irrisistable order in such motion to bee in a voidable and yet the same omnipotent bath declared to all humane nature that the perdition of every person is of him selfe otherwise he can be no delinquent in his justice if by a supreame power inevitably obliged to such actions or passions how pernitious and impious this hereticall doctrine appeareth to reason and common sense is understood except such intellect as apprehend nothing either of reason or sense but that which is beaten in to their skulls with apoleaxe and whosoever alloweth this error must of necessity disalow of that forme of prayer for our daily bread ordred by our Saviour to be an inscience in him and a peece of Rebellion against his aeternal Father in such a resistance of his established will as also all the divine prayers for the prolongation of life and preservation from danger ordred by his Apostles and their successors as also the dispensation of the guift of healing to the Phisitian If all diseases and dissolutions of every knide be so imuiovably predestinated as cannot admit of any remedy or to what end or purpose did the almighty omniscient create honour the Phisitian to render the reason will silence Mr. Speaker and both houses of Parliament therefore under favour of more learned interpretors of learning in these poynts I shall doe my own indeavour rationally to expurge this pernitious and intollerable error concerning divine providence and to this purpose some thing concerning his caelestial administration of universalls are to be taken in to consideration and repeated by which the dignity and eximious utillity of medicine may be more clearly demonstrated That therefore the vicissitudes and actions of things and humane nature are not by chance but by the ordination of the Almighty ought to be a principle embraced by all Christian people and that God is the omnipotent and aeternall fabricator of the whole universe out of nothing as is affirmed by divine testimony this aedifice beeing so powerfully erected is also by the same efficacy conserved who hath also appointed to every created thing both a beginning end or termination of subsisting and moving and doth take notice not only of principall but also of subsequent causes of things as if that God did governe moderate dispose and order them according to his free will and yet all this government is void of fatall violence and most commonly commeth to effect mediately and from deputed causes which vulgarly are nominated second causes which the divine Majesty doth imploy as the instruments of his will so long as he doth so governe all things vvhich he hath created as also him selfe may suffer them to exercise their proper motions for the vvill of man by divine ordination is the originall of humane actions freely electing vvhat seemeth best for it self especially in externalls and the nature of motion is the cause of this or an other thing in vvhich it is per se according to Aristotel as in the Sun perpetuall rotation and in grave and beavy bodyes their inclination to their Center and the causes so respond the effects as if the effects be necessary the causes are also necessary if contingents the causes are contingents nor doth the praescience which is certaine not to be deceaved abolish the contingency of naturall events but the future effect is disposed as it were by a divine providence necessarily or contingently nor doth it nul the freedome of the agent nor is the creator obliged to the necessity but moderateth al things frely according to his free wil and pleasure as did evidently appear when he caused the sun to stand stil or move retrograde the space of one compleat day and caused the red Sea to divide and stand like firme wales without either flux or reflux or any motion that wee read of until the Israelites had passed over them as also in the case of Daniel and the three children in the fiery furnace and Duffus Milcolumbus King of Scots who was most barberously murthered Anno Dom 961. after which according to their own history there was no apperance either of the Sun or moone for the space of six months and though divine omnipotency can dispos of causes and life with every kind of death at his own free pleasure yet it wil not urge any person to accept that terme of life for a fatall determination but for a divine ordination of servient causes and their natural power of sustaining or corrupting life for since life according to the Phylosopher is in its selfe but a duration of heat conjunct with moysture which duration of vitall heat and extinction of the same are naturall effects depending upon naturall causes which doubtlesse because of the various disposition of internall heat and moysture complicated which externall causes not only the quality but also the quantety of life it selfe may be varied for it doth obteyn the internal conditiō of lively principles so long as the heat moisture are so united in animals that one is not destroyed or perturbed by the other so long they
contemplation for Phisitians learnedly to undertake the practice of it for as this life may be said to be the unum necessarium because upon this point eternite doth or may depend and that the lives of Kings are more considerable then other Individualls as being the souls of their Kingdome and people it cannot but encourage the study of all Physitians for the particular and common safety and preservation of this Iewel to endeavor a right understanding of the use and application of the blood of the grape and the most learned in their highest contemplations shall find this subject worthy of their industry as their exceding expressions above this my velle wil hereafter manifest if I should relate my many difficult and disputable cures of my own effecting in a multitude of severalls it might not onely seeme ostentative but also an act of injustice and non integrity to others to publish persons with their imperfections committed to my cure secrecy nor is testimony in this case of such absolut necessity where the point is rationally cleared consented unto by the most learned fathers and Shoolemen in the faculty of Medicine upon which ground I shall desire credit and esteeme in the first place and so returne from my digression to my proper subject and try whither I can make it suitable to all ages The infant age is the first most difficult to reconcile because Galen saith according to the colection of Frabesarius vinum infantibus fit nocivum because their temper is hot and moist but suerely he was better acquainted with the sence and soul of Galen to conceive him speaking of the specifical difference of such wine as is indicated for nutriment in this age for then he must challenge him of such misunderstanding of Phylosophy as not to comprehend mixed bodies to be supported and nourished by their simile and force him ignorant of ijs nutrimus quibus constamus or that such mixed qualities properly applyed are unapt or insufficient in their own nature to assimilate with their identitie or samenes as is the mixture of wine to our materiall principles of nature but Galen cannot be understood of the quality but super exceeding quantity which as too much oyle doth extinguish the Lampe or disturbe it by moving some other heterogeneal which by the true support of wine nature had been able insensibly to have disposed otherwise for had the nature of wine in it self appeared to Hippocrates abnoxions he would never have ordained the dieting of children in the stone either of the rhenes or bladder ad hereditary to consist of white wine rather then milk nor was he ignorant that hereditary diseases were Communicated to the children any otherwise then in their spermatick principles nor that wine in it selfe and its own nature could be disagreable in the support of those principles or to foment maintain their constitutions with out any morbificall motion or alteration my self hath also much used it in affects of the same natur and in many other with exceeding approbation from sucesse nor can I conceive wine hurtfull to any temper of it self without the misapplication and indiscretion of the agent not knowing the specificall differences and mode or use by these expressions I presume the understanding reader to have received satisfaction for the first age that it is absolved from the former prohibition and at liberty freely to make use of wine now I am to present a health to the next order which wee called pubertie this temper being more hot and lesse moist then the former yet by such wine as doth contemper the heat and adde to hte moisture that wine wil and must prove properly usefull to this age the time when quanteties how much as well as the quanteties ought to be directed by the physitian who must necessarely obey his indications and proper scopes Adolescency being of a middle temper predominancy neither hot nor cold nor moist or dry will moderately and with observation of tyme clyme and quanteties admitt of white clarret and rhenish wines with out any fear Iuventus being of a temper more hot and dry must with the former aspects apply it self to the forenamed wines and if they sensibly appear not sufficiently moistning 't is sooner effected by the addition of fountaine water Verile age from thirty five to fourty nine broatcheth a vessel of more rich clarret and passeth out with a taist of the smallest sack which senectus maketh Bolonia wine more strong by more rith sack muscadins and aligants and continueth their use to the utter extent and period of life having thus applyed it to every age and cleared my proposition the next consideration will concerne the sex male and faemale which though some have more out of curiosity then utillity differenced their tempers most of their litigation beeing de lana Caprina or the various temperaments of sexes affirming women must of necessity be selled in the left side and therefore more debill and cold then men which if it be granted for the satisfaction of such fancy yet my observation is with out any difference so a liene my opinion in the poynt is also that temperaments are not conflate out of heat more obtuse or vehement though it may signifie some thing ingestation but depend on the perfusion and consent of the four elements therefore having formerly more distinctly discoursed of temperaments I have also included sexes and now passe to the mode of useing this subject all my former labour hath been a Phylosophical extraction and separation of wine in its principles and medically taught the familiar use both for aliment and medicament not doubting its general acceptation and were it not agreeable in the same sense to such use I shal ingeniously acknowledge my non understanding of Aristotle his alimentm simile and dissimile for although all aliment of het coldest quality must receive a forme of heat before it can be produced into a nutritive act yet is there no such forme or substance so trancible and naturally disposed to sanguification and nutrition as the blood of the grape and an augmentation of radicall moisture or inuates heat may be granted their can be nothing in humane conception more apt to effect it for t is oleagenous and a just proposition fomenteth the flame which aquositie doth extinguish so as it is the true nectar by the use where of the principles of life are augmented naturall humors multiplied spirits created and refreshed strength restored care expelled and juvency or youthfulnesse concerved to conclude it is the all to a naturall body for aliment in generall is and by common consent granted to be liquid ayrie and sold which qualities are the complement of this juyce I have also proved it a convenient medicament in the most difficult and disputable affects of the body and if I should recomend the excesse of pure wine or an operative dosse once every month the Arabian Physitian will justify my Ordinance as hath appeared
by their own practice and self custome affirming it to recreat the animal faculties reconcile sleep provoks urine and sweat dissolve superfluities and a certaine cure in a quartain fever with many other distempers circumstances conducible observed which circumstances I have given notice of in the precedent discourse and resolved to entertaine this time with substance only take notice of custome to be in a latitude or some consideration substantial because it over ruleth or comprehendeth as a second nature both time and clyme and there are some as necessary accommodations to the right use of this aliment as condiments are to ntritive substances of an other condition as principally the direction of and consult with the Physitian for let the temper or distemper be of any nature except gangranous or wounds vicerat by his right and proper application they shal sensibly perceive a refreshment and prolongation of life without which nothing is pleasant to universall nature for what is aliment with out an appetite or land when the owner can not trample it or any other delight to an incapacity The chimical sect urge the pleasantnesse of their extract as a grand beauty in their medicine but heere I present a safety and pleasantnesse transcending all minerall opperations and effected by an undoubted regiment of fire and to be preferred Prince of all other vegitalls excesse in this juce may be more easily repaired and the distemper more speedely and inoffencively reduced to harmonie the principal difficulty wil be in obteining pure wine with out sophistication for which cause I can cordially kommend as much as desire the Scotish severity established amongst the English nation and that the Sophisticatiors of wine may suffer punishment above any ordinary theef as not onely picking the purse of all nations but with a secret venene mixture paynfully afflicting them often irrecoverably no vetrickle being so proper to conveigh any malignity or venemous quality to the universall spirits of any creature then wine if I shall dispute further some may take me up for prolixity and others stop me for a non visitavit well knowing that Galen with his commentary upon the Aphorisimes translated urgeth that wine as venus doth debilitate innervate and Frambesarius will according to the Frensh mode exalt a messe of pottage Frensh beyond a chine of English beefe and therefore addeth these insignificāt Scil vinum venusque nocent eodem modo if hee or any other understand or undertake Galen in that literal sense they must confute him beyond Iohannes Argenterius with whom I left Ranchnius his Countriman at foyles and leave it to those of leasure or standers by to divulge the victory but if in that litteral sense apprehended the objection I confesse is instar ommium whether it be taken for the use or excesse of wine and in the first sense it wil affront greater artists and in the second opposite to the Arabians which hath told the Graecians and other opposits that their Countty is their disgrace and those ostentators a disgrace to their Country Avicenna Rhasis and Averrhoes advise it usque ad Ebrietatem the challeng is high and whither they have measured their weapons I know not but if Galen be not understood to speake of Ebriety then neither the use of wine or women can either debilitate or be abnoctious for both in their orderly mode are of much utility and concernment the one to preserve the individuall the other the propagation of the species the first hath been largely disputed the last which concerneth propagation not to be effected but by an act venerial which Avicenna in a melancholick predominance condemneth but in his 20 and 3 chap Avicen 1. Tract 3. Cap 4. de juvamentis Coitus saith that the use of venerie doth most help the melancholist which opinion was accepted before from Paulus Aegineta in his first book de rebus veneriis by which it will appeare in Avicen contradiction of himselfe and to redeeme him out of such incommoduments let us perpend some passages of Galen Galen 6. Epid. Coment 5. Text 25. where he affirmeth mixtion to restraine diseases in fieri or in their motion and Galen will not admit of any other interpretation of Hipp but that mixtion and Coition are of the same signification and amongst other affects doth digitate melancholie affirming moderate Coition or use of venerie to be a specifick remedy especially proceeding from vapors of combust humors and with out question upon this consideration the moderate use of Venus is a considerable adjuvant but if wee understand or accept those fit subjects of such remedy as are affected by pungent vapors from a predominancy of naturall melancholie this flatulencie beeing more cold though provocative in this sense the use of venerie doth prove verry adverse and in this sense I understand Avicen and the exception in Galen principally to reflect upon both quantity and quality unseasonably applied both in respect of tyme and temper as when the wine is inspecificall to the temper or quantity exceeding a naturall capacity and upon an empty body ubi vacuis committere venis nil nisi lene decet and then immoderately to exercise the act of venery after such a mode both wine and women are innervations and great consumptives of sixt and fluent spirits and where Plato and Ambrosius have an exception I apprehend it only of the nimium which is intoxication or ebriety in a voluptuous course which doth obnubulate reason and sense rendring the person inferior to a meere animal a vice reproved by all rationales not only as it is pernitious to the body inflaming the blood debilitating the nerves and afflicting the head but as a privation of reason which is the forme of man and by which he preceadeth all other terrestriall creatures but I am not of opinion that those Arabian Princes did ever use wine in such a voluptious manner themselves or advised it to others but medically as will appear by their monthly prescription upon proper indication preferring wine before any other medicine because of its operate power so familiarly respondent to nature This objection beeing cvleared I shall move to the last extracted from sacred scripture There are a prevalent sect in England and other places where they have gayned permission that stiffely defend with inconsiderable logick that the fatality of mans life actions and such considerations are but as the judgement of men which is foolishnesse with God because say they no man can be in life or fortune preserved prolonged assisted or restored to either because diseases with all their Concomitants are or must be inflicted by an inexpugnable necessity determined of the Almighty and immutably fixed and the closest councel of God have such close clipt considerations of their opponents as if with out spectacles they could not see their lowsy Crownes or not discerne them ridicalous to intellectual persons and pernitious to all Kingdomes and just people therof upon this pretended ground of